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An introduction to Caodaism II. Beliefs and Organization1

Published online by Cambridge University Press:  24 December 2009

R. B. Smith
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Extract

The religion of Cao-Dai is fundamentally, and deliberately, syncretic. Since it includes Christ and Moses (but for some reason, not Muhammad) in its pantheon, the Western student might be tempted to see it as essentially an attempt to bridge the gulf between East and West by finding a sort of middle way between Christianity and Buddhism. It is possible that some Caodaists who have acquired a thorough Western education in France but maintained their religious belief do in fact see it in those terms, but most of the Caodaist literature indicates that the real basis of the syncretism is an attempt to bring together the three religions of the Sino-Vietnamese tradition. In this attempt, Christianity has only a peripheral position, and nothing has been adopted from Christian teachings that would seriously clash with the underlying doctrinal tolerance of East Asian religions. The most important feature of Caodaist syncretism is that it brings together elements of Taoist spirit-mediumship with a concept of salvation that was originally Buddhist. If any one of the three Sino-Vietnamese religions may be said to be dominant in Caodaism it is religious Taoism; but since the Caodaists themselves frequently refer to their religion as ‘reformed Buddhism’, that is a point which must be demonstrated rather than taken for granted. I propose to analyse some of the most obvious elements of Caodaism under four headings: spirit-mediumship; the Cao-Dai and other spirits; salvation and the apocalyptic aspect; and hierarchy and organization. A concluding section will deal briefly with the possible relationship between Caodaism and certain religious sects in China.

Type
Articles
Information
Bulletin of the School of Oriental and African Studies , Volume 33 , Issue 3 , October 1970 , pp. 573 - 591
Copyright
Copyright © School of Oriental and African Studies 1970

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References

2 1 am very much indebted to conversations with Dr. Marjorie Topley and Mr. Michael Saso for several of the ideas followed up in the present article; neither of them, however, should be held responsible for any particular statement herein, save where directly acknowledged; still less for any errors.

3 The word spiritism will be used here merely because it was preferred by the French spiritists, with whom th e Caodaists ha d much closer contacts (and more in common) tha n with Anglo-Saxon ‘spiritualists’.

4 cf. Kardec, Allan (L. H. D. Rivail), Oeuvres posthumes, Paris, 1912Google Scholar, which includes a bio-graphical memoir reprinted from Revue Spirite, mai 1869; and Kardec, Allan (L. H. D. Rivail), The spirits' book, translated with an introduction by Blackwell, Anna, London, 1875Google Scholar.

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59 According to a relative.