CHAPTER FOUR

THE DEVELOPMENT OF CAODAI

Caodai sectarianism began before the was publicly inaugu• rated. In April 1926 Ngo Minh Chieu rejected the offer of the Caodai papacy, left the Pho loan mediums and the main group of Caodai disciples who were destined to become the foundational core of the religion by establishing the first Caodai holy see at Tay Ninh, and began to meet independently with a few disciples. Later, this small group (analyzed in Chapter III) became the Chieu Minh Tam Thanh , and is particularly representative of the "esoteric" school of . Since 1926, approximately fifty Caodai , organizations and groups have been formed. The character of these schismatic groups differs according to their major goals activities. In this study those Caodai groups which are primarily oriented towards religious concerns and maintain a full-scale program of activity are considered sects. The other groups, large or small, are identified by the primary nature of their activities: political, militaristic, or social. The process by which these Caodai groups and/or sects separate from an established, recognized, central organization is sectarianism. There are some organizations which are primarily religious in character but are not sects because they do not maintain a full-time and observe a program of calendrical rites. All Caodai organizations, sects or otherwise, are based upon a founda• tion of Caodai and . All the sects and most of the organizations claim to have originated as a result of seance directives. Without such an affirmation they would not have a viable basis for asking recognition and support of other Caodaists. There is considerable disagreement among Caodaist 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. This is implied in the seance message given on February 20, 1926 when Cao Dai indicated division would come but there would eventually be unification. "May nhanh roi sau cung mot nha," (Many branches, but finally, a united house• hold,) (Thanh Ngon Hiep Truyen 1964-66: 7). This is the dogmatic basis for the that the divisions within Caodaism are to be con- 84 THE DEVELOPMENT OF C~ODAI SECTARIANISM

summated by the unification of all Caodaists into one religious organi• zation. For further evidence Caodaists claim Cao Dai initially chose twelve leading disciples and from the original Tay Ninh group created twelve major sects. The problem with this claim is that there were more than twelve leading disciples and have been fewer than twelve major sects. When Ngo Minh Chieu asked for confirmation and divine approval of the initial group of Caodai disciples, the seance message named thirteen men and those who have attempted to identify the twelve divinely appointed sects have differed in their analysis. (For further see Tran Thai Chan's analysis, 1970: 234.) Other Caodaists reject the idea that Caodai sectarianism was inevi• table, and state that such division and separatism is both sinful and damning to those who participate. For example, Tay Ninh, the largest and original "mother" organization, takes this position and has declared officially that all groups breaking away from its organization have placed themselves and their followers outside the Caodai religion and in jeopardy of divine judgment (Decree No.8, Tan luat Phap Chanh Truyen 1952: 130). Between these two extreme views Caodaists take a variety of positions concerning Caodai sectarianism. All Caodai disciples consider themselves members of Caodaism whether they belong to an official group or not. The official attitude of some Caodai sects is not so magnanimous. A few groups, such as Chieu Minh and Tay Ninh, consider themselves to be exclusive and generally conduct their affairs independently of other Caodaists. Such a policy tends to pressure Caodai laity to be separatist in their relations with other Caodaists who do not belong to their group. Some Caodai groups recognize their numerical and material weakness but stoically maintain their independence. They attempt to justify their role as being divinely-ordained, one which only they can play. Thus they feel they aid in the development of the religion. For example, the Cau Kho congregation, now located on Nguyen Cu Trinh Street, Saigon, believe their role is to be a catalyst among the Caodai sects, aiding in the eventual harmonization of the religion. There is great divergence among the Caodai sects and organizations, their structure, , calendars, and scope of development. The larger sects apparently have several hundred thousand followers, whereas there have been some sects with only one temple and a few adherents. Some organizations like the Caodai Thong Nhat have sought an amalgama• tion of smaller sects, whereas the Chieu Minh Tam Thanh reject the