CAODAISM AND
ITS VARIOUS BRANCHES
The
religious communion of Caodaism or Đại-Đạo Tam-Kỳ Phổ-Độ ( 3rd Amnesty of God
in the Orient) receives its instructions and impulsions from Tây-Ninh’s Holy
See.
It was born
in Cochinchina in 1926 and was officially declared by a letter of the late
Lê-văn-Trung, former Colonial Counselor,
The present Superior Saigon is the
Phối-Sư (Archbishop) Trần-Quang-Vinh.
Some former
high dignitaries of Tây-Ninh’s Caodaism have left the communion and created
separate sects, preserving the same name of Caodaism.Mr. Nguyễn-Ngọc-Tương,
ex-Phủ (Bến-Tre’s sect) and Mr.Nguyễn-Văn-Ca, ex-Đốc-Phủ (Mỹ-Tho’s sect).
Others have
gone the same way and founded other sects.
At present
(1948), there are 11 sects of the Caodaist communion.Being anxious for
exactness and impartiality according to our brother Gago’s spirit, here is the
list of those sects and branches with the name of their chiefs and the
headquarters of each:
VARIOUS
SECTS OF CAODAISM
The principal
characteristic of Caodaism is the worship of Cao-Đài Tiên-Ông Đại-Bồ-Tát
Ma-ha-Tát, the same God (Trời) worshipped by the five religious branches (chi)
hereafter named under the name of Ngọc-Hoàng Thượng-Đế.
Here is the list of the
five actual branches of Buddhism:
TOWARD UNION
In 1945, Tây-Ninh’s Holy
See took the initiative in working for the unification of all “chi” (branches)
and all “phái” (sects).The former municipal counselor of Chợ-Lớn, Mr.
Nguyễn-hữu-Đắc, was entrusted with this mission.Mr.Đắêc’s attitude being
appreciated as not conforming to the spirit that animated the Holy See, he
publicly gave up his project.Mr.Đắc did not cease to pursue his conversations
which ended in a meeting at the Minh-Tân Pagoda at Vĩnh-Hội (Sài-Gòn).A
committee was elected with Mr. Cao-Triều-Phát of Bạc-Liêu as President and
Mr.Lê-Kim-Tỵ as Vice-President.
At this
“Caodaist Union” (Cao-Đài Hiệp Nhứt) the orthodox Communion of Tây-Ninh and
most of other sects, especially those of Bến-Tre and Mỹ-Tho did not participate.
In September
1946, Mr.Lê-Kim-Tỵ, vice-president tried vainly to convene a general assembly
of sects, first at the pagoda of Minh-Tân at Vĩnh-Hội, then at
Mr.Nguyễn-Ngọc-Thơ’s Bạch-Vân-Am temple at Phú-Lâm (Chợ-Lớn), the proprietors of these pagodas
not having accepted the responsibilities of fact and intention of the promoter
of the meeting.
At last, Mr.Lê-Kim-Tỵ took
advantage of a worship ceremony at the home of ex-adjutant Bùi-Văn-Nhàn at
Phú-Nhuận on the occasion of the 15th day of the 8th month (September 10th) to
have acclaimed President of the Caodaist Union by a group of followers of
Tiên-Thiên to which were joined some members of other sects unauthorized by
their sacerdocy.Mr.Nhàn was promoted vice-president.
Tây-Ninh’s Orthodox Caodaism
has no relation with “the Caodaist Union” above-mentioned.
It is good to draw
attention to these various tendencies precisely to avoid confusion and to lead
all those who wish for Union for Synthesis, for Communion toward its true and
only actual points of Caodaist radiance, His Holiness Phạm-Công-Tắc, Hộ-Pháp at
Tây-Ninh, and toward his active Delegate at Saigon:His Eminence
Trần-Quang-Vinh, Phối-Sư.
Here is an outline on the
Organization and Hierarchy of Caodaism.
A) HOLY SEE
The Holy See is situated
at Tây-Ninh, four kilometers from the town.
We find there a great
Temple that is the work of modern Sino-Vietnamese religious architecture
conceived and realized by His Holiness Phạm-Công-Tắc himself, the size of which
is comparable to that of European Cathedrals.
Important religious
services are installed there as well as agricultural, forest and industrial
(saw-mill, brick-yard, etc.) works.
It is a holy city equipped
with a school, a hospital, a market, a playing-field, broad, clean and well-maintained
streets.
At present, numerous crews
of workmen of various specialities work feverishly at equipping and
town-planning.
The inner enclosure is
protected by a semi-military armed guard, who are preparing recruits destined
for self-defence posts in the provinces.
The Holy See houses a
population of more than 10,000 persons.Outside the enclosure, there is an
agglomeration of followers estimated at more than 80,000 inhabitants.
The Religion’s Direction
comprises:
I - The Cửu-Trùng-Đài or
Executive Body which represents the Temporal Power;
II - The Hiệp-Thiên-Đài or
Legislative Body which represents the Spiritual Power.From an esoterical point
of view, this Body holds the mystic power.
III - The Cơ-Quan
Phước-Thiện or Works of Charity (Charitable Body)
I - CỬU-TRÙNG-ĐÀI
At the head of
Cửu-Trùng-Đài, is enthroned the Giáo-Tông (Pope) whose titular is Saint Lý-Thái-Bạch’s
Spirit.Since the creation of the religion, the late Lê-Văn-Trung is the only
human being who received the title of Quyền Giáo-Tông (Temporal Pope) and was
the true Chief of the Religion.He has not yet his successor.Wanting the
Giáo-Tông, the Hộ-Pháp, Chief of Hiệp-Thiên-Đài, became Superior of Caodaism.
The
hierarchy of the dignitaries of Cửu-Trùng-Đài is schematically established in
the following fashion:
For the Administration of
the Religion, the Cửu-Trùng-Đài comprises 9 religious Ministries or “Viện”:
1 . Lại-Viện. . . . . . . .
. . . . . . . . . . . . . . .Interior
2 . Lễ-Viện . . . . . . . .
. . . . . . . . . . . . . . .Rites
3 . Hòa-Viện . .
. . . . . . . . . . . . . . . . . . . . .Security
4 . Hộ-Viện.
. . . . . . . . . . . . . . . . . . . . . .Finances
5 . Lương Viện . . . .
. . . . . . . . . . . . . . . . . . .Supplies
6 . Học-Viện. . . . . . . .
. . . . . . . . . . . . . . .Education
7 . Nông-Viện. . . . . . . .
. . . . . . . . . . . . . . . Agriculture
8 . Công-Viện. . . . . . . .
. . . . . . . . . . . . . . . Public Works
9 . Y-Viện. . . . . . . . .
. . . . . . . . . . . . . .Health
II - HIỆP-THIÊN-ĐÀI
At the head of
Hiệp-Thiên-Đài is placed the Hộ-Pháp (Grand Chief of the Legislative Body)
assisted by a Thượng-Phẩm and a Thượng-Sanh.
These three high
dignitaries command the Thập-Nhị Thời-Quân (12 members of the Legislative
Body).
The Hierarchy of the
dignitaries of Hiệp-Thiên-Đài is established, according to the divine
instruction, in the following way (see table) :
The Secondary Cadre of
Hiệp-Thiên-Đài comprises the following dignitaries:
III.-CƠ-QUAN PHƯỚC-THIỆN
The Cơ-Quan Phước-Thiện
(Charitable Body) mainly looks after the aged, widows, orphans, in short all
the underprivileged, whether they belong to Caodaism or not.They morally and
materially support the families of dignitaries who have vowed to abandon their
homes to consecrate themselves entirely to Religion.
To reach that aim, it is
important that this organism have at its disposal necessary financial and
material means.For this purpose, the Charitable Body received the authorization
of the Sacerdotal Body to set itself to forest and industrial works, to the
development of rice and food cultivation, to the breeding of cattle and pigs,
and even to activities of local commerce.The gratuitous help of the voluntary
members of the Charitable Body is utilized according to their competence and
skills.
At present, the
dignitaries of the highest rank of the Charitable Body reach only the rank of
“Chí-Thiện” (Priest).
B) IN THE PROVINCES
For practical reasons,
Caodaism has adopted as religious circumscriptions, existing administrative
divisions in Cochinchina.
It comprises five “Trấn”
led by Khâm-Trấn-Đạo who are chosen among the dignitaries having the rank of
Giáo-Sư (Bishop).
Each province has at its
head a Khâm-Châu-Đạo who ranks among the Giáo-Hữu (Priest).
The Đầu-Tộc-Đạo
administers an area corresponding to a government administrative delegation.He
is chosen among the Lễ-Sanh (Student Priest).
The Đầu-Hương-Đạo, chief
of a village parish, ranks among the Chánh-Trị-Sự (lesser dignitary).
In hamlets, there are
Phó-Trị-Sựor Tri-Lý-Đạo and Thông-Sư or Thông-Lý-Đạo (lesser
dignitaries).
The
provincial dignitaries hold their seats either in Văn-Phòng (offices)
especially organized for that purpose or in meeting-places where they install
their offices.
CAODAISM
:STATE RELIGION, NATIONAL RELIGION OF VIETNAM
A document
of 1946
Caodaism:
its origin, character, and projects
Caodaism is
of a spiritual essence.Its creation proceeds from spiritism.Its doctrine and
worship were taught to men by the interpreter of the billed-basket.Messages
came either from the Supreme God, Cao-Đài Himself, or Superior Spirits such as
Lý-Thái-Bạch, the Chinese Poet Ly-Tai-Pe of the Đường (Tang) dynasty, now
become spiritual Pope of Caodaism.Spirits of European great men among others:
Victor Hugo (Nguyệt-Tâm Chơn-Nhơn) often intervened to dictate religious
precepts in verse.
Caodaism is
an amalgam, a synthesis of existing religions:Confucianism, Taoism, Buddhism,
Christianity, etc. - It does not neglect animistic worships and the deification
of heroes of the Sino Vietnamese antiquity.
The
architecture of the Đền-Thánh (Great Temple) which draws the admiration of
foreign tourists by its audacious conception and scope, was inspired by the
Pope Lý-Thái-Bạch or Hộ-Pháp Phạm-Công-Tắc, present Superior of Caodaism, who
had the merit of accomplishing the building with very reduced means under the
most unfavourable circumstances.It is artistically decorated with all the
symbols of the associated religions, legends and beliefs of the Sino-Vietnamese
folklore:This heterogeneous mixture makes of it a monument of great
originality.The most characteristic of innovations, is the Tower of Saker
(Nghinh-Phong Đài) from where melodious and enchanting modulations of an
invisible chorus mysteriously escape.It is crowned with a fabulous animal, the
Dragon-Horse (Long-Mã) that carries on its back the first signs of the Chinese
Zodiac.
The worship
has its peculiarities.Prostrations are made not with joined flat hands, but
with hands so joined as to form a ball, both thumbs being hidden inside.Instead
of three traditional sticks of incense, five are burned at each
ceremony.Offerings of flowers, tea and alcohol are made on an altar where the
Oriental Gods are close to Jesus Christ.The religious emblem is the divine Eye
darting its beams on a cosmic globe.This is the eternal light.
The
administrative structure is that of a modern State.There are the Executive
Power (Cửu-Trùng-Đài) the Legislative Power (Hiệp-Thịên-Đài) and the Charitable
Body (Cơ-Quan Phước-Thiện), distinctive token of the religion.
The Cửu-Trùng-Đài or
Executive Power is divided into three branches (Phái):
· Thượng or Taoism, symbol:
azure.
· Ngọc or Confucianism,
symbol:red.
· Thái or Buddhism,
symbol:yellow.
These three colours form
the tricoloured banner of Caodaism.
The Caodaist regime is
fundamentally democratic.Nominations and promotions in the Episcopal hierarchy
are first submitted to an assembly of Faithful (Hội Nhơn Sanh) composed of
representatives of parishes in the ratio of one delegate per 500 members or
fraction thereof.They are then submitted to the Sacerdotal Council, the High
Council, and finally, the Spiritual Pope Lý-Giáo-Tông.
The Holy See
is situated at Tây-Ninh, 4
kilometers from the chief-town of the province.
It is a town
having an area of 100
hectares , equipped with modern installations,
printing-house, police-station, play-ground, weaving-mill and
furniture-factory, administrative offices and also an undertaking-service.It
has its brickyard, sawmill, and public-works.Its kitchens and refectories are
of considerable size.
Caodaism has
seen 22 years of existence (in 1948).It might take on more breadth.It is busy
with its works of reconstruction and arrangement.
It knew its
hard beginnings.The persecutions were due to a want of understanding on the
part of some, and the evil intent of others.
Interior
dissensions gave birth to eleven dissident sects.
The war was
a hard blow for Caodaism.The five-year absence of the Superior Phạm-Công-Tắc,
exiled from 1941 to 1946 to Madagascar
The
demolition of buildings and other unavoidable consequences of military
operations, are hard felt.
There remain
of the archives and the old library only valueless documents.
The
projected monastery remains in the blue-print stage.
All now must
be reconstituted, reconstructed, re-begun.
To a
religion, time does not matter.
Relying on
its faith and divine protection, Caodaism continues its way, softly but
certainly, to accomplish the Celestial Mission.
Future
projects:
It does not
lack ambitions in the domain of realizable projects:
“To make of
Caodaism a religion of State, the national religion of Vietnam
“To make of
the Caodaist Holy See a center of pilgrimage and tourism, not only for Vietnam
and its neighbouring countries, but also and especially for the far nations of
Europe and America;
“To extend
proselytism in the world and have, at least in the great capitals,
meeting-places where Caodaist missionaries shall come preaching the Love of
Neighbour and Universal Brotherhood”.
To realize
these dreams, Caodaism knows that it counts on the sponsorship of the New France , a Great
Friend and a Good Counselor.
Trần-Quang-Vinh
*
* *
WHAT HIS
EXCELLENCY
TRẦN-QUANG-VINH
THINKS ABOUT REINCARNATION BY CAODAISM
The Law of
reincarnation, when one seeks to the sources of Wisdom, is at the origin of all
religions.Every searcher of truth in the Orient or Occident, every truly
religious person, without distinction of belief, must conceive and recognize
that that law is unique from an esoteric point of view and shall always remain
so; whence the certitude of the immortality of the soul and the evolution of
each being after successive existences.
Caodaism or
Reformed Buddhism, in order to realize religious unity, takes into
consideration the pure principles acknowledged as being eternal truths of the
Four Great Religions and practises the broadest tolerance toward all forms of
Faith, however reserving for itself to bring them back, by persuasion, to the
original Unity.
Now, our
doctrine is founded by Spiritism, on the teaching of our Divine Master, it is
natural that we should conceive of the Reincarnation, in the manner of
spiritualists of India and the Occident and take as a fundamental Axis the
karmic Law that was taught of old the secret seal in the temples of India,
Chaldees and Egypt.It is simple, comprehensible, because for common people and
learned persons, truth does not change its form,As the sun that shines for all
over the world, the divine Law is applied to all the universe and even imposed
upon vegetation and the beasts.
Is it not
the goal of every religious man to reach the Wisdom of the Soul?Is it not the
eternal Glory of all spirits to acquire the riches of God’s virtue and be
rendered immortal.The result is learning to know oneself first, and then
knowing, by conscience, the Being who must be.To reach this supreme aim, from
unclean matter to pure Divinity, all vitality, all energy, all being, makes its
way tramping through numerous reincarnations.Now, who says Reincarnation says
Suffering, who says Suffering says Love.Christ, Buddha, LaoTze and Confucius
did not step aside from that way.The Truth taught by our Divine Master and
conceived by each of those instructors of Humanity is always one.
They who
pretend otherwise are far from Truth.They are persons rushing to enjoy a
beatitude and perfect rest after the hard terrestrial trial and who would pass
in one bound from our planet to the Seventh Heaven and Nirvana.To those eager
for easy Paradise, we must recall that great occultists as well as great
philosophers who have affirmed successive lives, believed that the soul,
arrived at perfection, ceases to be reincarnated to live a life of Cosmic
transcendence.But to reach perfection of the soul is a long journey.The number
of stages depends on each spirit.Meanwhile, successive lives are necessary for
the extension of sensibility, the development of intelligence and the exercise
of will.This theory is the only one that gives a plausible explanation of the
evolution of the soul by uniting it to the Law of Reincarnation.
Such is the
Law of strict justice proving the real and infinite kindness of God.His
Creatures are responsible only for their actions and the conscience is a severe
judge who marks each suffering with a step taken toward evolution.
From the
preceding statement, it is easy to understand that the reincarnated being does
not wholly differ from the terrestrial being, which we might know.Little by
little, as it accumulates existences, the spirit creates an individuality that
is permanent, constantly keeps on improving it, what ever may be the different
bodies that it momentarily animates later to be abandoned.The progress of the
spirit or the soul increases according to the merit of each life, but the
evolution does not prevent the soul, in certain cases, from spontaneously
remembering his past lives.Mr. Leon Denis has, on the problem of being and
Destiny, given precious indications and God has granted them to give the world
proof of the reality of successive existences.
In his
Treatise on Egyptian Mystic, Jambique expresses the following:
God’s
Justice is not the Justice of men.Man defines Justice in relation to his actual
life and his present state.God defines it relatively to our successive lives
and to the universality of our lives.Thus the pains that afflict us are often
punishments for sin which the soul has committed in a previous life.
They who
pretend the contrary ill understand the divine Justice.As Allan Kardec so
justly wrote:we must be born and reborn and ceaselessly progress.Knowledge of
this law will enable men to destroy utterly within themselves all selfishness,
hate, envy and pride.It will teach to all the acceptance of suffering for the
perfection of the soul and help those who suffer to understand the reasons for
inequalities herebelow.By placing the divine above the human, it puts at the
Zenith of the Cosmos the key to all problems.
*
* *
ESSENTIAL
ELEMENTS OF CAODAISM
According to
the teachings of the Supreme Being, the Doctrines of the various religions
through the centuries have been denatured and badly practised even by those who
were charged with spreading them.The order and peace of the days of old are
effaced, the moral Law of Humanity is quite betrayed, the world is at present
in darkness.A new religion is needed, capable of maintaininghumanity in the
love of creation and fraternization of all races.The Caodaist Doctrine sets
itself this heavy task.To the eternal truth, to the divine Law, Caodaism
conforms its dogmas and principles.It respects others’ beliefs when those
beliefs are not of a nature to lead humanity to Fanatism or Heresy.Where
certain truths are deformed by superstitious conceptions of ignorance, the new
religion undertakes to re-establish them in their true meaning.The scheme of
our great way tends not only to conciliate all religious convictions, but also
to adapt itself to all degrees of spiritual evolution.
From a moral
point of view, our Doctrine reminds man of his duties toward himself, his
family, society, which is a wider family, and finally humanity, the universal
family.
From a
philosophical point of view, it preaches disinterestedness toward honours,
riches, luxury, in a word, a freeing from the servitude of matter to seek in
spirituality the full quietude of the soul.
From the
point of view of worship, it recommends the adoration of God, the Father of
All, the veneration of Superior Spirits who constitute the August Occult
Hierarchy and the Founders of great Religions, true instructors of Humanity.
From a
spiritualistic point of view, it confirms, in harmony with other religions and
with the systems of spiritualistic and psychical philosophy, the existence of
the soul, its survival of the physical body, its evolution by the plurality of
existence, the post-humous consequences of human action ordered by the karmic
Law.
From the
point of view of the initiate, it communicates to those of the dignitaries who
are worthy, revealed teachings that shall empower them, by a process of
spiritual evolution, to accede to ravishments of beatitude.
To
evangelize the world and unite all the Master’s children, we, his disciples,
have only to draw our force and wisdom from his divine teachings.His doctrine
is a reformed doctrine, the only one capable of bringing back universal Peace
drawn from the fusion of the principal religions of the Orient and of
Christianity, and actually spread over much of the terrestrial globe under
different forms.With him, we shall dissipate everything that is of error and
pretension, overthrow all obstacles and everywhere sow Wisdom and Love.
The spotless
Truth can come only from Him, for all human bodies are subject to error, and no
one herebelow can penetrate His secrets.
He is the
true Father and Master of Humanity because it is from Him that comes all our
being.Father, He gives us Vitality; Master, He bequeaths us his own Divinity.
Note.- The
Buddhist Truth on the karmic Law is always the same as Gautama Buddha said:
“The Present
is the Result of the Past which was our Work.
The Future
shall bring forth an effect of which the Present is the cause.”
The Delegate
of the Superior
Trần-Quang-Vinh
*
* *
SOME WORDS
FROM THE HOLY SEE
The
newspaper “Le Khmer”(5-30-37 ) briefly
interviewed His Holiness Phạm-Công-Tắc, present Superior of Caodaism.Here is
the text of the interview:
“We shall
not undertake to revive, in these lines, the show and splendor of the
ceremonies marking the inauguration of the Caodaist temple of PhnomPenh
We only aim
at examining with our readers, with all impartiality, the declaration that His
Holiness Phạm-Công-Tắc, Supreme Chief of the Caodaist Religion, so kindly gave
us.
We were
profoundly moved and touched at the welcome we received from this man, by his
modesty and by his great simplicity!Our conversation was cordial, friendly, we
might say fraternal, for at no time did His Holiness Phạm-Công-Tắc try to
pontificate, nor give proof of the least intolerance”.
He is a very
enlightened man.His religious conceptions are no doubt somewhat different from
ours, but the ideal pursued is so beautiful, that we could only bow before his
sincere faith, reminding ourselves of what is sung in all the Christmas song:
“Glory to
God in the highest.And on earth peace, good will toward men!”
We shall add
that after having seen and heard, we esteem that the Caodaists are truly men of
good will.
To a
question we asked him on the subject of the doctrine exposed in the pamphlet
graciously handed to all visitors, expressed thus:
“Without
being polytheist in fact, it is so in principle, for besides the official
adoration of the Supreme God, it allows its believers the free veneration of
other gods who have conquered their hearts”.
In effect,
we remarked to His Holiness Phạm-Công-Tắc that in all the revelations made to
men on the subject of the Divinity, it was an acknowledged fact, even to the
occultists, that there was only one God, in three persons, called by the
appellation of “Divine Triad”.
That’s
right, replied His Holiness Phạm-Công-Tắc, but for us, God is:
“The
Incommensurable, the Eternal, the Most High, the Absolute.He has no name”.
In our
religion, the word “gods” that has shocked you, has not the heathen meaning you
lend it, it simply designates spirits completely detached from matter and
approaching the Most High as near as possible.
They are, in
a way, saints.
The names of
our Eternal are given him by every people and under different forms.
These
different names separate humanity instead of uniting them, that is why we don’t
call him God, but the Most High, the Absolute, the Eternal.
To another
question concerning Christ, the answer was also categorical:
“We don’t
seek to destroy Christ’s doctrine, we come, on the contrary, to strengthen it,
for it is impossible to deny the existence of Christ.Our efforts aim at
preparing, by spirituality, the regeneration of humanity, which seems to have
forgotten all the maxims of Christ, which if they had been followed, should
have kept peace in the world.
Caodaism is
the bridge cast over the deep chasm (that seemed impassable) separating Christ
from Buddha, who was his Precursor, the harmony of whose doctrines, completing
one another, is necessary to the union of the Occidental and Asiatic peoples,
that fraternity may reign between them.”
We could
only bow before so wise a saying, which, furthermore, corresponds to that of
Christ.
“I am not
come to destroy the Law, or the Prophets.I am not come to destroy but to
fulfill.”
It is
moreover strange to find that in recent years, in the whole world the number of
men who take an interest in the Holy Scriptures, increases steadily.This need
of belief is typical and is for us the tangible proof that the time foretold by
Daniel and Saint John, when Christ is going to return to the earth to give to
each his due, is near.
So, we can
only rejoice in the work undertaken by Caodaism, that of bringing back to
Christ, by a necessary transition, the lost sheep of the Far-East, in order
that,according to Saint John:
“One
shepherd and one flock”
Le Populaire
d’Indochine (11-27-36 ) also had
an interview with the Superior of Caodaism under circumstances as follows:
“A crowd
estimated at some twenty thousand persons occupies the alleys, the gardens and
the “woods” of Tây-Ninh since yesterday.
They have
come from all parts of Cochinchina, some by boat, others by cart.They camp in
the open air, men and women, seated on mats, near the big oxen that have
brought them here.
Tây-Ninh is
in holiday.Tây-Ninh is celebrating the end of mourning for the late Pope
Lê-Văn-Trung.
On the
square of “Universal Fraternity” which is illuminated by the garish light of a
sweltering sun, a big altar has been erected to the memory of the former Chief
of Caodaism.
On this
altar is stretched an immense cloth representing Mr.Lê-Văn-Trung with his
sacerdotal trappings.
From both
sides of the gigantic esplanade which is the place of “Fraternity” are lined
up, province by province, the delegations from the interior with their chiefs,
banners, and oriflammes.A new rule established only since Mr.Lê-Văn-Trung’s
death reduced the period of mourning to twenty months instead of twenty four.
But, for
Mr.Lê-Văn-Trung, the old rule was maintained.
While
awaiting the great night festival, we went to pay a visit to Mr.Lê-Văn-Trung’s
successor, Mr.Phạm-Công-Tắc in his small villa, at the very end of the alley
“Thượng-Trung-Nhựt”.
Mr.
Phạm-Công-Tắc welcomed us with the delicate courtesy for which he is well
known.
He
gracefully answered all our questions:
“Have you
come into communication with Mr.Lê-Văn-Trung’s spirit?
- Yes, many
times.
- By
yourself or through a medium?
- Through a
medium, though I am a medium myself, and could make direct contact with the
later Pope’s spirit.
- What
recommendation did he make?
- To do our
best to open our religion to all faiths, all beliefs, in broad spirit of
tolerance, to destroy the materialist error wherever we shall meet it.
- Tell us of
the work of propaganda of Caodaism abroad.
- It is not
an easy work, for it is not proper to wound the susceptibilities of the nations
to which we come.
- For our
propaganda in China
- How many
Caodaist seminaries are there?
- Two: one
at Tây-Ninh, the other at PhnomPenh.The government has suggested that we
discontinue them.But that is not possible, for we must form true priests.
- Have you
any Frenchmen in your religion?
- Oh
yes.Many Frenchmen are beginning to learn our religion by correspondence.
In France,
Mrs. Felicien Challaye bears the executive powers with the title “Giáo-Sư”
(that is, bishop) while Mr.Gabriel Gobron carries the legislative powers with
the title of “Tiếp-Dẫn Đạo-Nhơn” (i.e. Instructor).
-What is the
actual number of followers of Caodaism?
-At one
time, the schism of Bến-Tre did our religion an injury which saw numerous
faithful turn away from it.But now, we have reached nine tenths of the number
of followers we had at the moment of the greatest extension of Caodaism.The
figure is more than one million. In Tonkin , we have
between 6 and 7,000 faithful.
With these
words, we take leave of Mr.Phạm-Công-Tắc, because many other callers wish to
talk with the Pope.
From 7 o’clock in the evening on, the gardens of Tây-Ninh are
illuminated by thousands of Chinese lanterns, while paper images representing
Genii are illuminated by soft lights.
A spotless
moon gives this ceremony a somewhat unreal character.
Ten thousand
of the faithful already occupy the spots reserved to them in the parade of the
great procession.
And one
cannot deny that a certain mysticism emanates from that quiet moon-white train,
from that endless parade under big trees that not the least breeze stirs nor
the least cry disturbs.
Caodaism,
among its other adversaries, has also met certain spiritualists, in spite of
its origin of spiritualistic practises (at least, in the qualified
Sacerdocy).It seems that spiritism is a new wine that bursts old bottles: a
mass of followers having understood nothing of the explosion of spiritism in
our ultramodern world, have squabbled and disputed with one another to know
whether it is a philosophy, a science, a religion, without knowing (or without
wishing to know) that it is all these at the same time and does not bear that
artificial compartmentalizing of pedants and illiterates.
We then have
religious spiritualistic countries (Great
Britain Brazil France Italy Cuba Argentina England France Liege , etc.)
Scientific
spiritualists, in general, are hostile to Caodaism, which they reproach for its
ceremonies, rites, Sacerdocy, “catechisms”, and at the slightest provocation,
those good apostles would excommunicate it without a trial!I know what I say in
writing these painful observations.
They would
have an Asia more Voltarian than
Voltaire!Such ignorance is not encouraging...
Mr.Phạm-Công-Tắc,
Superior of Caodaism, wrote to me, on the 25th of March 1935, from the Holy See
at Tây-Ninh (Cochinchina), a letter that I publish, not for the flattering
appreciations it contains about me (perhaps, you will believe me if I confess
this:I have not yet come to work impersonally, anonymously, as every advanced
Initiate ought to work for social service, but I have come to an absolute
indifference before praise and blame expressed about my work and me), but for
certain teachings, for certain precisions which it contains:
“My dear
Brother,
Our Brother,
Mr. Vinh, has shared with me all your letters as well as your articles
appearing in various reviews.
Allow me to
thank you with all my heart for busying yourself with the new Doctrine with
such a noble self-sacrifice our Divine Master holds you in great consideration,
and we pray that He may give you better health to be able to continue without
interruption the work you have so well undertaken,This very evening, I am going
to conduct divine service and present to that end a petition to our Divine
Master.Do believe that I have been very sorry to hear that you are suffering
and that, from time to time, illness confine you to your bed.You must be well
to work.Man has but few years to live on this earth of trials, and time is precious
to him, very precious, when he knows how to use it.
Humanity
lives in suffering.It is our duty to seek, by all means, if not to end those
sufferings, at least to relieve them.So long as we draw a breath of life, let
us work, always work for the regeneration of man, his perfection, the
fraternization of races, the universal peace, that so much promised (and so
little realized) peace.
Thanks to
your unwearying activity that you have made known the new Doctrine in numerous
spots of various countries.I beg you to persevere in your task, for I am firmly
convinced that one day soon, your efforts shall be crowned with success.
I am sure
that our Divine Master and numerous spirits watch over you and inspire you
marvelously.
Always keep
in close and regular relations with spiritualistic circles and help their
members understand that, by the Divine Will, we Cochinchinese, have but a
little mission that limits itself to the creation of a Sacerdocy to whom we
inculcate a Faith, a great Faith in God, and it needs the gathering of all
spiritualistic messengers of the whole world to prepare the New Gospel capable
of renovating the World in the way of Truth; in order that man may walk no more
in darkness and that he may know where he comes from, what he is doing in the
present life, and what he will become after death.
You are very
specially named for that great task.God made you polyglot for the purpose.You
have that great advantage over all of us here, who, besides our mother tongue,
speak and write French but imperfectly.
I know that
Spiritualists have among them immutable principles; they do not want religion,
nor cumbersome rites, it will be very difficult to make them admit our ideas
and accept our new Faith.But I have confidence the God and the spirits will
help you in this difficult task, and when the time comes, their Great Master
Allan Kardec, will manifest himself to bring them back toward us.The Spirit
Victor Hugo, under the pseudonym “Symbol”, has sent them several messages.
On the other
hand, Brother Francois of PhnomPenh has shared with me his answer to Brother
Henri Francois, of France.I fully approve of its terms ...I am pleased to
quote:“Intellectuals, scholars are generally carried to extremes:they are
either atheists or believers, sometimes to the point of intolerance, not to say
fanatism.Let us follow in the Golden Mean, as the sage Confucius recommends.
Here-inclosed
is the translation of a message our Brother Cao-Đức-Trọng (Tiếp-Đạo) and I have
obtained from Victor Hugo’s Spirit, concerning dignitaries of Hiệp-Thiên-Đài
.Please read the explanations given on this subject to Brother Henri Francois
by his namesake of Cambodia
“I think
that you have solicited by many persons as to how we shall succeed in unifying
all Religions which, by their principles, dogmas, rites, beliefs, etc. ... are
so clearly different, even opposing and contradicting one another, not to say
posing as adversaries.
“We might
answer by these few sentences which, in my opinion, explain the question quite
clearly in spite of being somewhat laconic.
“Let us
consider Religions as departments of a University”.
“To be
admitted into one of these departments, a student must first have his B. A., a
key giving him access to the University of his choice.
“To have his
diploma, a student must pass through the primary and elementary classes and so
on, where he must acquire a sufficient range of diverse, even heterogeneous
knowledge.
“To form a
University, there must be several departments.Each department has its
particular teaching, but all must be under one leadership:a president.
“Broad
acquired knowledges will always be useful to the student in the future and give
him the stamp of a learned man.In the department of his choice, he must improve
the studies of choice, but the others already acquired are not useless at
all.An engineer is versed in mathematics, a physician anatomy, a lawyer must be
schooled in the law, but each of them has to know, in addition, letter,
figures, a little of other matters, always necessary in life.
“In spite of
their particular knowledge, their professions, they cannot live outside
society.
“So, society
re-unites them after their graduation.Moreover, the engineer cannot get along
without the physician, or the physician without the engineer.
“It is the
same with religions.
“A lay man
must have acquired some principles of morals, some notions of philosophy, etc.
to be well thought of, and not be expelled from Society.He thus prepares
himself for entry into a religion to his taste.
“Religions
are like University departments: superficially their dogmas, beliefs, etc. ...
seem to be out of harmony with one another, they often are in opposition.They
must be so, for each one has a taste, a tendency, a desire, an instruction, and
an education completely different of that of his neighbor.
“Religions
were differently created because of the stage of civilization of peoples, the
degree of evolution, the atmosphere, place of their birth, their manners and
customs, etc.But above all these things, seeming so diverse, there is the
Creator, God, i.e. the Universal Conscience who unites all men in spite of the
diverse colors of their skin, their degree of civilization, etc....
“It belongs
to Caodaists to place themselves at the service of the “Great Faith in God” for
that “Union”.It will put an end to the terrible “nightmare”, fratricidal world
war, by which men are obsessed and which is even now being prepared so actively
in Europe .”
*
* *
CONCLUSION
In the
Service of Caodaism
I have given
much of my life to Caodaism.I have shared its pain, its sorrows, and its
discouragements, at tragic times when doctors of philosophy and sons of hate
were bullying it and persecuting it in hundreds of cynic or hypocritical ways.I
have lived its joys, its hopes, its triumph, at happy moments when knights of
the spirit and men of good will were granting it a truce or recognizing its
tight to more justice.
In spite of
precarious health, I have made these sufferings my own; they were sometimes
added to my almost daily worries.To the trial of Caodaism were added, in a
painful fraternity, my own karmic reparations.After overwhelming hopeless days,
a ray of light has from time to time pierced the cloud, and the sun has swept
the Ardennes fog.It was my health that, once more, recovered for a time; it was
some newspaper or letter which, by air or sea mail, brought from Indochina
joyous news which made me exult.
For 13
years, I have thus lived the life of my brethren of Vietnam
I have
regretted a thousand times having no more spiritual power, useful relations,
talent and lucidity, in order to help them better in their constructive efforts
as well as in their silent distresses.I would do much for them, and I feel, in
all humility, that I have done very little!Forgive me, my good my kind
Vietnamese brethren, for having been so little the Instructor in France that
you solemnly named, for having been only the humble follower you familiarly
call:
“Brother
Gago”
Rethel, 1937
- 1938 - Nancy
*
* *
APPENDIX
About
Mr.Chiêu, the first Caodaist, la Revue Caodaiste No. 22, March 1933), on the
occasion of his disincarnation, brings us some details.
I - His
childhood
The Phủ
Ngô-Văn-Chiêu was born on the 28th of
February 1878 at Bình-Tây (Chợ-Lớn) in a modest house situated
behind the pagoda dedicated to Quan-Đế, the Chinese Turenne.
At birth, he
refused his mother’s breast, and had to be given, instead of natural milk, rice
soup.
His parents,
who were very poor, later came to live at Mỹ-Tho, and commended him to the care
of his aunt, who sent him to school.Endowed with a quick intelligence, he soon
was conspicuous and, when at twelve, he presented himself to the Administrator
of the province of Mỹ-Tho to solicit a scholarship; it was granted.Admitted as
a scholarship-boarding student, first at primary school, then at the college of
Mỹ-Tho, he worked earnestly and passed with success his competition for a
government position.At that time, this envied position was the crowning touch
to a French-Vietnamese secondary education.Aged 21 years, the young man
contented himself with it, for want of being able to carry his study further,
and in order to help his parents.
II. His life
as an official and his religious vocation.
The new
official was appointed to the Immigration Service at Saigon.He spent three
years there, from 1899 to 1902.Having a natural tendency for religious things,
he liked to tell the stories of saints and adventures of the immortals of
antique China that he had heard narrated by Chinese comrades, when he was at his
aunt’s, who was married to a Chinese.One day, one of his friends surprised him
relating a tale of saints to some little Chinese pupils at Cho-Lon, to whom he
gave private lessons every evening.He had a great respect for Genii and
Saints.At home, he had erected an altar in honor of Quan-Thánh Đế-Quân.He often
recited the “Minh-Thánh-Kinh”, a book of prayers whose author was a spirit of
that great general, a man of high virtue, who fasted two days per month.
In 1902,
during a spiritualistic seance that took place at Thủ-Dầu-Một, where he was
present, a superior Spirit was manifested and, after having revealed to him his
future religious mission, advised him to practice the Đạo without delay.
Some copies
of this fine book are still to be found at: Mme Veuve G. Gobron, 9, rue de
Serre, à Nancy
Extract from
the preface by Valentin Bresle, founder and director of the Mercure Universel,
12, rue Fromentin, Paris (9ème)
Valentin
Bresle has since greatly developed these esoteric theories in Thesaurus Magiae
and in Thesaurus Sapentiae.
The British
National Spiritist Association was founded in 1873, partly through the
initiative of Rev. Stainton Moses who formed eleven years later the
Spiritualist Alliance of London, today the most powerful in England.(page 35,
Rene Sudre, Introduction a la Metapsychique humaine, Payot Edition 1926).
Thanks to
the help of Stainton Moses and several other, Crookes succeeded in founding on February 20, 1862 the “Society for
Psychic Research” (S.PR.) “Which played a considerable role in the history of
metaphysics”.(Op. cit. Page ).
FIN
Tham Khảo.
2 -
3 - ON THE PLACE OF CAOĐÀISM, CULTURALLY AND
POLITICALLY. M. SARKISYANZ; Journal of Asian
History
4 - http://anyflip.com/uisu/gqen/basic (Book)
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