CHAPTER ONE

THE HISTORICAL ROOTS OF

To help the reader have an understanding of the fundamentals of the I present an abbreviated introduction to Caodaism. This includes a description of certain aspects of the religion as these appear important to adherents of the Tay Ninh church, the "mother" organiza• tion of Caodaism. In particular, this involves the nature of the two major , Cao Dai, and the Mother , the role of a devout Caodaist, and the ecclesiastical structure of the Caodai priesthood. Then, consideration is given to some historical and cultural factors that contributed to produce the milieu in which Caodaism emerged in the early twentieth century.

SoME BASIC ASPECTS OF CAODAI DOCTRINE The Spirit World The term "Cao Dai" literally means "high tower or palace." When using "Caodaism," I refer to the religion itself; "Caodai" means the disciples of the religion; "Cao Dai" is the term used by Caodai adepts to refer to . It was part of the terminology used by spirit" AAA" (In Vietnamese these letters are the first three letters of the alphabet and are distinguished by diacritical marks) when he identified himself on Christmas eve, 1925, to the Pho Loan, the first group of Caodai mediums, as Ngoc Hoang Thuong De viet Cao Dai Giao Dao Nam Phuong (Jade Emperor, alias Cao Dai, religious master of the Southern Quarter). The most commonly used title for the Cao Dai in official Caodai terminology is Cao Dai Tien Ong Dai Bo Tat Ma Ha Tat (High palace, immortal, his honor the eldest Boddhisattva, the venerable saint). The Caodai believe that God has no name. The use of the word God is a divisive element among humanity. This is why they prefer such terms as "the most high" and ",the absolute," and it explains why they use the term Cao Dai (Gobron 1950: 172). One of the most prolific Caodai writers, Phan Truong Manh, the director of the short-lived Caodai Studies Institute, attempted to relate the use of the term Cao Dai to other . He tried to show that prophetic scriptures in , Buddhism, Taoism and Con- 8 THE HISTORICAL ROOTS OF CAODAISM fucianism were fulfilled in the final of God through the appearance of Caodaism. He showed that certain sources such as the Buddhist work Van-Phap Qui-Tong, the Thanh-Kinh Linh-Sam (China) and the Chinese protestant of the British and Foreign Bible Society made use of this term (1950: 43ff). There is divergent opinion among the Caodai concerning the essen• tial nature and attributes of the Creator. This is caused in part by their acceptance of the ancient Chinese supposition of the Yin and Yang duality as the two essential elements in the formation and harmonious balance of the universe. There are two important deities, Dieu Tri Kim Mau or Duc Phat Mau (the ) and Cao Dai (God). Originally there was only a cosmic principle in the universe. From this principle came ,these two deities, male and female. There is debate among Caodaists as to which of these was the primary source of crea• tion. Most believe it was the male principle, Cao Dai. One Caodaist explained in this manner,

The universe in the beginning was black space .... In the infinite there is a principle that is very mysterious and wonderful.. .. The am and duong (Yin and Yang) gradually crystallized together becoming a source of beautiful light. Then came the time when the holy light was established, revealing brightly in space. This is called the Thai-Cue. This was the throne of the eternal God. God had no name but used Cao Dai to reveal Himself as the Saviour of the universe. The negative and positive principles of the universe constitute the basic components of the Eternal Nature who has used them to create the universe (Research notes, Spring 1971).

Cao Dai is believed to be the heart of the universe, the common Father of all human beings. Since He is a spirit, men who are spirits wrapped in the frame of material bodies, can communicate with Him. On the other hand, some recognize the Mother Goddess as the mother of the universe. At the Tay Ninh holy see there is a special temple dedicated to her. Daily ceremonies are conducted there, mostly by female dignitaries. The Tay Ninh Caodaists recommend that all of their local congregations build a separate smaller building in which the faithful may worship the Holy Mother, Duc Phat Mau. Some of the more philo• sophical Caodaists, for example, members of the Co Quan Pho Thong Giao Ly, are explicit in their that since Phat Mau is the Mother of the Universe, she is responsible for giving birth to all life. This difference of opinion concerning the roles and status of the two prin• cipal deities is not a cause for division and acrimony among Caodaists.