Cao Đài - Wikipedia, The Free Encyclopedia

Cao i's left eye.
The "Holy See" temple in

Ty Ninh is the centre of
the main Caodaist
church.
The altar of ta Caodaist
temple in M Tho.
Caodaist temple in
Dallas, Texas, serving a
local large Vietnamese
community.
Cao i
From Wikipedia, the free encyclopedia
(Redirected from Cao Dai)
Caodaism or Caodaiism (Vietnamese: o Cao i , "Way of the
Highest Power"; Chinese: ; pinyin: Gotijio) is a monotheistic
religion, officially established in the city of Ty Ninh in southern Vietnam, in
1926.
[1]
The full name of the religion is i o Tam K Ph ("The Great
Faith [for the] Third Universal Redemption").
[1]
Cao i (Vietnamese: [kw j] ( ), literally the "Highest Lord" or "Highest
Power")
[1]
is the utmost deity, originating the universe, worshipped by the
Caodaists.
[1][2]
Caodaists often use the term c Cao i (Venerable High
Lord) as the abbreviated name for the creator of the universe, whose full title is
Cao i Tin ng i B Tt Ma Ha Tt ("The Highest Power [the] Ancient
Immortal [and] Great Bodhisattva"). The symbol of the faith is the Left Eye of
God, representing the Yang (masculine, ordaining, positive and expansive)
activity of the Lord.
[3]
Adherents engage in ethical practices such as prayer, veneration of ancestors,
nonviolence, and vegetarianism with the goal of the union with God and
freedom from sasra. Estimates of the number of Caodaists in Vietnam vary;
current government figures give 3.2 million for Caodaists affiliated to the Ty
Ninh church, with numbers rising up to 4 to 6 million if other branches are
added.
[4][5]
An additional number of adherents in the tens of thousands,
primarily ethnic Vietnamese, live in the United States, Europe, and Australia.
The design of Caodaist temples, shape and coloring, is quite standard around the
world and includes the incorporation of sacred images, symbols, and colors.
[6]
Contents
1 History
2 Religious Mission
3 Beliefs and Teachings
3.1 God
3.2 Cosmology
3.3 Three-fold revelation
3.4 Twelve-fold hierarchy
4 Fundamental Rules & Values
5 Worship Rituals
6 Symbols
6.1 The Divine Eye
6.2 The religious banner
7 Holy scriptures
Cao i - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Cao_Dai
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7.1 The Canonical Codes
7.2 The Religious Constitution
8 Organisational structure
8.1 The Executive Body (Cu Trng i)
8.2 The Legislative Body (Hip Thin i)
9 Community Structure
10 The Holy See
11 Branches
12 See also
13 References
14 Sources
15 External links
History
From 1921, His Venerableness Ng Vn Chiu, a district head of the French administration in Cochinchina,
was the first disciple to worship and receive messages from Duc Cao Dai / God the Father. He received a
vision of the Divine Eye which is now the symbol for Duc Cao Dai/ God as well as the focus for worship on
all Cao Dai altars.
On Christmas Eve 1925 God identified Himself to the first group of Caodaist mediums which included their
Venerableness Phm Cng Tc, Cao Qunh C, and Cao Hoi Sang. These great souls were to play an
essential role in the growing religion, as the H Php, Thng Phm and Thng Sanh respectively.
On 7 Oct 1926, His Excellency L Vn Trung (a former elected official of the Colonial Council of
Cochinchina and a member of the Conseil de Gouvernement de l'Indochine), and a leading group of 27
Caodaists, the first disciples of Duc Cao Dai, signed the "Declaration of the Founding of the Cao Dai
Religion and presented it to the French Governor of Cochinchina.
Caodaism was formally established in the Vietnamese city of Ty Ninh in 1926.
[1]
It emerged as a public,
mass movement that brought together a number of once underground sects into a new and vigorous national
religion.
[7]
It was at the same time filled with nationalist spirit and oriented towards universal salvation.
[7]
Officially called the "Great Way of the Third Time of Redemption" (i o Tam K Ph ), it became
enormously popular in its first few decades, gathering over a million members and converting a fifth to a
fourth of the population of Cochinchina by 1940.
[7]
In the 1930s the leader voiced an articulated critique of the hypocrisy of the French colonial regime, though
emphasizing dialogue with the French.
[7]
This stance was controversial, and contrasted with the liturgy of
dozens of "dissident" branches of Caodaism that followed a more Taoist model.
[7]
During the First and Second Indochina Wars, members of Caodaism (along with several other Vietnamese
sects, such as Ha Ho) were active in political and military struggles against both French colonial forces
and South Vietnamese Prime Minister Ng nh Dim.
[8][9]
Their critique of the communist forces until 1975 was a factor in their repression after the fall of Saigon in
1975, when the incoming communist government proscribed the practice of Caodaism.
[10]
In 1997,
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Caodaism was granted legal recognition and free practice once again.
[8]
Religious Mission
The Cao i Religion's (or Caodaism's) official name is i o Tam K Ph . Translated directly it
means: The Third Great Universal Religious Amnesty. (i o - "Great Faith", Tam K - "Third Period",
Ph -"to announce" and - "to save"). 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 Faith for salvation
of living beings before the universal destruction. The primary objective of the Third Amnesty is the unity of
all religions, which will bring mankind together in a universal family for universal peace.
[11]
Throughout human history, God the Father has revealed His Truth many times. His Divine Messages have
been translated through the mouths of many great prophets, but always these messages were either ignored
or forgotten due to humans susceptibility to secular desires. The Age has now come where He speaks to
humanity directly.
The previous two Religious Amnesties saw the rise of Hinduism, J udaism, Confucianism, Buddhism,
Taoism, Christianity, Islam, etc. Caodaism as the embodiment of The Third Amnesty comes to unite the
traditions of these Two Periods. It does so guided directly by c Cao i (God the Father) and the Divine
Beings.
One of the early messages received from Him went as follows, Formerly people of the world lacked means
of transportation; therefore they did not know each other Nowadays, all parts of the world are explored:
humanity, knowing itself better aspires to real peace. But because of the very multiplicity of religions,
humanity does not always live in harmony. That is why I decided to unite all these religions into One to
bring them back to the primordial unity.
[12]
In the nineteenth century Spiritism re-awoke the religious life of Europe. Great souls such as Madam
Blavatsky, Alan Kardec and Victor Hugo opened new vistas of religious possibility. In Vietnam the age-old
traditions of Asian divination and Taoist mediumship began to mix with the new traditions of European
Spiritism. This meeting of Eastern and Western traditions caused an evolutionary leap in humanity's spiritual
quest. Thus a strong communication link was established between Heaven and Earth. It was through this
special link that God granted His Third Amnesty directly. Though it was announced to the humble and
grateful nation of Vietnam, The Third Amnesty is a gift to all.
Emphasising this objective of unity, inside every Cao i Temple, is a representation of the Divine Contract
of The Third Amnesty (The Third Alliance). This contract between Heaven and Earth is written and
presented to humanity by the Venerable Saints, Victor Hugo, Sun Yat Sen and Trng Trnh Nguyn Bnh
Khim. Their mission is to guide humanity into the way of the Third Amnesty. The contract is written in
French: Dieu et Humanit Amour et Justice; and in Chinese: Tian Shang Tian Xia Bo Ai Gong Ping. This
translates into English as: "God and Humanity [for] Love and J ustice."
[13]
As mentioned in the Bible, Maitreya Bodhisattva will be enthroned the next Pope of Cao i, after He
reaches enlightenment to become a Buddha. Maitreya Buddha together with His newly select congregation
will fulfill the mission of uniting the world religions. Then, He will hold the Dragon Flower Festival where
faithful souls are evaluated for the ranks of Angels, Saints, Immortals an Buddhas based on their virtues, and
good deeds.
Beliefs and Teachings
God
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A sphere inside the Ty
Ninh Holy See,
representing the Left Eye
of God.
In Chapter I of Tao Te Ching, Lao Tse wrote:
The Tao that can be told is not the universal Tao
The name that can be named is not the universal name
The nameless is the beginning of the the universe
The named is the mother of all beings.
According to Gods Divine message, there was nothing before the creation of the material universe but one
principle, or monad. This monad is Tao or God. God has no form, no color, no beginning, and no end. He is
invariable, unfathomably powerful, and everlasting. After creating the universe, He divided His spirit and
with it made all matters and creatures. I have told you that when there was nothing in this universe, the
cosmic ether gave birth only to Me, and My throne is the universal monad. I divided the monad into the diad
which is Yin and Yang, then into the tetrad and then into the eight trigrams. The latter changed continuously
to form the universe. I then divided My spirit to create myriad creatures, including matters, plants, insects,
animals generally called living beings.
[14]
"Cao i" refers to God the Father (The Supreme Being, the Creator, the Ultimate Reality of the Universe).
Cao i Tin ng i B Tt Ma Ha Tt, as Gods full title, indicates a combination of the three main
religions - Confucianism, Taoism, & Buddhism.
Cao Dai literally means High Tower/Palace, that is, the place where God reigns over the
universe. These words represent Confucianism.
Tien Ong is the lowest rank in Taoism.
Dai Bo Tat Ma Ha Tat is the lowest rank in Buddhism.
Together, they represent not only the unification of the three main religions but also the humility of God who
presents Himself as the lowest rank of Divinity.
[15]
Cosmology
Caodaists accept the idea of m (yin) and dng (yang) duality constituting the
harmonious balance of the universe.
[16]
Before the creation of the universe there
was the Tao, the infinite, nameless, formless, unchanging, eternal source.
[16]
The negative and positive principles of the universe are the components of the
eternal nature.
[16]
There are two main Gods, the Cao i ("Highest Lord") and the Diu Tr Kim
Mu or c Pht Mu ("Holy Mother").
[16]
They represent respectively the
yang and yin forces.
[16]
Cao i is viewed as the heart of the universe, the
common Father of all beings.
[16]
He imparts part of Him into each living being,
including even rocks, in the form of conscience. c Pht Mu is venerated as
the Mother of the universe, responsible for giving visible forms, consciousness
and emotions to all life.
[16]
Ultimately, She has to follow the orders of "c
Cao i", who is revered as the Supreme Being of both Heaven and Earth.
Another important belief is that "c Cao i" is at the same time a loving
Father, and an impartial J udge. He governs over the Divine hierarchy, a system whereby Heaven is
organized into classes and roles to enact the principles of the Tao, as well as to maintain the continuous
evolution of the universe. Therefore, Dignitaries are required to don their formal religious costumes when
presenting themselves before Him in the Holy See. Meanwhile, "c Pht Mu" only has love for Her
children, i.e. all the living beings. According to an important religious scripture (Divine path to eternal life)
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and the New Bible, she resides in the "Diu Tr Cung" (The Palace housing a Yellow Gem Pond where the
forms of spirits are created) in the Realm of Creation, the ninth one in the rank of evolution. The same
scripture and the New Bible also describes "c Cao i" as presiding over the Divine court in the Jade
Palace (just above the realm of "Diu Tr Cung"). The remaining deities each has their own role and
responsibility as assigned by "c Cao i" or "c Pht Mu" or higher ranking Divine Beings. They
reside across the thirty six heavens, three thousand worlds, and the four Cosmic regions.
A very detailed depiction of Heaven is provided in "Divine Path to Eternal Life (http://www.daotam.info
/booksv/dptel/dptel.htm)", one of the most important scriptures of Cao i Religion. It is written by His
Holiness Phm Cng Tc, who was granted the blessing by God the Father to enter His kingdom during
esoteric and meditative practice.
Three-fold revelation
The father of the universe, Cao i, is believed to have communed with men since the beginning of times,
revealing his will.
[17]
According to Caodaist doctrine, history is divided into three times (tam k) of
revelation.
[17]
In the first two periods there were teachings of Dipankara Buddha, sages, Phc Hy,
Shakyamuni Buddha, Laozi, Confucius and Jesus, who received the will of the Highest Power, and served
suffering humanity founding religions.
[17]
But due to the frailty of the messengers and the common men, the
will of the Highest Power was misled into corrupted forms.
[17]
Caodaists also believe that former revelations
were culture-bound, being applicable only for certain ethnicities, and primarily intended for specific
ages.
[17]
The third and final form of revelation is disclosed through the teachings of Caodaism.
[17]
Twelve-fold hierarchy
Caodaists believe that there are various ranks of Divine spirits: Thn ("Angels"), Thnh ("Saints"), Tin
("Immortals"), and Pht ("Buddhas").
[18]
Each of these ranks can be further divided in the three grades of
Thin (Heavenly), Nhn (Human) and a (Earthly), forming a twelve-fold hierarchy that reflects the
twelve-fold earthly hierarchy of the Caodaist church.
[18]
Below those ranks are the the spirits of matters,
plants, animals and humans.
[18]
Depending on their origin, human spirits are classified into three main types, including primary,
evolutionary, and devilish spirits. Primary spirits were born at the same time with the creation of heaven and
earth. Evolutionary spirits come from lower rank ones like matters, plants and animals. When these two
types of spirits commit serious sins, they may be downgraded to devils. Only around 92 million people on
this earth possess primary spirits; the remaining are either evolutionary or devilish with the latter as
majority. According to one of the Caodaist holy scriptures, Collection of Divine Messages (Vietnamese:
Thnh Ngn Hip Tuyn), God the Father has said:
Unfortunately, these devils are innumerable and they are masters of illusion and seduction. This
is why I have said that I have unleashed many ferocious beasts among you and have ordered
them to devour you; however, I have also given each of you an armor to protect yourself. This
armor is your virtue and it is invisible to these beasts.
[19]
All spirits may evolve to attain higher rank based on present deeds.
[18]
Disembodied spirits fulfill a number
of roles: they are benefactors of mankind, messengers and instructors of the truth.
[18]
Quan m is regarded
as the exemplary Goddess of the Buddhas, L Bch of the Immortals, and Quan V of the Saints.
Fundamental Rules & Values
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The doctrines of the Cao i Religion tends not only to reconcile all religious views, but also to adapt itself
to all degrees of spiritual evolution. A basic principle of Caodaism is "All Religions are One".
1) From a moral point of view, Cao i Religion reminds people of their duties towards themselves, their
family, their society (a broader family), then toward humanity (the universal family).
2) From a philosophical point of view, Cao i Religion preaches renunciation of honors, riches and luxury,
in other words, deliverance from servitude to materialism in the attainment of full spiritual quietude of soul.
3) From the point of view of worship, Cao i Religion prescribes the adoration of God, the veneration of
Divine Beings and the worship of ancestors.
4) From a spiritual point of view, Cao i Religion confirms, in harmony with other religions, the existence
of the spirits and the soul, their survival beyond the physical body, and their evolution by successive
reincarnations, according to the Karmic Law.
5) From the initiates' point of view, Cao i Religion communicates to worthy adherents and reveals
teachings that enable them, by a process of spiritual evolution, to reach the ecstasies of happiness.
[20]
A basic principle of Cao i Religion lies in synthesising the Doctrines of the three main Religions
Buddhism, Taoism, and Confucianism - into one. This is why in belonging to Cao i Religion, believers
must observe the basic principles of these three Religions to cultivate and purify themselves by strictly
pursuing the following:
- The three main duties (Tam-Cang) and five essential virtues (Ng-Thng) of Confucianism for males.
The three main duties are social relationships between king and subject (qun-thn cang), father and
children (ph-t cang), husband and wife (phu-th cang). And the five essential virtues are: Love/Humanity
(Nhn), Justice/Faithfulness (Ngha), Good manner/Politeness (L), Wisdom (Tr), and Loyalty (Tn).
The three main duties (Tam-Tng) and four essential virtues (T-c) of Confucianism for females. The
three main duties are social relationships between a female and her father, husband, and son. Before
marriage, she is to obey her father; after marriage, her husband; and when her husband passes away, her son.
The four essential virtues are: Fulfillment of housework (Cng), Maintenance of good appearance, but not
addiction to it (Dung), Good verbal conduct (Ngn), Gentleness/ Kindness (Hnh).
- The three refuges and the five prohibitions of Buddhism. The three refuges (Tam Qui) are: to take refuge in
the Buddha (Qui Y Pht), to take refuge in His Law/Dharma (Qui Y Php), and to take refuge in the
Spiritual Community (Qui Y Tng). The five prohibitions are: do not kill living beings (st sanh), do not
steal (du o), do not commit adultery (t dm), abstain from drinking intoxicants (tu nhc), and do not sin
by words (vng ng).
- The striving to unify the three jewels and the five elements of Taoism. The three jewels (tam bu) are: life
matter/ching (tinh), life energy/chi (kh), and soul/shen (thn). The five elements are: mineral (kim),
vegetable/wood (mc), water (thy), fire (ha), and earth (th). This principle actually applies more to
esoteric practice to reach enlightenment, than to daily life.
[21]
Worship Rituals
Caodaists worship God the Father, Holy Mother and the Divine Beings with all their heart. They also
venerate the Great Religious Prophets of history and honour the ancestors.
There are four daily ceremonies, that is, at 6:00 a.m., Midday, 18:00 p.m. and midnight, either at the temple
or in front of the home altar. Monthly rituals take place on midnight of the 1st and 15th days of the lunar
month. There is also a special anniversary ceremony once a year for God the Father, the Holy Mother, the
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five founders of the worlds major religions, and the founders of Cao Dai Religion.
[22]
The rituals differ
between places, depending on who they pray to.
At the Holy See: Prayers include incense offering, ceremony opening, prayer to the Jade Emperor
(God the Father), prayer to Dipankara Buddha (Buddhism), prayer to Thi Thng Lo Qun or
Taishang Laojun (Taoism), prayer to Confucius (Confucianism), one of the three jewel offering
prayers (flower, wine, and tea), and the five pledges.
At the Holy Mother temple: Prayers include incense offering, ceremony opening, prayer describing
the role of the Holy Mother, prayer to express gratitude to the Holy Mother, one the three jewel
offering prayers (flower, wine, and tea), and the five pledges.
There are also differences between monthly rituals, and anniversary ones.
Additionally, disciples also chant other prayers on appropriate occasions, e.g. the Maitreya Sutra to save
souls from the Yin realm, the Repentance prayer for self-correction, the Suffering Relief prayer, Baptism
prayer, Funeral prayer, etc. They can all be found in the New Bible scripture.
Ceremonial prescriptions such as actions, dress and music were organised in detail by God the Father. These
include ceremonies for initiations, marriages and funerals. Particular attention is paid to death, and it has
been revealed to the religion how the soul journeys towards heaven and how, on earth, co-religionists can
pray for souls to help them on their way.
[22]
Symbols
Cao i temples and religious buildings host a rich array of symbols, all of which are instructed by either
God the Father or Divine Beings. No symbol is redundant, and none is meaningless. They each tells a
different story that reveals the beliefs, values, cosmic secrets, prophecies, etc. When combined, they lay out
the journey of the Tao throughout the history of mankind and the universe, as well as its way forward.
The Divine Eye
The Eye symbolizes the spirit and also the place where the spirit resides in each human being. The spirit or
conscience is granted by God to each living being, and thus represents God Himself. The Eye also points to
the secret mechanism of enlightenment via esoteric or meditation practice. According to the Collection of
Divine Messages:
The Eye represents the soul
Two sources of light (Yin and Yang) are the Master
Light is the spirit
The spirit is God
God is Myself.
Since the Dao was lost, there has been a lack of the spirit in the miraculous mechanism of enlightenment.
With this third salvation, I will allow the Than (spirit) to be unified with the Tinh (physical matter) and the
Khi (perispirit), leading to a unification of the three elements, which is itself the miraculous mechanism of
enlightenment.
[23]
In spirit and in pictorial representation it serves to remind Cao i believers that the God witnesses
everything, everywhere, constantly. At the local Cao i Temples, the Divine Eye has 16 rays of light
emanating from it. Nine radiate upward representing the nine levels of heaven, and seven radiating
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downward representing the seven emotions, which believers must control.
[24]
The religious banner
In accordance with the religious mission, the three colors of Cao i banner represent the three main
religions of the world; yellow stands for Buddhism, blue for Taoism, and red for Confucianism. Under the
Divine Eye is a symbol which also represents the essence of the three religions; the bowl of charity for
Buddhist compassion and asceticism, the feather duster for Taoist purification; the Spring and Autumn
Annals for Confucianist virtue and love.
[25]
Holy scriptures
There are various Caodaist scriptures. Some of those of the Ty Ninh Holy See are: Kinh Thin o V Th
o (http://www.daotam.info/booksv/ktdvtd.htm) ("Prayers of the Heavenly and the Earthly Way"), Php
Chnh Truyn ("The Religious Constitution [of Caodaism] (http://www.daotam.info/booksv
/PhapChanhTruyen/PhapChanhTruyen.htm)"), Tn Lut ("The Canonical Codes" (http://www.daotam.info
/tanluat.htm)), Thnh Ngn Hip Tuyn ("Collection of Divine Messages" (http://www.daotam.info
/tnht1e.htm)), "Con ng Thing Ling Hng Sng" ("Divine Path to Eternal Life"
(http://www.daotam.info/booksv/dptel/dptel.htm)), "The Sermons of His Holiness Phm Cng Tc". Other
sects have additional scriptures.
The Canonical Codes
This scripture sets out the rules and boundaries for different aspects of the religion, from a believer to the
Pope, from education to marriage, ect. There are ten sections in the scripture with the following content:
Hierarchy of religious dignitaries 1.
Initation and ranks of believers 2.
Establishment of a parish 3.
The five interdictions 4.
The four commandments 5.
Education 6.
Sanctions 7.
Promulgation of laws and regulations 8.
Secular rules 9.
The house of meditation 10.
The Religious Constitution
The Phap-Chanh-Truyen (The Religious Constitution of Caodaism) was delivered to the Religion as a series
of Divine Messages. These are the guiding texts of the Religion's organisation, stipulating the authority,
responsibility, limits, as well as religious vestment for each rank in the Religion.
Organisational structure
The organisational structure of the Caodaist church has similarities with that of a state. There are similarities
between the hierarchy of the Caodaist clergy and that of the Catholic Church. Besides the Pope, the Caodaist
hierarchy has Cardinals, Bishops, Priests, and further ranks.
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Inner hall the Ty Ninh
Holy See temple.
Caodaists worshipping in
a temple. Priests are
dressed in red, blue and
yellow, followers in
white.
Caodaism stresses equality among men and women in society. However, in the
spiritual domain, ordained women may not attain the two highest positions: the
Legislative Cardinal and the Pope. The church claims this is ordered by the
Highest Lord, who declared that because Dng (Yang) represents male and m
(Yin) corresponds to female, Yin cannot dominate Yang spiritually or else chaos
ensues.
The Religion is governed by two powers, the spiritual and earthly ones.
The spiritual power (Bt Qui i): This is the heavenly council, that is, the
Spirit and Soul of the New Religion. The council directs all activities of the
universe. The council is the invisible part, made up of the Divine Beings, and
directed by Duc Cao Dai (God the Father). The Divine Beings represent
different religions of the world, including:
Founders of five religions: Shakyamuni (Buddhism), Lao Tse (Taoism),
Confucius (Confucianism), Jesus Christ (Christianity), Khng Thi
Cng or Jiang Ziya (Geniism).
Founders and teachers of Caodaism, who represent the doctrines of
Buddhism, Taoism and Confucianism: Kwan Yin (Buddhism), Li Tai Po
(Taoism), Kwan Kung (Confucianism).
The earthly power: To avoid dictatorship, God divided the earthly power into
two bodies - an Executive Body (Cu Trng i) headed by the Pope, and a
Legislative Body (Hip Thin i) headed by the H Php (Protector of Laws
and Justice). The former takes charge of the administration of the Religion and
its missionary activities, while the latter oversees legislation, jurisdiction and communication with God or
Divine Beings. There is also the Charitable Body placed under the supervision of the Legislative Body, and
a Lay Committee of selected professional specialists among worthy followers.
[26]
The Executive Body (Cu Trng i)
The Cu Trng i is the Executive Body of Caodaism which takes charge of the administration of the
Religion and missionary activities.
Head of Cu Trng i/ Executive Body is Gio-Tng (Pope). "The Gio-Tng (Pope) represents God to
watch over the preservation of His Religion in this world. Whatever his age, he is eldest brother and acts as
a guide for the children of God. The Spiritual Power has decided that this is so". "The Gio-Tng (Pope)
has the same powers as God to teach Virtue to all His Disciples. He is concerned with each one of them, he
guides each one and takes care to ensure that each one does not transgress the Divine Laws (Thin iu).
He obliges all disciples of God to conform strictly to the prescriptions of the New Codes (Tn Lut)... Since
the Gio-Tng (Pope) has full powers to replace God he must try to transform the life of suffering into an
existence marked by happiness. This is the Exalted Task of the Gio-Tng (Pope)."
[27]
There are nine ranks
in its hierarchy:
One Pope
Three Censor Cardinals
Three Cardinals
Thirty six Archbishops
Seventy two Bishops
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Three thousand Priests
Student Priest (no limit)
Subdignitaries (no limit)
Followers (no limit)
For male dignitaries of the Executive Body, from the rank of Censor Cardinal to that of Student Priest, each
echelon is subdivided into three branches corresponding to the three principal religions:
Buddhist Branch: These dignitaries are dressed in yellow.
Taoist Branch: These dignitaries are dressed in azure.
Confucianist Branch: These dignitaties are dressed in red.
Dignitaries of the same echelon, either Confucianist, Taoist or Buddhist, have the same attributes.
At the Holy See, there are three governing councils:
The Popular Council: composed of Student Priests, Sub-dignitaries and representatives of adherents
in the ratio of one delegate per 500 members. The Popular Council makes plans for the future.
The Sacerdotal Council: composed of Priests, Bishops, Archbishops and Principal Archbishops. The
Sacerdotal Council examines the plans made by the Popular Council.
The High Council: composed of Cardinals, Legislative Body Cardinals and the Pope.
All plans made by the Popular Council and favoured by the Sacerdotal Council are submitted to High
Council for approval.
In addition, there is also a Central Administration body chaired by three Cardinals. Each of them is assisted
by three Principal Archbishops to oversee three religious ministries:
The Principal Archbishops of the Buddhist branch take care of finances, supply, and public works.
The Principal Archbishops of the Taoist branch take care of education, health, and agriculture.
The Principal Archbishops of the Confucianist branch take care of interior, rites, and justice.
The administrative network which functions throughout Vietnam consists of:
The Religious Region (Trn o) comprising several provinces, headed by a Bishop who is called the
Regional Religious Chief/ Khm Trn o.
The Religious Province (Chu o) comprising several districts/delegations, headed by a Priest who
is called Provincial Religious Chief/ Khm Chu o.
The Religious District/ H o comprising several villages, headed by a Student Priest who is called
the Religious Chief of Delegation/ u Tc o (u H o/ u Phn o).
The Religious Village/ Hng o headed by a Sub-dignitary who is called Village Religious Chief/
u Hng o. He is assisted by one (or more) Ph Tr S (Deputy Chief for Administration of a
religious village) representing the Executive Body and one (or more) Thng S representing the
Legislative Body. The Religious Village is made up of Religious Hamlets/ p o.
[26]
The Legislative Body (Hip Thin i)
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This Body has the duty of communicating with Divine Beings, to preserve the religious laws and listen to
the complaints of the unhappy. It is headed by the H Php (protector of laws and justice), and assisted by
the Thng Phm (Director of religious affairs) and Thng Sanh (Director of secular affairs).
H-Php / (The head of Legislative Body Affairs), is the one who unveils the Mystery of the
Invisible and is the Maintainer of the Rules and Laws of the New Religion. He is the one who
pronounces judgments on the dignitaries and adepts, elevates the dignity of the fervent through their
merit and brings sanctions against those who have committed faults. The H-Php holds control over
the Legislative Body Power both exoterically and esoterically. He watches over the positive progress
of the disciples in the Way of God, and guides all evolved souls to Bt-Qui-i for the union with
Angels, Saints, Immortals and Buddhas.
Thng-Phm / (The head of the Religious Affairs), is the Representative of the Ho-Phap in the
formation of virtuous souls of the Sacerdotal Council. He depends on the H-Php in all his missions.
In a word, the Thng-Phm helps the Cu Trng i to live in an atmosphere of happiness; he
reveals the Heavenly Voice to virtuous souls, and guides them to the Divine Phase of the Great Spirits,
while closing behind them the door of regression. He considers the priestly laws to take up the
defence of all office-bearers and adepts; he prevents all perversion of the Divine Rules, and helps all
initiates to attain their aim. He is simultaneously the President of the Hall of Defence and protector of
all disciples. The Thng-Phm is Leader of the Spiritual Power.
ThngSanh/ (The head of Secular Affairs), has control of all the laws and rules which relate
to the worldly life of all adepts to guide them out of the sea of sufferings. He may present a formal
complaint before the religious Tribunal against all those who impede the faithful as they move along
the Way of God. He is the President of the Hall of Accusation.
Four zodiacal dignitaries under each of these branches carry the four key responsibilities of conservation,
renovation, reformation, and legislation. They are further assisted by twelve technical academicians,
including Bo Huyn Linh Qun (Theosophy), Bo Tinh Qun (Astronomy), Bo C Qun (Orphanage),
Bo Vn php qun (Culture), Bo Hc Qun (Education), Bo Y Qun (Health), Bo Vt Qun (Science
and Industry, Bo S Qun (Literature), Bo Sanh Qun (Social work), Bo Nng Qun (Agriculture),
Bo Cng Qun (Public Works), Bo Thng Qun (Economics).
[26]
Community Structure
Any local area having more than 500 believers is authorized to establish a Parish (H o/ Tc o) with a
Thnh-Tht (Temple, Church, Holy House) which is led by the authority of a dignitary. Parish/Parishes can
be established only with the permission and authority of the Giao-Tong/ Pope.
Twice a month, the first and the fifteenth day of the lunar calendar, the believers must meet at the
Thnh-Tht (Temple, Holy House) of the local area to attend the ceremony and listen to the teachings.
Exception can be made for those with reasonable excuses.
[28]
The Holy See
Ninety kilometres north-west of Saigon in Ty-Ninh Province is the Caodaist Holy See. This Great City of
God is an incredible demonstration of Universal Love
11 of 14 14/07/2014 10:26
. At the centre of this city stands the Great Divine Temple. This Temple, like the Religion, is a fusion of
world influences. As well as being a major centre of pilgrimage, the Caodaist Holy See is also one of
Vietnam's major tourist attractions.
[25]
Branches
In total, there are six different officially recognized branches of the Caodaist religion in southern Vietnam,
as well as several others that remain unrecognized. These sects generally divide along geographic lines. The
largest is based in Ty Ninh Province, where the religion was founded in 1926 and where the seat of the
Caodaist authority is located.
The Caodaist Executive Council of Ty Ninh Province received official government recognition in 1997.
Independent Caodaist groups allege that government interference has undermined the independence of the
Ty Ninh group, and it no longer faithfully upholds Cao i's principles and traditions. Religious training
takes place at individual temples rather than at centralized seminaries. Some Caodaist sects that have broken
away from the Ty Ninh Holy See are Chiu Minh, Bn Tre, and Nng. Ng Vn Chiu founded Chiu
Minh when he left the original church structure, refusing his appointment as Caodaism's first pope.
See also
Xiantiandao
Taoism
Trnh Minh Th
Ha Ho
References
^
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b

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^ Oliver, 1997. p. 7 2.
^ Hoskins, 2012. pp. 3-4 3.
^ Hoskins, 2012. p. 4, note 1 4.
^ J anet Alison Hoskins. What Are Vietnam's Indigenous Religions? (http://www.cseas.kyoto-u.ac.jp/edit/wp-
content/uploads/2012/02/NL643-6.pdf). Center for Southeast Asian Studies Kyoto University, 2012.
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/rls/irf/2005/51535.htm). International Religious Freedom Report 2005. U.S. Department of State. Retrieved 19
May 2010.
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^ "Vietnam Timeline: 1955" (http://www.vietnamgear.com/Indochina1955.aspx). Vietnamgear.com. Retrieved 16
January 2011.
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^ Cao i FAQ (Frequently Asked Questions) (http://english.caodai.net/index.php?option=com_content&
view=article&id=60&Itemid=41)
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^ Dao, Tam. "Caodaism in a nutshell" (http://www-personal.usyd.edu.au/~cdao/cdinans.htm).
http://www.daotam.info/tusachdd.htm. University of Sydney.
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^ God the Master (1926). Collection of Divine Messages (http://www.daotam.info/tnht1e.htm). Holy See:
Sacerdotal Council.
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^ Dao, Tam. "Caodaism in a nutshell" (http://www-personal.usyd.edu.au/~cdao/cdinans.htm).
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^ God the Master (1928). Collection of Divine Messages (http://www.daotam.info/booksv/tnht-e2/tnht-e2.htm).
Holy See: Sacerdotal Council.
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^ Tam, Dao (2000). Understanding Caodaism in 10 minutes (http://pandora.nla.gov.au/pan/10190
/20090921-1311/www-personal.usyd.edu.au/_cdao/media/10phutTHDCDenglish/Doctrine3/index.html).
University of Sydney.
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^ Cao Dai Overseas Community (1994). An outline of Caodaism (http://www.daotam.info/booksv/khaitam
/outlineofcaodaism/outlineofcaodaism.pdf). Chan Tam. p. 37.
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^ Tam, Dao. Fundamental principles of Caodaism (http://www-personal.usyd.edu.au/~cdao/fund.htm).
University of Sydney.
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Dao, Tam. "Caodaism in a nutshell" (http://www-personal.usyd.edu.au/~cdao/cdinans.htm).
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^ Bui, Dac Hum. Collection of Divine Messages I (http://www.daotam.info/tnht1e.htm). University of Sydney. 23.
^ Dao, Tam. "Cao Dai Rituals" (http://www-personal.usyd.edu.au/~cdao/caodai.htm). http://www.daotam.info
/tusachdd.htm. University of Sydney.
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^
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b
Dao, Tam (2000). Understanding Caodaism in 10 minutes (http://pandora.nla.gov.au/pan/10190
/20090921-1311/www-personal.usyd.edu.au/_cdao/media/10phutTHDCDenglish/Doctrine3/player.html).
University of Sydney. Retrieved 13 Jul 2014.
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http://www.daotam.info/tusachdd.htm. University of Sydney. Retrieved 11 Jul 2014.
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^ Dai, Cao (1992). The Religious Constitution (http://www.daotam.info/booksv/PhapChanhTruyen
/PhapChanhTruyen.htm). Holy See: Sacerdotal Council. Retrieved 11 Jul 2014.
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^ Dai, Cao. The New Canonical Codes (http://www.daotam.info/tanluat.htm). Sydney: University of Sydney.
Retrieved 11 Jul 2014.
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Sources
Janet Hoskins. "God's Chosen People": Race, Religion and Anti-Colonial Struggle in French
Indochina (http://www.academia.edu/1933794/_Gods_Chosen_People_Race_Religion_and_Anti-
colonial_Struggle_in_French_Indochina_). Asia Research Institute, Working Paper Series No. 189.
University of California, 2012.
Jrmy Jammes. Divination and Politics in Southern Vietnam: Roots of Caodaism (http://www.viet-
studies.info/CaoDai_Sep2010.pdf). In: Social Compass, 57(3), 2010, 357371. DOI:
10.1177/0037768610375520
Sergei Blagov. Caodaism: Vietnamese Traditionalism and Its Leap Into Modernity. Nova Science
Publishers, 2012. ISBN 1590331508
Vincent Goossaert, David A. Palmer. The Religious Question in Modern China. University of Chicago
Press, 2011. ISBN 022600533X
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Vere Langford Oliver. Caodai Spiritism: A Study of Religion in Vietnamese Society. Brill Academic,
1997. ISBN 9004045473
External links
Cao Dai Library in Sydney (Multilingual) (http://www.daotam.info/tusachdd.htm)
Cao Dai Library in English (http://www.daotam.info/tam.htm)
Cao Dai Ebooks in PDF, Kindle, Nook formats (http://www.daotam.info/tusachdd.htm#ebooks-pdf)
Caodaism main website (http://www.caodai.org)
Caodaist Overseas Missionary (http://www.caodai.net)
Hi Vn Ha Cao i Caodaist Cultural Association, Australia (http://www.caodai.org.au)
Caodaist French Resources (http://caodaitv.free.fr)
Sacerdotal Council of Caodaism (http://caodai.com.vn/)
Retrieved from "http://en.wikipedia.org/w/index.php?title=Cao_i&oldid=616852179"
Categories: East Asian religions Esoteric schools of thought Monotheistic religions
Religion in Vietnam Religions that require vegetarianism Religious organizations established in 1926
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