A CONCISE CAODAI
HISTORY:
THE 1926
INAUGURATION
IV. PREPARING THE 1926 INAUGURATION CEREMONY
1. Some preparations before the
Cochinchina-wide diffusion
Prior to the diffusion over Cochinchinese
provinces, in preparation for the Inauguration to be celebrated in mid-November
1926, Caodai God converted a number of personages at various séances, and
bestowed ranks upon them so that they would be qualified to hold noble
positions in the early Caodai
Church
* Nguyễn Ngọc Thơ’s and Lâm Ngọc Thanh’s conversions
In mid-July 1926, Caodai God converted
Nguyễn Ngọc Thơ and Lâm Ngọc Thanh, a Buddhist married couple.
Previously, in Cần Giuộc district (Chợ
Lớn province) on Saturday 27 February 1926, Caodai God had converted apostle
Phạm Tấn Đãi. Then, in July, God requested him to meet apostle Lê Văn Trung (Thượng
Trung Nhựt) in Saigon and they two were to
visit Nguyễn Ngọc Thơ in Tân Định (district 1).
Explaining the reason of their first
meeting, the two uninvited guests told the householder of Caodai God’s
spiritual message. The latter insisted that he would never believe in such a
tale until he himself could successfully contact Heavenly Powers. Right then,
his spouse was staying in Vũng Liêm district, Vĩnh Long province.
At his home in Tân Định, after having
kept three vegetarian days coupled with praying, Nguyễn Ngọc Thơ used a
spirit-writing pen (chấp bút) to
receive God’s message. His testing questions on his very private affairs were exactly
answered. Altogether convinced, he and his spouse willingly joined Caodai faith
on Thursday 15 July 1926.([1])
* Monk Như Nhãn’s conversion
Also known as Thích Từ Phong or Nguyễn
Văn Tường, Monk Như Nhãn was head bonze of the Giác Lâm pagoda, built in 1887,
located in Phú Lâm, district 6, Saigon .
Receiving a permit signed by the chief of
Tây Ninh province on 15 July 1925, Monk Như Nhãn had the Thiền Lâm pagoda
constructed in Gò Kén (today at 5/11 Long Trung hamlet, Long Thành Trung
village, Hòa Thành district, Tây Ninh province).
During its construction, the married
couple Thơ and Thanh were great donators, who might considerably influence Monk
Như Nhãn.
After their conversion to Caodaism, the
couple introduced the new faith to the Monk, and invited him to attend some
spirit-evoking séances.
On Monday 23 August 1926, during a séance
which might be held at the Thiền Lâm pagoda, Shakyamuni Buddha under the name
Caodai the Immortal Mahabodhisattva Mahasattva asked Monk Như Nhãn, “This place is the holy land, where I am
going to establish a holy house. Would you willingly help me?” ([2])
Thirteen days later, on Sunday 05 September
1926, at the Thiền Lâm pagoda, Monk Như Nhãn was conferred a divine title by
Caodai God.([3])
So, at the end of August 1926, Monk Như
Nhãn readily let the earliest Caodai apostles borrow the Thiền Lâm pagoda and transform
it into a holy house named Thiền Lâm (also called Gò Kén).
* Improving the Thiền Lâm holy house
With the Monk’s consent, as of the
beginning of September 1926, the earliest Caodai apostles whole-heartedly put
money and effort into the site so as to improve the holy house, inside and
outside.
Then, still surrounded with trees and
bushes, the former pagoda exposed its unpainted walls and earth floor. It also lacked
a path leading to the traffic road. The couple apostles Nguyễn Ngọc Thơ (Thái
Thơ Thanh) and Lâm Ngọc Thanh (Hương Thanh) generously used their own money to
have the trees and bushes removed, a well bored, a garden built, and flowers
planted, etc. Besides two rows of temporary dwellings for those participating
in the site’s improvement, apostles Thơ and Thanh got an over-200-metre stony
path built so that cars could run straight towards the inner gate from road 22B.
No matter how great the expenditure,
apostle Nguyễn Ngọc Thơ (Thái Thơ Thanh) only wished to finish the improvement
soon. Consequently, during a séance held at his home in Tân Định on Wednesday
22 September 1926, Caodai God advised, “I
request you to save your money. There will be more plans next year. Your
capital should be saved for other useful tasks.”([4]) Did
God’s advice imply that His pious disciple should cut costs because at the
beginning of the 1927 spring the earliest Caodai apostles would have to move
out of the Thiền Lâm pagoda?
The Thiền Lâm pagoda (30x15m) can be seen
today, about five or six kilometres from the Tây Ninh town, on the right side
of road 22B leading to Saigon. The stony drive, which was finished nearly the
end of 1926, completely dissapeared; as seen in a photograph taken around 2012,
the said driveway turned into a red dirt path.
[Plate
4: The outer gate of the Thiền Lâm pagoda
on the side of road 22B]
[Plate
5: The Thiền Lâm pagoda today]
* Preparations for the Thiền Lâm main
hall
On Friday 17 September 1926, Caodai God
instructed apostle Nguyễn Văn Kiệt to make seven thrones for the Giáo Tông (Pope), three Chưởng Pháp (Legist-Censors), and three Đầu Sư (Cardinals). The two arms of the
Giáo Tông throne were carved two dragons; of the Chưởng Pháp, two phoenixes; and of the Đầu Sư, two unicorns. The back of each throne was carved three of
the four numinous creatures (say dragon, unicorn, tortoise, and phoenix),
excluding the one already carved on either arm of the throne.
God instructed apostle Lâm Quang Bính (Thái
Bính Thanh, from Rạch Giá province) to make a Globe of the Universe (Quả Càn Khôn), 3.3 metres in diameter,
painted azure. Then, according to a French astronomy book, apostle Bính would
draw three thousand seventy-two stars, and draw the God’s Eye on Ursa Major.
God instructed apostle Nguyễn Ngọc Thơ (Thái
Thơ Thanh) to arrange the God’s Altar, where he would place the statues of the
Three-Teaching Founders (Shakyamuni, Laozi, and Confucius), the Three-Teaching
Founders’ Representatives (Li Taibai, Guanyin, and Guan Sheng), Jesus Christ,
and Jiang Taigong.
[Plate 6: The main hall of the Thiền Lâm holy house
(1926)]
* More hands given
to the preparation for the 1926 Inauguration
Before their Cochinchina-wide diffusion,
the earliest Caodai apostles held several séances in several places so as to
introduce the fledgling faith to local residents. To name a few:
- The Cầu
Kho séance: At the home of apostle Đoàn Văn Bản (Thượng Bản Thanh), in
district 1, Saigon .
- The Chợ
Lớn séance: At the home of apostle Lê Văn Trung (Thượng Trung Nhựt), on
quai Testard, Chợ Lớn city.
- The Giồng
Ông Tố séance: At the home of apostle Đỗ Văn Vàng, in Giồng Ông Tố, Thủ Đức
district, Gia Định province.
- The Hội
Phước pagoda séance: At the pagoda of apostle Nguyễn Văn Luật (Thái Luật
Thanh, former Buddhist Karma), in Long Trạch village, Cần Giuộc district, Chợ
Lớn province.
- The Lộc
Giang séance: At the Phước Long holy house, formerly a pagoda, of apostle
Trần Văn Giống (Thái Giống Thanh, former Buddhist Karma), in Chợ Đệm, Chợ Lớn
province.
- The Tân
Định séance: At the home of apostle Nguyễn Ngọc Thơ (Thái Thơ Thanh), in
Tân Định, district 1, Saigon .
- The Tân
Kim séance: At the home of apostle Nguyễn Văn Lai (Thượng Lai Thanh), in
Tân Kim village, Cần Giuộc district, Chợ Lớn province.
- The Thủ
Đức séance: At the home of apostle Ngô Văn Điều, near Thủ Đức market, Thủ
Đức district, Gia Định province, etc.
On Sunday 19 September 1926, in
preparation for the 1926 Inauguration, Caodai God told a number of apostles to
leave the above-mentioned séances for the Thiền Lâm holy house.
On Saturday 30 October 1926, in Saigon , Caodai God relocated Nguyễn Thị Hiếu (Hương Hiếu,
Mrs Cao Quỳnh Cư) and Nguyễn Thị Nhiều (Hương Nhiều, Mrs Phạm Công Tắc) to the
Thiền Lâm holy house so that they could cooperate with their spouses in Gò Kén.
Apostle Hương Hiếu contributed greatly to the decent food and lodging for a
non-stop flow of people pouring in the holy house, irrespective of day or
night. To buy vegetable and fruit, she herself went to the Tây Ninh market by
hosrse-drawn carriage. [See plate 7.]
*
His
Holiness Lý Thái Bạch (Li Taibai) started holding the Spiritual Papacy
Apostle
Ngô Văn Chiêu did not receive the Papacy on Saturday 24 April 1926. His
decision caused the vacancy of the Papal seat. On Friday 29 October 1926,
Caodai God bestowed the Spiritual Papacy upon His Holiness Lý Thái Bạch.
*
Permit
for celebrating the 1926 Inauguration
Apostle
Lê Văn Trung (Daoist Cardinal Thượng Trung Nhựt) asked the Colonial government
for permission to celebrate the 1926 Inauguration, and he got a permit dated
Sunday 07 November 1926. Then, invitation cards co-signed by Cardinal Thượng
Trung Nhựt and Monk Như Nhãn were sent to a great number of government
officials, other religions’ dignitaries, notables, and celebrities, etc.
2. Some
preparations after the Cochinchina-wide diffusion
*
Forming
four groups in charge of Ceremony, Reception, Receipt of offerings, and
Spending
On
Tuesday 16 November 1926, Caodai God formed four groups as follows:
- Ceremony: Lê Bá Trang (Ngọc Trang Thanh)
was the head; Lê Văn Nhung (Thái Nhung Thanh), the deputy; and two assistants.
In addition, there were twelve volunteer helpers.
- Reception: Nguyễn Ngọc Tương (Thượng
Tương Thanh) was the head; Nguyễn Văn Luật (Thái Luật Thanh) and Thượng Hoài
Thanh, the deputies. Besides four assistants, there were twelve volunteer
helpers.
- Receipt of offerings: Nguyễn Ngọc Thơ
(Thái Thơ Thanh), Như Nhãn, Trần Đạo Quang, and two clerks. (Money donation was
not accepted.)
- Spending: Lê Văn Lịch (Ngọc Lịch
Nguyệt), Lê Văn Hóa (Thượng Hóa Thanh), Xài, and two clerks.([5])
*
Arranging
the dignitaries’ positions
During
the same séance on Tuesday 16 November 1926, Caodai God instructed apostles in
the dignitaries’ positions in the Thiền Lâm main hall while performing the
ceremony.
There
were three divisions facing the God’s Altar: All male dignitaries queued in the
middle and on the right (the same side as the statue of Quan Thánh, say Guan
Sheng); female dignitaries dressing in white queued on the left (the same side
as the statue of Quan Âm, say Guanyin).
Male
dignitaries of three branches (Thái,
Buddhist branch, dressing in yellow; Thượng,
Daoist branch, blue; Ngọc, Confucian
branch, red) queued in the middle in the following order: three Chưởng Pháp (Legist-Censors), three Đầu Sư (Cardinals), and three Chánh Phối Sư (Principal Archbishops).
Next
to them were Phối Sư (Archbishops), Giáo Sư (Bishops), and Giáo Hữu (Priests). All dignitaries of
the same rank queued in three branches Thái,
Thượng, Ngọc.
At
the end of the main hall was the table for Hộ
Pháp (Dharma Protector). Twelve mediums queued here in three groups, facing
the God’s Altar:
In
the middle was group one, consisting of four apostles: Nguyễn Trung Hậu, Trương
Hữu Đức, Trần Duy Nghĩa, and Trương Văn Tràng. Later, blessed by God on Sunday
13 February 1927, they were respectively Bảo
Pháp (Dharma Conservator), Hiến Pháp
(Dharma Dedicator), Khai Pháp (Dharma
Developer), and Tiếp Pháp (Dharma
Receiver).
On
the right of group one was group two, consisting of four apostles: Ca Minh
Chương, Phạm Văn Tươi, Phạm Tấn Đãi, and Nguyễn Thiên(g) Kim. Later, blessed by
God on Sunday 13 February 1927, apostles Chương, Tươi, and Đãi were
respectively Bảo Đạo (Dao
Conservator), Hiến Đạo (Dao
Dedicator), and Khai Đạo (Dao
Developer).
On
the left of group one was group three, consisting of four apostles: Lê Thiện
Phuớc, Nguyễn Văn Mạnh, Huỳnh Văn Mai, and Võ Văn Nguyên. Later, blessed by God
on Sunday 13 February 1927, apostles Phước and Mạnh were respectively Bảo Thế (World Conservator), and Hiến Thế (World Dedicator).
Behind
them were Hộ Pháp Phạm Công Tắc, Thượng Phẩm Cao Quỳnh Cư (on the right of Hộ
Pháp, the same side as group two), and Thượng Sanh Cao Hoài Sang (on the left
of Hộ Pháp, the same side as group three).
Beside
apostle Cao Quỳnh Cư was apostle Mùi (or Muồi?), holding the Thượng Phẩm streamer. Beside apostle Cao
Hoài Sang was apostle Lê Thế Vĩnh, holding the Thượng Sanh streamer.
*
Caodai
God’s intructions on the eve of the Inauguration
On
Wednesday 17 November 1926, Caodai God bestowed the rank of Đầu Sư (Cardinal) upon Monk Thích Thiện
Minh, who was henceforth known as Thái Minh Tinh. Then, God continued
instructing the apostles in preparation for the Inauguration. Again, He advised
apostle Nguyễn Ngọc Thơ (Thái Thơ Thanh) to cut back expenses of improving the
Thiền Lâm holy house.
For
the reception, three of the four assistants
and twelve volunteer helpers were grouped in three teams: the first one was in
charge of the upper class as well as the French; the second, the middle class;
and the third, the common people. Apostle Nguyễn Ngọc Tương (Thượng Tương
Thanh) himself was in charge of the French government officials.
For
the spending, also instructed by God,
each expenditure item was to be approved with signatures of all the three
apostles in charge, namely Lê Văn Lịch (Ngọc Lịch Nguyệt), Lê Văn Hóa (Thượng
Hóa Thanh), and Xài.
God
reminded the apostles of even things that might be thought of as trivial ones. For instance, He advised apostle
Nguyễn Ngọc Thơ (Thái Thơ Thanh) to locate the generator at a distance far
enough so as to lessen the noise. He told apostle Trần Đạo Quang to bind the Spring and Autumn Annals with a red
ribbon, and to choose a patra (almsbowl)
made of copper, not porcelain. (In Caodai faith, the Spring and Autumn Annals,
the dust whisk, and the patra respectively symbolize the Three Teachings: Confu-cianism,
Daoism, and Buddhism.)
Nhiêu Lộc, 28 July 2015
HUỆ KHẢI
[Nguyễn Văn Hồng 1], Đạo Sử Nhựt Ký. Quyển 1 (1925-1934). Bản
thảo (1.213 trang).
