Cao Dai is a Vietnamese monotheistic and syncretic religion that officially began in Southern Vietnam in 1926. It is formally known as the “Great Way of the Third Time of Redemption,” a name that reflects its mission of unifying all spiritual paths into a single faith.
Its theology, called “The Third Great Universal Religious Amnesty,” teaches that God is directly communicating with humanity in a final epoch. This transformative age is meant to provide a clear path to salvation.
The origins of Cao Dai trace back to a series of spiritual communications in late 1925. These messages inspired a group of mediums to establish the new faith. One of the earliest and most important mediums was Ngo Van Chieu, regarded as the first disciple of Caodaism. In 1920, during a séance, Chieu received a vision of the Supreme Being, or Duc Cao Dai.
He was instructed to follow a strict vegetarian diet for three years and to select a symbol for God. Chieu chose the Divine Eye, which became the central icon of the religion. It remains prominently displayed in Caodaist temples and on altars.
When Chieu declined a leadership position, the role of “Pope” was given to Le Van Trung. On October 7, 1926, Trung and 28 others signed the “Declaration of the Founding of the Cao Dai Religion.” The official inauguration took place on November 18, 1926. Planned as a three-day event, the ceremony extended for three months as the faith spread rapidly.
The religion’s theology is profoundly syncretic. It incorporates Buddhist and Hindu ideas of karma and reincarnation, Confucian ethics, and a Catholic-inspired hierarchy. Its pantheon is wide-ranging, including figures such as Victor Hugo, Sun Yat-sen, and Joan of Arc. These saints are viewed as representatives of humanity in a new divine covenant and are believed to deliver messages through séances.
At the heart of Caodaism is the worship of God the Father (Duc Cao Dai) and the Universal Mother, who embody the yin and yang forces of creation. Practice takes two main forms: exoterism and esoterism. Most adherents follow the exoteric path, which emphasizes service to humanity and global brotherhood. Exoteric followers are expected to perform at least one daily ceremony at home and attend temple services twice monthly. They also keep a vegetarian diet for six to ten days each month.
The center of this practice is the Holy See in Tay Ninh. Built under the direction of Pham Cong Tac, the temple combines Catholic verticality, Buddhist horizontality, and Islamic sphericity in its unique design.
The esoteric path is more demanding. Known as Chieu-Minh Vo Vi, it was founded by Ngo Van Chieu after he left the main movement. Followers maintain a full-time vegetarian diet and practice ascetic meditation to unite with the divine. Because they believe the temple exists within themselves, worship need not take place in a building. Many priests adopt this path, whose principal temple is located in Can Tho.
From its early years, Caodaism faced political challenges. In 1928, French colonial authorities restricted the construction of new oratories, fearing the movement’s influence. A brief period of religious freedom came in 1935. But in 1941, French troops seized the Holy See, closed its temples, and ordered followers to leave Tay Ninh within 24 hours. Despite this repression, Caodaists regrouped outside the province. By 1945, the religion had grown so strong that nearly 80% of Tay Ninh’s population followed it.
After World War II, pressure shifted to Communist forces. In 1947, the Caodaist army was formally established at the Holy See as the “Great Community for Guarding Righteousness and Humanity.” The army grew to 10,000 soldiers by 1948, fighting both French and Communist forces and regaining much of Tay Ninh.
Following the fall of Saigon in 1975, the communist government seized the Holy See again. It banned the practice of Caodaism, dismantled its leadership, and restricted ceremonies and séances unless state-approved. Even under these restrictions, the religion endured. In 1997, Caodaism was granted legal recognition, restoring open practice.
Today, Cao Dai remains a major Vietnamese religious movement with millions of followers. It has also spread worldwide, with communities in the United States, Canada, Australia, and Europe, especially among the Vietnamese diaspora.
Key Sources:
Biederman, P. W. (2006, January 7). Cao Dai fuses great faiths of the world. The Los Angeles Times.
Blagov, S. A. (2001). Caodaism: Vietnamese Traditionalism and Its Leap Into Modernity. Nova Publishers.
Jammes, J. (2010). Divination and Politics in Southern Vietnam: Roots of Caodaism. Social Compass.
Tam, D. (2000). Understanding Caodaism in 10 minutes. University of Sydney.
Werner, J. S. (1981). Peasant politics and religious sectarianism: Peasant and Priest in the Cao Dai in Viet Nam. Yale Univ Southeast Asia Studies.
Encyclopedia of Cults, Sects, and New Religious Movements 