They too should condemn themselves for their past errors

One's choice of honzon [object of devotion] is based on one's state of life or Realm [of the Ten Realms]. Conversely, the honzon has a power and influence on the believer, directly imbuing either merits and virtues or illusions and sufferings [effects].

The SGI chose a demon infested honzon as their banner of propagation because the leader of their movement is himself demon infested. As like is drawn to like or as a magnet attracts iron, the demon infested leader of the SGI chose a demon infested Nichikan honzon. Those pure sincere members who know no better, chanting and faithfully worshiping the Nichikan Gohonzon, soon too become demon infested [fall into the Lower Three or Four Worlds]. This is readily apparent in their words and actions. It is a pity. Nichiren Daishonin states:

"The Nirvana Sutra, referring to the Lotus Sutra, states: “Even the offense of slandering this correct teaching [will be eradicated] if one repents and professes faith in the correct teaching. . . No teaching other than this correct teaching can save or protect one. For this reason one should take faith in the correct teaching.” The Great Teacher Ching-hsi said, “The Nirvana Sutra is itself pointing to the Lotus Sutra and saying that it is the ultimate.” He further said: “It is like the case of a person who falls to the ground, but who then pushes himself up from the ground and rises to his feet again. Thus, even though one may slander the correct teaching, one will eventually be saved from the evil paths.

Bodhisattva Vasubandhu was originally a scholar of Hinayana Buddhism. In an effort to prevent Mahayana Buddhism from spreading throughout the five regions of India, he wrote five hundred treatises on Hinayana. Later, however, he encountered Bodhisattva Asanga and abandoned his erroneous views on the spot. Facing Asanga, he said that, in order to eradicate this offense all at once, he wanted to cut out his own tongue. Asanga stopped him, saying, “Vasubandhu, use that tongue to praise Mahayana.” Vasubandhu immediately wrote five hundred Mahayana treatises in which he refuted Hinayana. He also made a vow that, as long as he lived, he would never place the Hinayana teachings on his tongue. In this way he eradicated his past offense and was later reborn in the heaven where Bodhisattva Maitreya dwells.

Bodhisattva Ashvaghosha, a native of eastern India, was thirteenth among the successors of the Buddha’s teachings. At one time Ashvaghosha had been a leader of Brahmanism. When he debated with the Buddhist monk Punyayashas over the validity of their respective teachings, however, he quickly realized the superiority of Buddhist teachings. Ashvaghosha was prepared to behead himself in order to pay for his past offense, saying, “I have been my own worst enemy, leading myself to hell.” But Punyayashas admonished him, saying, “Ashvaghosha, do not behead yourself ! Use that head and mouth to praise Mahayana.” Ashvaghosha soon thereafter wrote The Awakening of Faith in the Mahayana, in which he refuted Brahmanism and Hinayana. This marked the beginning of the spread of Mahayana Buddhism in India.

The Great Teacher Chi-tsang of Chia-hsiang-ssu temple was among the most outstanding scholars in China. He was the founder of the Three Treatises school, and lived on Mount Hui-chi in Wu. Believing that none could equal him in knowledge, he raised the banner of his pride to its highest. He challenged the Great Teacher T’ien-t’ai to discuss the meaning of the passage that states, “Among the sutras I have preached, now preach, and will preach, [this Lotus Sutra is the most difficult to believe and the most difficult to understand].” In the debate Chi-tsang was soundly defeated and thereupon renounced his misguided beliefs. In order to expiate his serious offense of slander of the correct teaching and of those who uphold it, he gathered more than one hundred eminent scholars and begged the Great Teacher T’ient’ai Chih-che to lecture to them. Chi-tsang used his body as a bridge for the Great Teacher T’ien-t’ai to climb [onto the preaching platform], supporting T’ien-t’ai’s feet with his head. Moreover, he served T’ien-t’ai for seven years, cutting firewood and drawing water for him. He ceased giving lectures of his own, dispersed his followers, and in order to purge himself of his great conceit, refrained from reciting the Lotus Sutra. After the Great Teacher T’ien-t’ai’s death, Chi-tsang had an audience with the emperor of the Sui dynasty to pay his respects. As he was leaving, he clutched His Majesty’s knees and tearfully bade him farewell. Sometime later, Chi-tsang looked into an old mirror and, seeing his reflection, condemned himself for his past errors. All these many acts of penitence were done to eradicate his karmic disease.

The Lotus, the wonderful sutra of the single vehicle, is the golden words of the three kinds of Buddhas. Likened to a bright jewel, it ranks highest among all the sutras that “I have preached, now preach, and will preach.” There are passages in the Lotus Sutra that say, “Among the sutras, it [the Lotus Sutra] holds the highest place,” and “[Among those sutras] the Lotus is the foremost!”14 The Great Teacher Dengyo said that [the Lotus school is] the school founded by the Buddha himself" -- On Curing Karmic Disease

One need not pass through kalpas cycling through the Lower Worlds. One may choose to push himself off the ground he has fallen to and immediately renounce the Nichikan Gohonzon and the Soka Gakkai and embrace the One Pure Vehicle as practiced by Nichiren.

Nichiren Daishonin also states:

"Thus, T’ien-t’ai and Miao-lo, following this principle, state in their commentaries that one should persist in preaching the Lotus Sutra. For instance, a person who stumbles and falls to the ground pushes himself up from the ground and rises to his feet again. In the same way, though persons [who slander the Lotus Sutra] may fall into hell, they will quickly rise up again and become Buddhas.

The people of today in any event already turn their backs on the Lotus Sutra, and because of that error they will undoubtedly fall into hell. Therefore, one should by all means persist in preaching the Lotus Sutra and causing them to hear it. Those who put their faith in it will surely attain Buddhahood, while those who slander it will establish a “poison-drum relationship” with it and will likewise attain Buddhahood." -- Those Initially Aspiring to the Way

Do not turn your back on the Lotus Sutra as ByakurenK and the other leaders of the Soka Gakkai. There may be some solace in the "poison drum relationship" you have with the Lotus Sutra but why pass through a thousand kalpas as did those who persecuted Neverdespise Bodhisattva? Exchange your Nichikan Gohonzon now and renounce your affiliation with the slanderous Soka Gakkai.