United
States, February 16, 2025.
Letter No. 5.
Duong Xuan Luong.
Dear Ms. Janet
Hoskin, Professor, University of Southern California.
In Letter No. 5, I
would like to contribute to clarifying one of the important initiatives of Cao
Dai Pho Do in the Professor's article; this is the main part. Then analyze some
unclear points written by others in the introduction from page 01 to part of
page 03.
One of the important initiatives.
Page 01 The
Professor writes: I, on the other hand, believe that one of the important
innovations of Cao Dai Pho Do was its proactiveness, its pioneering of new
ideas about citizenship and personal purity that merged what Bhabha calls
“colonial appropriation” with other forms of organization and an anti-colonial
agenda... (end quote)
The professor
noted the fusion of initiative; leading new ideas about citizenship; and
personal purity… so in contributing to clarifying I also respect that
fusion.
I would like to
confirm that I base on the Dai-Dao Tam-Ky Pho-Do, abbreviated as Cao Dai
Religion, to clarify.
1/- A merged block
with 3 comments.
To contribute to
clarifying, I raise the question and use the law or religious organization to
answer. All three have united, so when raising the question, it is to
understand more deeply, but that is also the limitation of language. Eastern
philosophy teaches that: because of the meaning, there are words when you
understand the meaning, please forget the words; please apply that meaning
to this case.
END OF PAGE 1
1.1/- Why is that
proactiveness present in Cao Dai?
Every organization
has infrastructure and superstructure, Cao Dai religion is also subject to that
rule. But the special thing is the legal framework on the relationship between
infrastructure and superstructure in Cao Dai religion.
Regarding the
upper level: the constitution of the Religion
is the Phap Chanh Truyen, which has determined the power of the Clergy through
the following aspects: How many ranks there are, the number of personnel of
each rank, the authority of the ranks and the administrative power of the
Religion at what level. It is strictly forbidden to increase or decrease.
Regarding
infrastructure: Phap Chanh Truyen established the
model of the Executive Board or the Young Church and allowed the Executive
Board to develop without limits.
The upper level is
the Cao Dai Church, and the lower level is the Young Church. There is one Cao
Dai Church but there are countless Young Churches; that is how the lower level
is strengthened.
Regarding the
authority of the Younger Church: Whatever authority the Cao Dai Church has, the
Younger Church has that authority, but it is limited to the assigned locality
only. That is the decentralization of authority from the Phap Chanh Truyen.
The relationship
between the superstructure and the infrastructure.
The staff of the
Cao-Dai Church are elected by local believers based on the law of the Religion.
The presiding dignitary witnesses whether the election is legal or not. The
dignitary witnesses but has no right to interfere in the election. After
witnessing, they confirm at the election. Then, the Certificate is sent to the
Cao Dai Church to issue an official document of recognition. The Church
respects the election results in the locality. The dignitary is like a boat,
the locality is like a dock. When the boat's term ends it leaves, and the dock
welcomes a new boat.
The Phap Chanh Truyen makes clear the authority of the upper level; that is, it helps the lower level to be clear about the authority of the lower level. Thus, the lower level does not violate the upper level, and the upper level cannot violate the lower level. The rights in Cao Dai religion are announced for everyone to know and practice, so they are just rights. Thanks to just rights, the infrastructure can promote initiative, creating positive energy for the Religion. God gives people the right to
END OF PAGE 2
self-determination. When people are
self-determination their ability to create and adapt is limitless.
The lower class is
always the majority compared to the upper class, so God establishes power for
the lower class, which is to establish power for humanity. Therefore, Cao Dai
is a religion of law to build human rights. The Human Rights Congress is a
valuable method to build human rights of Cao Dai.
Cao Dai worships
God (the yang) and Buddha Mother (the yin), so the religion has the power of
Yin-Yang. Talking about Yin-Yang is talking about the theory of change, so in
terms of change, God established laws for Cao Dai according to the meaning of
the hexagram Dia Thien Thai. Even in the way Cao Dai catches the Seal of Ty,
the hexagram Dia Thien Thai is also shown.
An important fact
is that God taught Caodaists to set up a Celestial Altar to worship God at
home. Every day, Caodaists live in the belief that God has come to free
Caodaists from the yoke of tyranny. God has designed enough agencies to help
Caodaists live in a peaceful, democratic, and free society, so they are willing
to do everything, sacrifice everything so that they themselves can enjoy that
blessing and preserve it for future generations.
These are the
outlines to answer the question of why Cao Dai is proactive. Professors can
refer to more information here.
https://khoinhonsanh2014.blogspot.com/2018/12/2847-phap-ai-ong-xa.html#more
1.2/- Why did Cao
Dai lead new ideas about citizenship?
The answer is
basically due to the Politics of Religion which I presented to the Professor in
Letter No. 4.
Accordingly,
people have the right to participate in writing the script, observing and
inspecting how the script is implemented. This is a right that Vietnamese
society has never granted to the people since the founding of Cao Dai (1926)
until today. But Cao Dai followers enjoy that right in religion. According to
the scientific process, Cao Dai is a human rights laboratory for Cao Dai
followers to become familiar with and practice religion building. When the
product is completed, that knowledge is introduced and practiced in society
according to the law of Supply and Demand. Within the scope of religion, the
law of Supply and Demand is expressed through the initiation ceremony, in which
the Oath must be read; then a SO CAU DAO is issued.
END OF PAGE 3
Cao Dai religion
provides a method to establish civil rights (human rights) to build a new
order, a new society. When supply and demand meet, humanity will refer to the
Cao Dai religion's constitution, refer to the religion's politics to apply to
build their homeland.
The Phat Mau Chon
Kinh teaches: Destroy the evil forms and laws to open the Great Unity
(verse 40) meaning that Cao Dai knows what to provide for society according to
the law of Supply and Demand. God comes to create products that society needs,
that is to create supply. The word STRONG means knowing oneself, overcoming
oneself. (Chapter 33 of the Tao Te Ching says: "He who conquers others is
powerful, He who conquers himself is strong.") Jesus Christ or Buddha
Shakyamuni also created a source of supply for his disciples to learn, then
spread it to society according to the law of Supply and Demand.
God promised to mankind's ancestors to teach
mankind to build peace, God established Cao Dai religion to fulfill that
promise. The formula for building peace for mankind:
Pray for peace for all people,
A rich country, strong people, and long life of peace.
(Khen Ngoi Kinh Sam Hoi, last 2 verses)
Accordingly, God
teaches that we must make the people strong (CƯỜNG) in order to build peace.
God does not teach to make the people rich, but to make the people strong. When
the people are strong, the people control the state, when the people control
the state, of course the people's material life is well resolved. Any
government that does not serve the people well will be pushed down by the
people. God does not teach the people to worry about getting rich, God teaches
to make the people strong, then wealth will certainly come. That is teaching to
solve the problem from the root, the cause, then there will be good results. Just
as God used a planchette to establish Cao Dai, God taught control from the core
(center) of the planchette, which is to announce the list of 16 disciples
chosen by God.
The philosophy of
Dan Manh (Strong People) is one of the driving forces that created a new civic
identity, and the Professor has noted it. Here we can tentatively conclude
that: the new idea of citizenship rights of Cao Dai followers originates from
the character of the QUOC-DAO (Religion is organized like a nation) established
by God. We invite the Professor to refer to more:
https://khoinhonsanh2014.blogspot.com/2020/07/3116-tuyen-tap-chon-phap-cao-ai-q1-tt-11.html#more
END OF PAGE 4
1.3/- Why does Cao
Dai require personal purity and how to maintain that purity?
God established
the three BRANCHES of Buddhism, Immortals, and Confucianism during the First
Period of Universal Salvation and the Second Period of Universal Salvation.
During the Third Period of Universal Salvation, God selected the essence of the
three BRANCHES and put them into the Great Dao of the Third Period of Universal
Salvation, so it is called Quy Nguyen Tam Giao. In Quy Nguyen Tam Giao, we use
Confucianism in the Reincarnation of the World. In Confucianism,
self-cultivation comes first. Only those who know how to cultivate themselves
can make a difference for themselves, then their families and society.
Self-cultivation in Cao Dai has 4 formulas: Diligence in study, integrity,
trustworthiness and patience.
To enter and make
achievements in religious administration, even a position of official position,
must be chosen by people. When people choose, it is based on the morality of
the individual. People will never elect an immoral person to hold religious administrative
power. When people choose morality as the foundation, it is the basis for the
religious community to maintain purity, maintain morality, and maintain
religious laws.
People who want to
make merit in Phuoc-Thien must also have the certification of the
administrative religion about their conduct and morality. Religion uses
morality as the foundation, so religious people are self-aware and
self-preserving.
Every Thanh That must
have a school, and schools everywhere use the common name DAO-DUC HOC-DUONG (ETHICS
SCHOOL). Accordingly, ethics is not a subject but the basis of all subjects,
the basis of schools. There is only one exception, Le Van Trung school, named
by Duc Ho Phap, the ruler of the visible part of Hiep Thien Dai and Cuu Trung
Dai (1946).
In the 1937 Congress of Human Power, Duc Ho Phap declared: … The political power of the Supreme Being focuses on the moral aspect as the standard, not on the use of force and oppression. If anyone has to hold that spiritual power, it means that he has enough virtue. If the Church gives power to a worthless person, that person will die in that power; because it is a spiritual power, not a material one. Those who have been elected by the Ten Thousand Spirits are even more fearful and more careful to guard their positions. From now on, no one will be able to get it by luck. Those who are not capable will have to sit in one place all their lives. Those who have both talent and virtue will be
END OF PAGE 5
lifted up by the Chung-Sanh
(All-Beings). If they lose their Dao (Way), the Chung Sanh (All-Beings) will
push them down... (end of quote).
In short: … one
of the important innovations of Cao Dai universal salvation is the initiative
in which it pioneered new ideas about citizenship and personal purity that were
combined … in short, by the law of God. The above presentation is only an
introduction to the treasure trove that God has given to humanity.
2/- Page 03 The
Professor writes: … My aim is not to resolve these debates, but to place
them in relation to anthropological and postcolonial theories of nationalism,
anti-colonial resistance, and leaders who are active in both the spiritual and
the profane realms …
Thank you
Professor, for putting Cao Dai in relation to anthropological theory but the
accompanying post-colonial theory on nationalism anti-colonial resistance, but
in my opinion it is not satisfactory. Because the Professor has noted that
Caodaism has new ideas about citizenship. I would like to clarify that this is
not a gift from colonialism, but from God. Cao Dai also has other new things to
contribute to building peace for humanity.
God teaches how to
implement the new idea of citizenship, which is to practice NHON-NGHIA (HUMANITY)
to serve humanity during the 700,000 (seven hundred thousand) year term of Cao
Dai; not to teach to fight against French colonialism. The new idea of
citizenship rights and how to implement them is part of the program of
building peace for humanity, building a new order or using justice to overthrow
tyranny (The religion is about justice, justice overthrows tyranny then it is
worthy of being Cao Dai religion.)
Socially, God
established Cao Dai to teach humanity how to build peace for humanity. God
teaches how to make the PEOPLE STRONG, to make the people strong God teaches
how to solve 3 problems: faith, material things and self-control.
The Administrative Department is to resolve problems of faith and is the agency to
enforce religious laws. It helps religious people maintain their faith and
practice the teachings of God; not be manipulated psychologically or
manipulated in faith; use peace and morality to practice NHƠN NGHIA (HUMANITY).
Phuoc Thien, to solve the problem of food, clothing, and money, is an agency to preserve living beings, organized from the central to local levels. Phuoc Thien established small-scale industrial establishments, food and technology facilities, and even companies, factories, banks... to create a living environment for believers, helping them to do business there,
END OF PAGE 6
rely on each other, and be financially independent to
live according to Cao Dai culture. Phuoc Thien created an economy and finance
to help the Cao Dai Holy See become financially independent. The Cao Dai Church
does not have to beg from believers or the world to have enough autonomy to
enforce religious laws and implement social construction plans.
The Politics of the Religion to solve the
problem of autonomy. The ancestors taught that THE WILL OF THE PEOPLE IS THE
WILL OF HEAVEN, but there was no mechanism or organization for the people to
express their will; God taught that the Three
Assemblies Establishing Power for Mankind is the mechanism and organization
to realize that vision.
Administration is like the body with internal organs, Phuoc-Thien
and Goodness are the blood source to nourish the body, and the Politics of the Religion
is like the brain to decide what work to do.
Cao-Dai religion helps the uneducated common people
become knowledgeable people, the poor to settle down, and be independent in
life. Cao-Dai religion helps the people to become rich, both materially and
spiritually, and makes the people strong to build a peaceful, democratic, and
free society. Cao-Daiism originates from God, and does not oppose any ideology.
Cao-Dai religion is a civil society organization from the central to local
levels, each religious administrative level, each Ban Tri Su (Executive Board)
is a civil society organization for the people to take care of each other.
Solving all three
problems above by practicing NHON-NGHIA (HUMANITY). Therefore, the Dai-Dao
Tam-Ky Pho-Do is an invention to build peace for humanity. That means Cao Dai
opens a new page of history in many aspects, but introducing
post-colonialism about nationalism and anti-colonial resistance is not
recognizing the true nature of Cao Dai.
Jesus taught:
“No one sews a piece of unshrunk cloth on an old garment, for the patch pulls
away from the garment and makes the tear worse. Nor does anyone pour new wine
into old wineskins otherwise the wineskins burst, the wine spills out, and the
wineskins are ruined. But new wine is poured into new wineskins, and both are
preserved” (end of quote)
The term of Cao
Dai religion lasts for 700,000 years, so it is closely linked to the future of
humanity. Therefore, I suggest that the Professor orient the accompanying
paragraph that Cao Dai religion contributes to building the future of humanity.
END OF PAGE 7
I understand and respect your purpose. No one can ask
you to resolve the differences, because it is a matter of religion and social
law.
The researcher's job is to record the truth.
The truth is that
in 1983 the Cao Dai Church was abolished, so the Professor did not have the
opportunity to contact the Cao Dai Church. All the personnel the Professor
contacted did not have the authority to represent the Cao Dai religion. Among
them, I know for sure that there were people who were not Cao Dai but presented
Cao Dai religion to the Professor. Therefore, the Professor needs to record the
real things, the things that happened in Cao Dai religion with specific
evidence. My sister Victoria and I are also Cao Dai followers, presenting the
truth about Cao Dai religion with legal documents in Cao Dai religion for the
Professor to verify.
In that context,
the researcher has the responsibility to record the truth, write the truth
correctly, and not confuse the truth. Regarding organizations: record the
correct identity of that organization. Regarding individuals: record the
correct religious organization of that individual when they provide documents
and information. Researchers recording the truth correctly helps society have
the conditions to understand correctly. Society cannot ask researchers to solve
everything.
In the study of
the three steps of Truthfulness-Goodness-Beauty, the first thing that must be
present is honesty. Just like when making the Video about the planchette, the
Professor clearly stated that this is the planchette of the Phap-Mon Chieu Minh
(Illuminating Dharma Door).
Here are some
typical IDs.
Identity of the Dai-Dao
Tam-Ky Pho-Do (6-word title)
END OF PAGE 8
Sect Identity 1997
(10-word title).
Identity of the
Ban Chinh Dao sect (13-word title).
Identity of the
Cao Dai Missionary Church (12 words)
Identity of the Phap-Mon
Chieu-Minh.
Professors can
refer to other identities at the link:
https://khoinhonsanh2014.blogspot.com/2025/02/5487-can-cuoc-mot-so-chi-phai-cao-ai.html#more
3/- Study Cao Dai
religion through ethnology.
The Professor writes on page 02: … I will
attempt to place Caodaism within the ethnographic record of new religions that
are advancing the symbols, narratives, and industries of modern nation-states
… as I understand it, the Professor has set the right course.
Why is that the
right direction?
The-Phap or (Form)
is the symbolic part through the forms of religion. Those forms include
scriptures, architecture, construction, colors, religious organizations …
END OF PAGE 9
Bi-Phap (secret
method) is the part that each person acquires (learns and practices) from The-Phap.
In The-Phap (symbol)
there are sociological encyclopedias and metaphysical mysteries. Sociological
encyclopedias are the diverse and verifiable part compared to the current
resources and environment. Metaphysical mysteries are beliefs that can only be
understood or revealed to understand and cannot be proven at present. Because
current science and technology do not provide the conditions to illuminate or
prove.
Example 1: Normally, a
bridge connecting village A with village B must have one end in village A and
the other end in village B.
According to the Phap
Chanh Truyen Chu Giai, Hiep Thien Dai is the intermediary (bridge) between Cuu
Trung Dai and Bat Quai Dai. But in the architecture of the Toa Thanh Tay Ninh,
Cuu Trung Dai is located between Bat Quai Dai and Hiep Thien Dai. Even when
worshiping, Hiep Thien Dai dignitaries stand behind Hiep Thien Dai dignitaries.
That is the religious dharma and also the issue for researchers to note the
difference. What its meaning is is the next step.
Example
2: In section 1.1
above, I invite the Professor to refer to the Dai-Dong-Xa (Symbol) right in
front of the Holy Temple. That is the model of building a new world of Cao Dai,
it is not in the scriptures. That is the The-Phap (Symbol) through
architecture. According to my research, the Cao Dai branches also do not have
the Dai-Dong-Xa symbol.
https://khoinhonsanh2014.blogspot.com/2018/12/2847-phap-ai-ong-xa.html#more
Example 3: In section 1.2, I
invite the Professor to refer to the construction project of Chau Thanh Thanh
Dia. That is the lesson that the Cao Dai Church left for posterity. It is also
not in the scriptures. That is the The-Phap (symbol) through design and
construction
https://khoinhonsanh2014.blogspot.com/2020/07/3116-tuyen-tap-chon-phap-cao-ai-q1-tt-11.html#more
The part that records, studies… the symbols, stories, and industries of modern nation-states… according to the Professor,
END OF PAGE 10
in my understanding, is the The-Phap (the symbolic
part through the forms of religion).
Page 02 The
Professor wrote: I focused on reading sermons,
copies and commentaries, … learning about Cao Dai through the sermons of Duc Ho
Phap. In my understanding, that is correct. Because that is part of the The-Phap
(symbol) recognized by the Cao Dai Church.
But the question
should also be asked: What source did Duc Ho Phap create those sermons?
I would like to
say that it is from the Thanh Ngon Hiep Tuyen, the Kinh Thien-Dao và The-Đao,
that is, the teachings of God and the Holy Ones that the Duc Ho Phap created
those sermons. I suggest that the Professor read the Duc-Ho-Phap's lectures on
sociology such as Religion and Civilization, etc. The Duc Ho Phap does exercise
some special powers of the Ho Phap, but that is not the main purpose.
The main purpose
of the Duc Ho Phap is to guide future generations to understand the law-making
method taught by God to build a peaceful, democratic, and free society.
The Cao Dai
religion has a legitimate goal, which is that we must strive to achieve
charity, justice, altruism, love for people and animals, improve people's
lives, and bring about universal unity. We have sacrificed countless amounts of
blood and bones from then until now just to achieve that goal. If we want Cao
Dai religion to have value in this world but have not yet reached that goal, it
is our work of growing rice on rocks. (April 8, 1958,
Duc Ho Phap)
I would like to
say that the Professor read the Dharma Teachings of Duc Ho Phap to learn about
Cao Dai religion, which is correct. In the process of learning the religion, I
would like to share more. Thank you and congratulate the Professor for choosing
this method to learn about Cao Dai religion and having very admirable comments.
4/- Page 01 The
Professor provided information from many people:
Cao Dai is called “the least understood of all the Vietnamese movements of
the 20th century” (Popkin 1979: 193, also see Wolf 1968, Smith 1971, Taylor
2001, Woodside 2006).
So, I would like
to ask why is Cao Dai so little understood?
4.1/- Due to
religion itself.
I would like to
point out 3 reasons.
END OF PAGE 11
In terms of
origin: God used the planchette to establish Cao Dai in 1926.
While the planchette had existed for a long time as a means of divination, God
used the planchette as a means of perceiving the world and building a new
order, a new civilization with a term of seven hundred thousand years. This is
something few people realize.
In terms of
organization: at the time of 1926, the concept
of civil society in Vietnam was almost non-existent. Meanwhile, in terms of
legal status, Cao Dai is a civil society organization with a very transparent
organization from top to bottom and with three separate powers. It is so new
that many people do not recognize it. It is like the story of the elephant in
letter number 3 I discussed with the Professor about the Eighth Decree.
Regarding the
purpose: Due to the terror from French colonialism, the Cao
Dai Church cannot fully state:
On April 29, 1958,
Duc Ho Phap wrote: Cao Dai religion
arose amidst the hostility of the world about justice and about religion.
Through saying that Cao Dai religion is a religion that appeared entirely from
the spirit of the Vietnamese race. …
I know that too,
but I dare not say it clearly. Only the order of the God (Great Compassionate
Father) is declared for the whole world to know. So, we cannot hide it. We must
understand ourselves: When faced with an enemy who has enough power and
influence to harm us, and dares to beat their chest and call themselves their
enemy... then they are right to seek to harm us so why complain and blame?
Although I knew
that, I proposed the theory: QUI TAM GIAO (RETURN TO THE THREE RELIGIONS), HIEP
NGU CHI (UNIFY THE FIVE BRANCHES) to ease the situation. But it was not enough
to justify it. And because of that, I had enough faith to endure hardship to
fight and overcome obstacles.
https://khoinhonsanh2014.blogspot.com/2019/11/2950-nguyen-do-nao-co-chi-phai.html#more
4.2/- Due to
external factors.
In my opinion, the
main reason is the French government's viewpoint. The French government
understands Cao Dai as an organization or movement established to fight against
the French and provide that information to society. Therefore, researchers are
influenced by the French government's viewpoint, so many people do not
understand Cao Dai correctly.
END OF PAGE 12
Second, there are those
who are not responsible for the religion who create their own writings, publish
them themselves, but pretend to write the name of Dai-Dao Tam-Ky Pho-Do on the
cover of the book, causing many people in society to misunderstand that it is the
scriptures of the Cao Dai Church. To be clear, these are those who violate the
Constitutional Program of the Cao Dai Holy See issued in 1928.
Article 22: - It is strictly
forbidden in the Religion for anyone to use the name of the Dai-Dao tam-Ky
Pho-Do and use HEAVEN'S GRACE and HEAVEN'S EYES to write on the covers of
Buddhist scriptures, proclamations, etc... or to print Holy Images and Buddhist
scriptures (for sale or free distribution) if those Buddhist scriptures and
Holy Images are not first submitted to the censorship board for review and have
their censorship seal stamped.
Article 24: - From the date
of promulgation of the "Constitutional Program", only the "Cuu
Trung Dai" Church has the right to print Buddhist scriptures and statues
under the name "Dai Dao Tam Ky Pho Do".
5/- Blurred areas
created by others.
When discussing
Cao Dai Religion, I find that when using a law or a teaching in the Thanh Ngon
Hiep Tuyen as a basis for answering, the answer is clear and decisive.
For example, the
Eighth Decree, when considered in the end, is a corollary of the Oath: … From
now on, we know ONE Cao-Dai Ngoc-De Religion … Therefore, having accepted
the Oath, of course the Eighth Decree is correct.
Or the question
about the Duc Ho Phap holds the power to manage the visible part of Hiep Thien
Dai and Cuu Trung Dai is based on the teachings of God on the Right Politics of
the Religion, so based on that, the answer will be clear.
But there are
issues that cannot be clarified because of the way the question is posed. For
example, historian Ralph Smith famously described Tac as the “most
prominent, but not necessarily the most important” Cao Dai leader (1971)
(page 02).
Why can't it be
clarified?
First: The God intended to appoint Mr. Ngo Van Chieu as the Giao Tong (the highest rank), but Mr. Chieu did not accept and withdrew to practice according to the Phap Môn Chieu Minh.
END OF PAGE 13
God still taught to carry out all things, not because of Mr. Chieu that God did
not establish Cao Dai religion. So, is Mr. Chieu important or not important?
Second: The Duc Ho Phap teaches
in Holy Order 257: … According to the true law of the Religion, the Holy
Body of the Supreme Being, from the Believer to the Giao Tong and the Ho Phap,
are one with each other… In the Holy Body of the Supreme Being, everything
is useful, and usefulness is important.
Third: In the Internal
Law of the Hoi Nhon Sanh (Humanity Association) and the Hoi Hoi Thanh (Church
Association), it is stipulated that if the Nghi Truong (President) is absent at
the meeting time, the Pho Nghi Truong (Vice President) will immediately take
his place; the replacement will be carried out according to the replacement
rules, regardless of the number of people present, and will be fully valid.
This shows that
there is no basis to determine who is the most important person in Cao Dai.
Historian Ralph Smith has the right to ask the question Who is the most
important person in Cao Dai. But I understand that historian Ralph Smith raises
a question that no one can answer satisfactorily.
Page 03: Or A
Cao Dai historian argues that Mr. Tac “wanted to be a religious advisor to
Emperor Bao Dai on par with Richelieu’s position to King Louis XIV” (Do Van
Ly 2005).
Mr. Do Van Ly is a
man with many degrees in society, a politician who served as an ambassador for
the Ngo Dinh Diem government and is also the Dao-Truong of the Co Quan Pho
Thong Giao Ly 171B, Cong Quynh, Saigon. Mr. Do Van Ly wrote that Duc Ho Phap
WANTED, meaning that Duc Ho Phap had not yet achieved the position of Advisor
to the Head of State Bao Dai, so he WANTED. So, what is the truth?
In 1954, the Cao
Dai Army had tens of thousands of soldiers, and Duc Ho Phap was Thuong Ton Quan
The. Head of State Bao Dai invited Duc Ho Phap as Supreme Advisor to Paris from
May 20, 1954 to provide advice for the Geneve Conference on Vietnam.
On May 21, 1954
(5:30 p.m.), Duc Ho-Phap held a press conference at the Hotel George V. The
press representative interviewed Duc Ho-Phap about his political line. Duc Ho
Phap replied, "I came to France as the Supreme Advisor to the Chief of
State Bao Dai. I will meet with the Chief of State Bao Dai and will only ask
for his opinion." The answer to the press was made public to society.
END OF PAGE 14
June 1954. Head of
State Bao Dai invited Mr. Ngo Dinh Diem to Thorenc Castle (Cannes) and
appointed Mr. Ngo Dinh Diem as Prime Minister. Duc Ho Phap was Advisor to Head
of State Bao Dai so he was present and recorded Mr. Ngo Dinh Diem's oath.
.. Because Ngo
Dinh Diem had a three-way meeting in Paris with the Head of State Bao Dai and
Ho Phap. Ngo Dinh Diem swore before the altar of the Fatherland: "I
will not betray the Fatherland and the Vietnamese race. If I break this oath, I
will die before the gun of the nation and my soul will be punished by God's
divine law." Therefore, Emperor Bao Dai assigned Ngo Dinh Diem to be
Prime Minister to unify the military forces of the parties to avoid the
massacre of lives and to eliminate the division of the territory....
(February 5, 1956).
The truth is that
Duc Ho Phap was already the Supreme Advisor to the Head of State Bao Dai; but
historian Do Van Ly wrote that Duc Ho Phap WANTED to be an Advisor, which is
what Mr. Ly wrote wrongly. The professor can verify this.
But the problem is
that Mr. Do Van Ly wrote next: "like the position of Richelieu towards
King Louis XIV"; therefore, I cannot compare Duc Ho Phap Pham Cong Tac
with the position of Richelieu towards King Louis XIV to clarify. This unclear
point was created by historian Do Van Ly.
Thank you very
much, Professor, for recognizing the important initiatives of Cao Dai.
Best Regards.
Dương Xuân Lương.
Email: hoabinhchungsong220513@yahoo.com
