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After graduating from a provincial college in My Tho, Ngo got a job at the French Immigration Department till 1902. In 1903 he worked at the Headquarters of Governor General of Indochina, then moved to Saigon. He married Bui Thi Than and had four girls (two died in infancy) and five sons before his wife died in 1954. Chieu lived in several other places during the remainder of his official career before retiring in 1931.
During these years Chieu was interested in religion. "He followed the strict rules of the Taoist doctrine," 5 studied Western spiritism, read widely in the Asian classics, and attended mediumistic séances. During one such séance at Thu Dau Mot, Chieu sought spiritual help for his ill mother. There he received his message to lead a religious life and was also blessed with the prescription cure for her sickness. Ngo had not only found the cure for his ailing mother, but had also found the spirit of Duc Cao Dai.
It was while Ngo was living on Phu Quoc island south of Cambodia, when Chieu received a vision from the Supreme Being. It is said that in 1920, during a table-moving séance, Duc Cao Dai, the Supreme Being delivered a message to Ngo. He appeared several times to Chieu beginning with the order to practice vegetarianism for three years. Soon the Supreme Being asked Chieu to choose a symbol that would physically represent God. Chieu chose the cross, but because that was already the symbol of Christianity, Ngo was told to use the Divine Eye, the All-seeing eye to represent Cao Daism. The eye is circumferenced by a triangle and is present on all Cao Dai altars and homes. "The eye is the principle of the heart, from which comes a source of light. Light is the spirit. The spirit itself is God." 6
After three years of his discipleship in Phu Quoc, Chieu returned to Saigon to share the rituals he learned from Cao Dai, with others interested in the spiritual movement. Around the same time that the Supreme Being appeared to Ngo Van Chieu, Le Van Trung was in a séance or spiritism where the great spirit of Ly Thai Bach (a great Chinese poet) revealed to him his future religious mission From then on, Le Van Trung decided to lead an exemplary life and to prove himself worthy to the mission committed and entrusted by Cao Dai.
Cao Daism's purpose is to reach for a universal world and unite all worldly religions into one. Therefore Caodaism combines the teachings of Confucianism, Geniism, Christianity, Taoism, and Buddhism. Cao Daism is also called the Third Amnesty because it combines the two previous religious amnesties or periods into the third and final amnesty/revelation. The First Revelation is called the Era of "Creation" when God sent down Thai Truong Dao Quan (Taoism), Moses (Christianity & Judaism), Nhien Dang Co Phat (Buddhism), and Phuc Hy (Geniism). It was a peaceful era until man became corrupted. This lead into the second era, the Era of "Self-Destruction."
In the Second Revelation God revealed himself to Lao-Tse (Taoism), Jesus Christ (Christianity), Sakyamuni Buddha (Buddhism), Khuong Thai Cong (Geniism), Mohammed (Islam), and Confucius (Confucianism). Then God's third revelation brought the Era of "Preservation" where Cao Daism unites the traditions and worship of the Divine Beings of these two Amnesties forming the Third Universal Amnesty. "It was so guided by Duc Cao Dai or God the Father and the Divine Beings. It will be a period of intense religious activity that will see God and Humanity united in ways not yet imagined. The Third Amnesty establishes a new Great Way for salvation." 7
Th newly founded religion spread quickly and immensly throughout Cochinchina. Catholicism and Buddhism were the two only existing religions in Vietnam when Caodaism originated. "Caodaism claimed more followers within a year of its founding than Catholicism had gained in over 300 years of proselytization." 8 A majority of its immediate followers were peasants.
On October 7, 1926 Le Van Trung (future Pope of Caodaism) and 28 other persons signed the "Declaration of the Founding of the Cao Dai Religion" which included a list of 247 signatures of members (52 of them were women) present at the ceremony announcing the official existence of Caodaism. Then On Thursday, November 18, 1926 (the 14th day of the 10th month of the Year Binh Dan/Year of the Tiger) a large ceremony took place to inaugurate the religion. The ceremony was arranged for three days in Tu lam Pagoda, but because of the quick widespread of the religion throughout Vietnam, the ceremony lasted for three months. This was a sign to its leaders that the world was ready to receive Cao Daism's beliefs into their hearts.
Although the religion was off to a rapid start, Chieu chose not to associate himself with the growing religion after being used to solitude and seclusion. Therefore Le Van Trung was named by the Supreme Being as the "Pope" of CaoDaism. From here, Cai Daism developed a system of order. A paralleling relationship of structure in their hierarchy is similar to that of Catholicism. "Cao Daism has a college of men that is called the Cuu-Trung-Dai (Administrative Branch). There is one Giao-Tong (Pope) who leads the Cuu- Trung-Dai. There are three Chuong Phap (Legislative Cardinals), one belonging to each of the three legislative branches: Nho (Confucianist), Thich (Buddhist), and Dao (Taoist). They decide on religious laws before their promulgation. There are three Dau-Su (Cardinals) also one for each branch who has the right to direct the Disciples of God, spiritually and temporally and also have a right to enact laws, but they must be submitted for the approval of the Pope." 9
"There are 36 Phoi-Su (Archbishops), 12 for each branch, with three Chang Phoi-Su (Principle Archbishops) who are the next in line of command and power. There are 72 Giao-Su (Bishops), 24 for each branch who are responsible for the education of the disciples. The 3,000 Giao-huu (Priests) are also split evenly among the branches, presiding over ritual ceremonies in the province temples. They are in charge of propagating the Religion and preaching world unity between the Great Cultures of the East and West. There are an unlimited number of Le-Sahn (Student Priests), Chuc Viec (Lay Workers), and also an unlimited number of Tin-Do (adepts), or followers of Cao Dai. Female dignitaries may reach the rank of Cardinal only." 10
After Chieu chose to dedicate himself to a life of quiet asceticism and turned down the position as Pope, the religion split into two radically different schools of Caodai thought: the " exoteric " and the " esoteric. " Chieu took on the life of esoterism, and from this Caodaism became a sectarian religion. "There is considerable disagreement among Caodaists concerning the evident disunity and lack of harmony caused by Caodai sectarianism. Some believe that this sectarianism was divinely ordained and initiated to propagate the religion more rapidly." 11 These two schools differ in goals, values, and methods of the followers ( discussed further in Practices ). Although Cao Dai is a sectarian religion, there is belief it will eventually be unified.
Caodaism's basic principle is to unite the Doctrines of Buddhism, Taoism , and Confucianism . It believes in one God, God the Father (Duc Cao Dai), as well as worships the Universal Mother ("she is the Goddess seen as the manifestation and embodiment of the outer world (yin) including the entire Universe" 12 and the Divine Beings (Sakyamuni, Jesus Christ, Confucius, Lao-tse, and Khuong Thai Cong). "According to CaoDaism, at the beginning, there is nothing but one principle, one monad, no heaven, no earth, no universe. This monad is Dao or God. God has no name, no color, no beginning, no end; God is invariable, unfathomably powerful, everlasting, and is the origin of all. After creating the universe, God has divided His spirit and with it made all creatures, plants, and materials." 13 Therefore, Caodaism believes that all the creatures and plants of the universe share or contain a part of God's spirit in it.
Those who believe in Caodaism and commit themselves to the religion exoterically or esoterically are called Caodaists. To become a Disciple, a person must be initiated through a visible ceremony in front of the altar in a Caodai temple, witnessed by two dignitaries. The follower is first initiated by reciting the following oath: "I........vow that from now on I will know only one Cao-Dai Religion, I will never change my mind, I will live in harmony and be a close member of the believer's community, I will observe Cao-Dai Laws and Regulations. Should I change my mind, I shall be exterminated by Heaven and Earth." 14
After the ceremony, the disciple receives a temporary certificate and must strictly practice "The Way" for 6 months. In this time they will learn many ceremonial rituals and the regulations and laws of Cao-Dai. After they fulfill the mandatory duties over the 6 months, they are given a permanent certificate. In addition to the ceremonial rituals and laws, Caodaists regard the sacred texts as the basis of their worship. Much of their life is committed to the Doctrines.
Synthesizing the Doctrines of Buddhism, Taoism, and Confucianism takes certain beliefs of each religion and combines them to the teachings of Cao Daism. These teachings include the unification of the three jewels and five elements of Taoism , the three main duties and five essential virtues of Confucianism , and the three refuges and five prohibitions of Buddhism .
The three jewels of Taoism are life matter, life energy, and soul. The five elements are mineral, vegetable/wood, water, fire, and earth. The graphic representation of Taoism is the circular Yin Yang figure. "The three main duties of Confucianism are the social relationships between king and subject, father and children, and husband and wife. The five essential virtues are love/humanity, justice/faithfulness, good behavior/politeness, wisdom, and loyalty." 15 These duties and virtues are practiced on an every day basis.
The five prohibitions or interdictions of Buddhism are:
1) Not to kill living beings.
16
2) Not to covet or steal (this is done to avoid the fall into materialism through the
needs of possession and domination).
16
3) Not to practice "high living" (abstain from drinking intoxicants because of its
noxious effects on the physical body and the spirit).
16
4) Not to be tempted by luxury.
16
5) Not to sin by word (these "Five Interdictions" are located in the Sacerdotal law of
the New Cannon of Cao Daism).
16
The three refuges of Buddhism ( triratna ) are the Buddha , Dharma , and Sangha . When one takes refuge in the Buddha, the Dharma, and the Sangha they discipline themselves to the way of Cao Dai. Taking refuge in the triratna is the first of the path towards achieving enlightenment in Buddhism.
Buddhism influences many elements of the Cao Dai philosophy. Cao Dai believes that each human being has two lives: a spiritual one and a physical one. The spiritual life is everlasting because the human being's spirit is one with the Supreme Being who lives forever. The spiritual life continues from body to body by being reincarnated on earth or into another realm due to its good or bad karma from previous lives.
In reincarnation all knowledge and experiences of the present life would influence the persons knowledge and experiences of the next life. The spirit's goal is to escape samsara , or the continuing cycle of rebirths to achieve nirvana . One's karma is what keeps one locked in samsara. On the other hand, the physical life is temporary and used by the spirit as a way to achieving unification with the Supreme Being. The physical body ages with time and soon dies, but death is just a continuation of life, so ones death is not recorded, only ones birth.
The purpose of our spirit is to be enlightened, therefore one must obtain good karma as well as teach others through positive living. The result of ones actions takes on karmic meaning, which can hinder or help ones spirit. "If people had committed crimes, they will reincarnate to another life according to Karma law, either on this earth or on another one much colder and darker with misery and unhappiness. If people had done good things, purified themselves, and complete their duty toward themselves, their family, and their fellow human beings, their spirits become lighter, purer, and may reincarnate to another happier life on this earth or may attain a happier world, Heaven or Nirvana." 17
The sacred texts of the Coadaist's are held in high regard and followed strictly. They are the base of the belief of the religion as well as a teacher. The Caodaist doctrine adapts itself to all degrees of spiritual evolution.
1) "
From a moral point of view
, Caodaism reminds people of their duties toward themselves, their family, society
(our broader family), and then toward humanity (our universal family)."
18
2) "
From a philosophical point of view
, it preaches the despising of honors, riches, luxury, and the emancipation from
servitudes of matter, to seek in spirituality, the full quietude of the soul."
18
3) "
From the point of view of worship
, it recommends the adoration of God, the Father of all, and the veneration of
Superior Spirits that constitute the occult August Hierarchy. Admitting the national
worship or ancestors, it prohibits however meat offerings as well as the use of votive
paper."
18
4) "
From a spiritualistic point of view
, it confirms, in harmony with other religions and systems of spiritualistic and
psychic philosophy, the existence of our soul, its survival of the physical body, its
evolution by successive reincarnations, and the posthumous consequences of human actions
ruled by the law of karma."
18
5) "
From the initiates' point of view
, it communicates to those of the adherents who are worthy, revealed teachings that
shall enable them, by a process of spiritual evolution, to accede to ecstasies of
felicity."
18
With these views, Caodaism leads a path to full spiritual completeness.
One who devotes themselves to the faith of Caodaism and discharges their familial and social duties becomes a Caodaist. Caodaists worship and adore God, venerate Superior spirits and worship ancestors. "The ultimate goal of the Cao Daist is to escape from the continuing cycle of reincarnation for the heavenly union with CaoDai." 19 As discussed in the history, Caodaism offers two ways of practice: exoterism and esoterism .
"In practicing exoterism, CaoDai serves the world with a sense of international sisterhood and brotherhood, in accordance with God's teaching." 20 Besides this, the adepts may perform at least one ceremony per day worshipping the Supreme Being at home, and twice a month at a local temple. In general, most CaoDaists belong to the exoteric practice. The principal temple of the exoteric form is called the Holy See, and is located in Tay Ninh, Vietnam. An exoterism adept's practice includes a vegetarian diet of six days a month for the first time and then ten days a month thereafter. Many families associated themselves with exoterism practice.
When Ngo Min Chieu began to practice esoterism Coadaism, he took on strict practices that continue by its disciples today. His sect is called Chieu-Minh Vo Vi and the main temple is located in Can Tho. Esoterism is considered to be the more elevated section of the Religion, therefore, devotion requires more extreme and disciplined measures. Vegetarianism is practiced at all times for the means of self-purification, as well as ascetic meditation to seek unity of purpose. Practice does not have to be done in the temple because one realizes that the temple exists within. The Priests of Coadaism are mainly esoterism and practice the four commandments as well as preach them to expand the religion.
The four commandments that the priests practice are:
a) "Obey the teaching of the superior, and be opened to opinions of the
subordinates. Use civility as the basis for living in harmony with others. Accept your
mistakes and repent."
21
b) "Don't be arrogant. Do not mind your effort in helping others to succeed. Do
not keep in your heart personal animosity."
21
c) "Account clearly for expenses and income. Do not borrow things without
returning. Do not take common property for you own use. Do not neglect public services
for your own services. Obey the laws of the country."
21
d) "Be polite to everybody, to the superior as well as to the subordinate in
teaching and counseling. Respect people even in their absence. Try to conciliate all
quarrels. Do not abuse your authority."
21
Caodaist worship is practiced every day in places of meeting as in private homes, or in the temple. To perfect their spiritual life, Coadaists hold four daily ceremonies at six o'clock in the morning, midday, eight o'clock at night, and at midnight. These ceremonies take place in the temple or in the home at the home altar, and atleast one service per day at home is required. At the beginning of each lunar month more important ceremonies are held as well as ceremonies for God the Father, Universal Mother, and the Divine Beings. Dress and music are organized for these ceremonies as well as the attendance of the administrative branch with special attention given to His Holiness.
These ceremonies and other forms of worship take place in the Holy See, which was built under the direction of Mr. Pham Cong Tac. This Great Divine Temple stands at the center of the Tay Ning Province, and is often the center of focus for tourism. Pham Cong Tac was not an engineer, nor an architect, but built the temple after receiving a vision. He built the outside of the temple so as to recognize the three principle religions. "The Catholicism is marked by its verticality (bell tower and drum tower), the Buddhism by its horizontality (the Nine Sphere Palace in the middle and Octagonal Palace on the left), and the Islamism by its sphericity." 22 The temple is used for exoteric prayer and worship.
The Holy See was built in 1928 in Tay Ninh. The location where the temple stands today was chosen wisely under many circumstances. "The Tay Ninh province was ideal in several respects for the location of Cao Dai headquarters: it had a tradition of political dissent, mixed with an aura of religious respectability, it was isolated from the mainstream of colonial society and yet was not far from Saigon, and it was also strategically located near the Cambodian border." 23 The Holy See established a consolidated way of living for Cao Dai followers including the organization of schools for the children of Cao Dai believers as well as participating in programs and activities. Soon after the Holy See was built, a majority of the population in Tay Ninh had converted or joined Cao Daism.
Approaching the Holy See, or any Cao Dai temple, appears a mural of the Three Saints of Cao Daism. These three saints represent the humanity that God has offered as well as the Divine Contract of the Third Amnesty. The three saints recognized are: Trang Trinh (1492-1587), who was a Vietnamese poet and prophet who represents nationalism and independence for the Vietnamese, Victor Hugo (1802-1885), a French poet and antagonist of the second empire, and Sun-Yat-Sen (1866-1925), who was the leader of the Chinese Revolution of 1911. These figures hold special and powerful meaning to the followers and deliver their messages through séances. Every time they see the Three Saints they are reminded of the coming together of the Chinese, French, and Vietnamese world, The Third Alliance.
When entering the temple, the males enter on the right, and the females enter on the left. Even when inside the temple, both genders stay on their sides and conduct worship at the smaller altars to the left and right of the central altar. The Holy See as well as all Tay Ninh churches are made up of five tiers inside, which indicate rankings on each level by a statue(s) of the Diving Beings and other important spiritual leaders. "The first and highest tier are statues of Buddha, Confucius, and Lao Tze. The second tier has Quan Am, Ly Thai Bach and Quan Thanh De Quan who are recognized as the three "Lords of the earth." Jesus Christ is on the third tier, ranked below the others because "he appeared in a later era." Khuong Thai Quan, the head of the ancestral spirits, is on the lowest tier. On the fifth tier are the altar accoutrements." 24
The altar is the central focus inside of the temple arranged accordingly with meanings and symbolism behind each object and figure present. In the middle of the altar, one's attention is focused on the pictorial representation of the Divine Eye (Than Nhien). Right below the Divine Eye is a lamp that is continually lit, and symbolizes the Universal Monad, who is God. Around these two important symbols are other arrangements on the table.
There are two candles on either side of the altar. "The left represents positive logos (male) or sun light. It must be lit first at the beginning of each ceremony. The right one representing negative logos (female) or moonlight, must be lit next, after the left one. Both candles represent yin and yang, the two main principles in the universe formation." 25 They are lit prior to the prayer sessions.
In between the candles, there is a vase containing five sticks of incense, which represent the five levels of spiritual development of human beings. These five levels are Purity, Meditation, Wisdom, Universal Knowledge, and Karmic Liberation. "These sticks are lighted, after the candles and before the prayers session, in the following order: Purity in the middle; Meditation to the left; Wisdom to the right; Universal Knowledge in front of and between Purity and Meditation; and finally Karmic Liberation in front of and between Purity and Wisdom. These incense sticks also represent the five material elements of metal, vegetable, water, fire, and earth." 26 The candles and incense burn during the prayer session and are extinguished when the session is over.
On the altar, five offerings of flowers, fruit, wine, tea, and water are made. "The flowers represents the sperm (Tinh) or the essence of all matters without which no life may be manifested." 27 The flowers are placed on the right of the altar, and the fruit sits on the opposite side to the left. Directly in front of the fruit is a cup of tea, representing the spirit (Than), and directly in front of the flowers is a cup of pure water. Between the tea and water are three glasses of wine. The cups of wine represent the "vital energy (Khi) uniting the physical body and the spirit." 28 These offerings are natural elements that the Caodai worshipers consider to be their best. The altar is designed with these offerings and symbols to worship the Supreme Being.
The prayer sessions and other religious affairs are organized and prepared traditionally. Proper attire is required by Caodai followers as well as proper greetings from one to another. The exoterism disciples must dress in white robes and a black turban. The color of white represents purity and the combination of different religions. Black symbolizes that one is not a church official, but follows the way of Cao Dai in a social and family life. The esoterism disciples must also dress accordingly and similar to those of the exoterism church. They also wear white robes, but their turban is white, which represents purity as well as "complete eradication of the inferior self." 29 The robes of the disciples are long and drape down to their feet with large arm sleeves.
Aside of the exoterism and esoterism disciples, the dignitaries of the executive and legislative body dress accordingly as well. The Pope wears all white and the other dignitaries wear colored robes according to their branch. "The Buddhist branch is dressed in yellow which represents virtue. The Taoist branch is dressed in azure, the color of tolerance and pacifism. The Confucianist branch is dressed in red, the symbol of authority." 30 Also wearing all white are the dignitaries of the legislative body.
When prayer sessions begin, first the dignitaries and disciples associate each other with the proper greeting. They salute each other if there is more than one worshiper. The left hand represents the positive logos (Yang). On the left hand, "the thumb is tucked into the palm, pointing at the base of the third finger from the thumb. The remaining fingers are then folded over the thumb. The right hand then covers the left, with each finger covering the corresponding finger of the left hand, and with the right thumb covering the hole made by the left thumb." 31 The hands are gently held loosely together and not in a fist. They are held up to the chest, and then the believers' bow to each other. According to their rank, the followers take different positions in front of the altar.
At the altar, the followers bow with their hands three more times in the following order: "First moving the hands to the forehead (in respect to Cao Dai), then toward the knees (in respect to the earth), and then finally to the chest (in respect to humanity). This reflects the devotion to the Confucian ideal between Heaven, Man and Earth." 32 This is similar to that of the Catholic church, which reflects from the forehead, the chest, the left shoulder and then to the right shoulder in respect to the Father, the Son, and the Holy Ghost. After this reflection, Caodai followers bow completely to the ground with both hands flat on the ground in front of them, and their fingers together and the right thumb crossing the left thumb. After bowing on the ground, chants and prayers are said to greet the Supreme Being (Cao Dai), the Lords of the Earth, and the Superior Spirits. Prayer is one of the most important forms of worship for the followers.
The main form of practice Caodai followers conduct is Spiritism, both doctrinally and organizationally. "According to Caodaism, this world is a school for the spirit. Thus the medium is believed to be the instrument for establishing the new religion." 33 To conduct rituals and ceremonies with spirits, three means of communications are used between the spirits and Caodai followers. The first one is a Ouija board. It is a small movable platform touched by two or more mediums on a Ouija board, which is in scripted with letters and numbers. During a séance, the spirits communicate with the mediums by pointing with the platform to various letters, numbers, or words on the board.
The second use of communication is table tipping. It is a small table that the mediums hold lightly on opposite sides of each other. During a séance the table tips/taps on the floor continuously. There is another medium present who records the number of taps, which indicate a specific letter. The third device is a Ngoc co (basket with a beak). "It consists of a wicker basket with a radiating stick about 26 inches long; a pen is attached near the end of the stick. In use, two mediums hold the basket; the apparatus moves and its pen writes out messages which are interpreted by a third person and written down by a secretary." 34 Of the three devices, the Ngoc co is preferred because it is efficient and the message is written directly during the séance.
The mediums that conduct the séances are very important in ceremonies and seasonal festivals to chase the evil spirits away. The mediums are Coadaists who receive the messages from the Divine Beings through their ears, eyes, hands, and thoughts. "According to Caodaist belief, one's status in the spirit world is determined by one's earthly status in the hierarchy." 35 Certain Caodaists are specialized to receive certain kinds of messages, so if a follower needs to communicate with a particular spirit they would go to a certain medium. Spiritism has been a part of Vietnamese culture of all types of religions since the origination of the race. "The religious life of the Vietnamese, in all classes of society, is based on a belief deeply rooted in their consciousness." 36
Ngo Minh Cheiu used séances as a beginning ritual of Cao Daism, and since the founding of the religion, séances have been the most common means of attracting converts. Séances were performed inside and outside the temple, and they became so extreme when the religion originated that "miraculous heeling of supernatural character occurred." 37 Soon thereafter in 1927, the church came to a conclusion that the demonstration of séances were to no longer be used for recruiting and exhibitory purposes. They stopped all outside exploitation and legally permitted séances only to be done in Tay Ninh. From then on, only the mediums in Tay Ninh recorded messages from spirits as a base of the religion. All other séances outside Tay Ninh were not reliable or recorded in the books.
Caodaism experienced much restriction of their religious freedom when the Vietnamese government stepped in and began to regulate their practice and traditions. From the origination of the religion, Caodaism experienced tension and control from the Vietnamese government and the French government. In 1928 "the French were apparently worried possible political implications of the emergence of Caodaist administration, which was perceived to rely on the French legal system in its institution-building. This is why the French prohibited the construction of the new Caodaist oratories." 38 In addition to this, they faced discrimination and persecution by the colonial authorities. Some of the communities of Caodai were located in Cochinchina where religious freedom was extremely restricted.
It wasn't until 1935 that "the governor of of Cochinchina decided to give to Caodaists "the prviliges" of religious freedom including the possiblity of ritual gatherings in temples without prior notice to local authorities." 39 Even this benefit and move towards religious freedom did not last long. By 1941 the Holy See was seized by French troops after French Indochina got a new governor. Temples were closed and the adepts had to vacate Tay Ninh within 24 hours of the seize. This did not stop the religion from growing or weakening and they regrouped on the outskirts of Tay Ninh.
By 1945, about eighty percent of the Tay Ninh population was Caodaist. Even with a majority of the population worshiping Duc Cao Dai, Caodaism still faced the enemy of Communists. In 1947 they formed an army to defend and protect their beliefs and practices. "On February 7, 1947 Caodaist army was officially inaugurated at the Holy See as "Great Community for Guarding Righteousness and Humanity," and the adepts were declared to be "Soldiers of the Heavenly Path." 40 The army expanded to 10,000 by 1948 and gained back the control over large parts of Tay Ninh from the French. The army continued to fight both the French and the Communists. "Many believe that after 1954 the South was liberated from atheistic oppression." 41 The Caodaist church was given full judicial recognition in 1965.
Between 1975 and 1979 the Vietnamese government seized schools, clinics, and orphanages to stop all religious activity, including prayer. Between 79' and 96', the SRV's objective was "to legalize the abolition of the organizational structure, to put more control on religious activities, to separate the relationship between the central and provincial religious administration, the purpose of which was to alienate and destroy the religion little by little." 42 After the government had gained control of the temple in 77', they went after the entire religion in 79'. On March 1, 1979, the Viet Nam Fatherland Front of Tay Ninh province controlled and abolished all the organizations within the religion and established a Management Council.
The SRV government strictly ruled against all activities and practices of Caodaism. They even took the right to execute some of the followers if they felt that they were "plotting to overthrow the government." If they were not executed, then they were arrested and sentenced to life in prison. The dignitaries and followers of Coadaism could not conduct any ceremonies, spiritist séances, or rituals of any kind state approval, which was very unlikely. The government separated all the dignitaries from their followers to cut off all forms of communication that would further advance their religion.
"On June 4, 1980 the provincial administrative committee issued an order to dissolve all political institutions of the church and to transfer to the state 40 out of the 46 buildings inside the Holy See. However, the main temple and five most important buildings remained within the church." 43 When séances became forbidden the number of followers decreased, because the main form of attraction was no longer permitted. There were still a large number of followers and dignitaries.
On December 18-19, 1995 the Religious Affairs Committee of Vietnam's government held a conference on Caodaism in Hanoi. "The conference said the main aim of Hanoi's policy is to reintegrate some 3 million Caodaists within the course of "renovation" so as to strengthen adepts' belief in party leadership. The conference also announced that the authorities have no intention to unify Caodaist sects and groups or to restore pre-1975 congregations." 44 From then on the governments objective was to subtly eliminate the religion by creating a new Religious Constitution, totally in contrast with the original Constitution (PHAP CHANH TRUYEN). "This act was to deceive public opinion within the country and the international community by showing that the government of SRV had approved officially the existence of the religion and provided religious freedom." 45
On November 11, 1997 the Communist Party Fatherland Front placed the Cao Dai temple under their control, as well as confiscated all properties, and all religious activities now had to be submitted for government approval. The government of SRV went to all extremes to control the way of life for Caodaists. Despite the government's efforts, Cao Dai followers and dignitaries continue to peacefully fight back with petitions and the demand for religious freedom.
The whole point the government was conducting such behavior and laws, was fear that the organized religion would weaken the Communist party's authority, power, and influence. At the rate the SRV government is handling the organized religion, they hope is will fail in 10 to 20 years, but despite their efforts, Coadaism has expanded across the world and is still growing. The practice of Caodaism is more freely practiced today. It's success is due to the form of new worship on account of spiritism and "the spreading of peace made by God through the Third Alliance." 46
exoterism - "the duty of a CaoDai disciple is to devote himself to the practice of good and avoidance of all evils, to show kindness to nature, plants, animals, human beings, and to avoid unnecessary destruction of any creature recognizing that they all have God's spirit and are part of the reincarnation cycle, and to serve the society in representing God's image to the world." 47
esoterism - "the esoterist cultivates his personal holiness by meditation, by progressive eradication of the inferior self, and by resultant development of the divine element within the self, he may be enlightened and then guide other disciples in their self cultivation." 48
Taoism - "The Tao is the natural order of things. It is a force that flows through every living and sentient object, as well as through the entire universe. When the Tao is in balance it is possible to find perfect happiness. Taoism encourages working with natural forces, not against them. Taoism teaches the path of wu-wei - the technique of mastering circumstances, not trying to control them. Teachers of the Tao often use examples of the bending reed or grass blowing in the wind to illustrate this important point.
Confucianism - "it is the quest for order. Most of the ideology dictates that the primary focus of Confucian doctrine is to balance the relationships of individual family, and society with the Five Agents of the Universe. It became a method by which rulers and civic leaders could run the bureaucracy of the state. Vietnam was considered a Confucian state until the mid nineteenth century.
Yin Yang - "it represents the balance of opposites in the universe. When they are equally present, all is calm. When on e is outweighed by the other, there is confusion and disarray. They are a model that the faithful follow, an aid that allows each person to contemplate the state of their lives." 49 The white is the yang, which represents the male and the black is the yin, representing the female. They are compliments of eac hother and are imbalanced to the world.
triratna - in Sanskrit it means "three jewels" or "triple gem." The triple gem defines ones belief. The three jewels are the Buddha, dharma, and sangha. To take refuge in the triratna is dedicating ones life to Buddhism.
Buddha - "it is a title, not the name of a person. In Sanskrit it means "the awakened one," to wake and become enlightened. It is a term that denotes a person who has attained supreme truth and wisdom; who has attained enlightenment or nirvana." 49 It is one of the three gems to take refuge in. He is a human being who through a series of lifetimes has perfected his soul and is born as Siddhartha Gautama.
dharma - "the course of right conduct," Dharma is the path or the way to enlightenment. It is used to refer to the teachings of the Buddha and the theology that surrounds Buddhist doctrine. 49 It is one of the three gems to take refuge in because it is the teachings of the Buddha.
sangha - it is "the community of Buddhists" and represents the third gem to take refuge in for Buddhism.
karma - "most Buddhists believe that people are responsible for their actions. All acts committed by a person will impact their lives at one time or another. If a person commits a harmful act to another, a harmful act will be committed against them at some later time. it is the system by which this occurs. The benefits or punishments that result from each action or decision may not be immediately felt, it may take several incarnations or lifetimes. With Karma, past actions affect one's present and future incarnations." 49
samsara - "this is the world of illusion which, we live. All the things that we consider physical and solid are merely illusory. When individuals are obsessed with this world we neglect our spiritual needs. it relates both to this illusion and our mortal lives." 49 In Sanskrit it means "the cycle of rebirths" that life endures.
nirvana - "it is ineffable and hard to describe. It literally means "blowing out," as if referring to a candle. In nirvana, all "individual personality or ego ceases to exist and there is nothing to be reborn." The conception of Nirvana differs in the Mahayana and Therevada sects. Mahayana doctrine centers on the bliss and oneness of the whole universe, and integration of the world of Samsara and enlightenment. The Therevada tradition focuses singularly on the bliss of enlightenment that destroys the illusion of samsara." 49 It is the end of samsara and what one achieves under "liberated knowledge."
Caodaism Uniting Religions
This website presents Caodaism as uniting the great cultures of the east and west. It
tells the reader about the roles men and women take in the religion, the Caodaist
symbolism, the fundamental principles, and the rituals of Caodaists, such as the Ouija
board. It contains a variety of pictures from the inside and outside of the Holy See
Temple. There are many references of other readings and links for information on old
and current news of Caodaism.
http://caodai.net
Gateway to
Understanding Caodaism
This website explains briefly but accurately the fundamentals of Caodaism. It
contains an overview of the early history, organization, and worship of the religion as
well as its initiation to be a Coadaist and the prohibitions of the religion.
http://www-personal.usyd.edu.au/~cdao/tam.htm
Caodaism
with a focus on Buddhism, Taoism, and Confucianism
This website focuses on Confucianism, Taoism, and Buddhism, three religions of the
five that make up Caodai. It defines terms in Buddhism that Caodaist use today, such as
karma and samsara.
http://www.mcel.pacificu.edu/as/students/vb/Caodai.htm
Culture of Cao Dai
The hierarchy of Caodaism is explained as well as compared with that of the Catholic
Church. It gives the "Three Revelatory Periods," and the main principles of Buddhism,
Confucianism, and Taoism. In the introductory is a great picture of the Divine Eye.
This article was written in 1997 and does a good job covering all aspects of Caodaism.
http://www.laze.net/culture/caodai.html
Religious
Tolerance
This website includes the History (Ngo Van Cheiu, Spiritism, reincarnation) and
Practices (Exoterism, Esoterism, the altar, statues, saints, members) of Caodaism. It
is part of a website that offers information on various minor and major religions.
http://www.religioustolerance.org/caodaism.htm
The Formation of Caodaism
This link contains information in all aspects of Cao Dai. It helps the reader
understand Victor Hugo (one of three saints of Cao Dai) with relation to the religion,
how the "The Third Amnesty" formed, the history of Caodai, activities, and the
predestination and worship of Caodaism.
http://www.caodai.org
The Universal Religion
Read this website to understand how Caodaism united different worldly religions into
one to begin a new religion. Included is a detailed description of how Caodaists
meditate and how this religion relates to Islam, worships Jesus Christ, and it explains
how "we" exist within the the Mother Goddess.
http://www.caodai.org/about.htm
Historical and Doctrinal Glimpse of Ngo
Minh Chieu
This website is about the first disciple of Caodaism, Ngo Minh Cheiu. It tells about
his teachings and creation of the religion he began. Included are details of exoterism
and esoterism, which formed and segregated the origination of the religion.
http://caodai.cjb.net
Destination
Vietnam
This website has four magnified pictures of the altar in a Cao Dai temple. It shows
all the objects involved in a ceremony organized properly on the altar. The website is
an article out of the
Destination Vietnam Magazine
with a synopsis of the religion.
http://www.destinationvietnam.com/dv/dv23/dv23g.htm
The
Fundamental Concepts of Cao Dai
This website gives a synopsis of a book which proposes a summary talk on the basic
conceptsof CaoDaism. Not all of this website can be translated though.
http://www.geocities.com/SoHo/Den/9378/notion-fond.html
Caodai Teaching
This website gives the viewer the "true" thought and intelligence behind the
teachingof Cao Daism. It includes the three major periods of Divine salvation, prayers
written in Vietnamese, the essence of knowledge, and a Religious and Vietnamese
Dictionary.
http://www.caodai.com
The Eye of God in the
Sky
This website explains the separate religions that make up Cao Dai in China, the Middle
East,and India.
http://vietpage.com/home/tph/index.html
1.
Blagov, "The Cao Dai: A New Religious Movement," p.6
2.
Blagov, "The Cao Dai: A New Religious Movement," p.4
3.
http://www.caodai.net/eng/index.htm
4.
Blagov, "The Cao Dai: A New Religious Movement," p.147
5.
Blagov, "The Cao Dai: A New Religious Movement," p.7
6.
http://www.caodai.net/eng/eng_main.htm
7.
http://www.caodai.net/eng/activities/Remarks_ArchTTT.htm
8.
Werner, "Peasant Politics and Religious Sectarianism: Peasant and Priest in the Cao
Dai in Viet Nam," p.4
9.
http://www.laze.net/culture/caodai.html
10.
http://www.laze.net/culture/caodai.html
11.
Oliver, "CaoDai Spiritism. A Study of Religion in Vietnamese Society," p.39
12.
http://www.caodai.org/about.htm
13.
Bui, "Caodaism: A Novel Religion," p.22
14.
http://www-
personal.usyd.edu.au/~cdao/initi.htm
15.
http://www.laze.net/culture/caodai.html
16.
http://www.caodai.net/eng/Caodaism/5interdictions.htm
17.
Bui, "Caodaism: A Novel Religion," p.25
18.
Bui, "Caodaism: A Novel Religion," p.24
19.
Bui, "Caodaism: A Novel Religion," p.29
20.
http://www.caodai.org/teach/goals.htm
21.
Bui, "Caodaism: A Novel Religion," p.39
22.
Bui, "Caodaism: A Novel Religion," p.32
23.
Werner, "Peasant Politics and Religious Sectarianism: Peasant and Priest in the Cao
Dai in Viet Nam," p.52
24.
Oliver, "CaoDai Spiritism. A Study of Religion in Vietnamese Society," p.15
25.
Bui, "Caodaism: A Novel Religion," p.36
26.
http://www.caodai.org/_disc1/00000021.htm
27.
Bui, "Caodaism: A Novel Religion," p.37
28.
Bui, "Caodaism: A Novel Religion," p.37
29.
Bui, "Caodaism: A Novel Religion," p.46
30.
Bui, "Caodaism: A Novel Religion," p.46
31.
http://www.caodai.org/_disc1/00000021.htm
32.
http://www.caodai.org/_disc1/00000021.htm
33.
Blagov, "The Cao Dai: A New Religious Movement," p.32
34.
http://www.religioustolerance.org/caodaism.htm
35.
Blagov, "The Cao Dai: A New Religious Movement," p.37
36.
Cadiere, "Religious Beliefs and Practices of the Vietnamese," p.7
37.
Blagov, "The Cao Dai: A New Religious Movement," p.33
38.
Blagov, "The Cao Dai: A New Religious Movement," p.52
39.
Blagov, "The Cao Dai: A New Religious Movement," p.65
40.
Blagov, "The Cao Dai: A New Religious Movement," p.75
41.
Blagov, "The Cao Dai: A New Religious Movement," p.80
42.
http://www.caodai.net/eng/news/Persecution_Cao_Dai.htm
43.
Blagov, "The Cao Dai: A New Religious Movement," p.133
44.
Blagov, "The Cao Dai: A New Religious Movement," p.140
45.
http://www.caodai.net/eng/news/Persecution_Cao_Dai.htm
46.
Broshure of Coadaism
47.
Bui, "Caodaism: A Novel Religion," p.29
48.
Bui, "Caodaism: A Novel Religion," p.30
49.
http://www.mcel.pacificu.edu/as/students/vb/terms.htm
Created by
Dawn Cleary
For Sociology 257: New Religious Movements
Spring Term, 2000
University of Virginia
Last modified: 04/19/01