khoinhonsanh: Công lý đánh đổ cường quyền.: 5859. Counterargument Against Professor Janet Hoskins' Pairing of Đại-Đạo Tam-Kỳ Phổ-Độ with Pháp môn Chiếu Minh Tam Thanh.

Thứ Tư, 28 tháng 5, 2025

5859. Counterargument Against Professor Janet Hoskins' Pairing of Đại-Đạo Tam-Kỳ Phổ-Độ with Pháp môn Chiếu Minh Tam Thanh.

Counterargument Against Professor Janet Hoskins' Pairing of Đại-Đạo Tam-Kỳ Phổ-Độ with Pháp môn Chiếu Minh Tam Thanh.

May 15, 2025.
Dương Xuân Lương.

Preface

God has chosen Vietnamese as the official script of Đại-Đạo Tam-Kỳ Phổ-Độ, making its philosophy, laws, and teachings fundamentally rooted in this language.

To spread God’s teachings, translating them into English is necessary. I have asked Copilot and Google for assistance, ensuring that the spirit of the doctrine is preserved. Despite great care, errors are inevitable.

Translation is never perfect due to cultural differences, yet it remains an essential bridge for understanding. In all cases, please refer to the original script for clarification.

Respectfully.

Đại-Đạo Tam-Kỳ Phổ Độ (ĐĐTKPĐ), also known as Đạo Cao Đài, was established by God in 1926 with a mission lasting 700,000 years. Meanwhile, Pháp môn Cao Đài Đại Đạo Chiếu Minh Tam Thanh Vô Vi was founded in 1924 with a mission lasting 1,500 years. These two organizations operate independently of each other.

I/- Introduction.

Some studies have paired ĐĐTKPĐ with Pháp môn, categorizing ĐĐTKPĐ as Ngoại giáo công truyền (Exoteric public transmission), belonging to Public religious outreach (Phái phổ độ), while Pháp môn is classified as Nội giáo tâm truyền (Esoteric internal transmission), associated with Esoteric non-action branch (Phái Vô Vi).

Professor Janet Hoskins from the University of Southern California has also presented this perspective in two research papers.

Vietnamese: Con Người và Khả Năng Sáng Tạo Thần Học của Phạm Công Tắc (trang 06-09) "Humans and the Theological Creativity of Phạm Công Tắc (pages 06-09) (1)

English: A Posthumous Return from Exile: The Legacy of an Anticolonial Religious Leader in Today’s Vietnam (pages 225-229) (2)

Purpose of the Rebuttal:

To affirm that ĐĐTKPĐ and Pháp môn are two independent organizations. To refute the erroneous arguments presented by Professor Janet Hoskins and other materials that attempt to pair these two organizations.

This rebuttal is based on legal, doctrinal, and historical evidence verified by the Hội Thánh Cao Đài, as well as testimonies from historical witnesses, in order to uphold the accuracy of perceptions regarding ĐĐTKPĐ.

II/- Đại-Đạo Tam-Kỳ Phổ-Độ and Pháp môn Chiếu Minh Tam Thanh are two independent systems.

God observed the evolution of humanity during the era of electrical and electronic civilization and thus established ĐĐTKPĐ with the system of Thể pháp (Physical Dharma) and Bí pháp (Esoteric Dharma). Thus, it is entirely distinct from Pháp môn, which continues to follow the model of the agricultural civilization era: Ngoại giáo công truyền (Exoteric public transmission) with gradual teaching and enlightenment (Tiệm giáo, Tiệm ngộ), and Nội giáo tâm truyền (Esoteric internal transmission) with sudden teaching and enlightenment (Đốn giáo, Đốn ngộ).

1/- Differences in Origin, History, and Mission (Term).

1.1/- Đại-Đạo Tam-Kỳ Phổ-Độ (ĐĐTKPĐ).

God instructed the organization of the Lễ Khai Đạo (Initiation Ceremony) on November 18, 1926, at Chùa Gò Kén (Go Ken Pagoda), Tây Ninh. Nguyễn Hương Hiếu, a witness from the first spiritual séance, authored Đạo Sử (History of the Faith) in 1958, which was reviewed and officially published by Hội Thánh Cao Đài (Cao Dai Holy Council) in 1968. This rebuttal is based on the 1995 printed edition.

Đạo Sử, (History of the Faith) Volume 1, Page 8.

Đức Thượng Sanh Cao Hoài Sang wrote in the Lời Xác Nhận (Confirmation Statement):

Through the practice of Xây Bàn (Spirit Table), the three individuals: Cư, Tắc, and Sang; learned Đạo Lý (Spiritual Principles) and refined their knowledge until the day Đức A.Ă.Â, who is Đức Chí Tôn (God), instructed them to perform Vọng Thiên (Heavenly Invocation) at an outdoor altar, kneeling under the sky to seek the Way. This took place on the 1st day of the 11th lunar month, Ất Sửu year (December 16, 1925, Gregorian calendar.

These were the first three disciples whom Đức Chí Tôn admitted into Đại-Đạo Tam-Kỳ Phổ-Độ (Tây Ninh).

Mr. Cao Hoài Sang was one of the first three disciples when God established ĐĐTKPĐ, making him a key witness.

Page 34 states:

"The day of Vọng Thiên Cầu Đạo marked the beginning of Đại-Đạo Tam-Kỳ Phổ-Độ. The Divine Beings gradually guided the three individuals, meaning they had just entered the spiritual path." (End of excerpt).

Mission Duration

The Pháp Chánh Truyền Chú Giải (Commentary on the Sacred Constitution) (PCT CG), in its 1932 edition, confirms that the mission duration of ĐĐTKPĐ is 700,000 years (Preface “Lời Tựa”).

1.2/- Pháp môn Chiếu Minh.

The book Lịch Sử Quan Phủ Ngô Văn Chiêu (The History of Governor Ngô Văn Chiêu), 1996 edition, pages 114–115, contains information written by Mr. Ngô Văn Chiêu himself, stating:

The first year of Đại Đạo spiritual movement was 1924.

The Way of Cao Tiên, known as Thiên Hoàng (Celestial Emperor), was established in 1924 and follows a three-phase cycle lasting; 1,500 years.

Thiên Hoàng (Celestial Emperor): 1924 – 2424 (500 years)

Địa Hoàng (Terrestrial Emperor): 2424 – 2924 (500 years)

Nhơn Hoàng (Human Emperor): 2924 – 3424 (500 years)

Total cycle duration: 1,500 years.

"Do not let anyone see or know about this information…" (end excerpt).

Mr. Chieu is the witness.

ĐĐTKPĐ has a mission duration of 700,000 years, whereas Pháp môn has a mission duration of 1,500 years; a difference of 466 times. This disparity in mission duration confirms that each organization follows its own distinct path. Therefore, pairing ĐĐTKPĐ with Pháp môn is incorrect.

Note 1: Mr. Ngô Văn Chiêu was accepted by Cao Tiên in 1920 and became the first disciple of Pháp môn in 1924. God accepted three individuals: Mr. Cao Quỳnh Cư, Mr. Phạm Công Tắc, and Mr. Cao Hoài Sang; on December 16, 1925, marking the beginning of ĐĐTKPĐ in 1926.

Mr. Ngô Văn Chiêu, Mr. Cao Hoài Sang, and Ms. Nguyễn Hương Hiếu are historical witnesses. All three affirm that ĐĐTKPĐ and Pháp môn are independent of each other. Witnesses serve as solid evidence that cannot be altered or misinterpreted.

2/- Differences in Form and Content

Đại-Đạo Tam-Kỳ Phổ-Độ (ĐĐTKPĐ) consists of Thể pháp (form) and Bí pháp (content), which align with the resources and environment of the electrical and electronic civilization. Meanwhile, Pháp môn follows Ngoại giáo công truyền (Exoteric public transmission) as its form and Nội giáo tâm truyền (Esoteric internal transmission) as its content, in accordance with religious traditions from the agricultural civilization era.

2.1/- ĐĐTKPĐ has Thể pháp (external form) and Bí pháp (internal essence)

The Pháp Chánh Truyền Chú Giải (Commentary on the Sacred Constitution) (PCT CG), 1932 edition, page 64 states that Đạo Cao Đài consists of Thể pháp (external form) and Bí pháp (internal essence).

Thể pháp (External form, Physical Dharma) represents the tangible and symbolic aspects, expressed through elements such as architectural structures, urban planning, administrative organization, scriptures, and rituals. Thể pháp serves as the foundation for Bí pháp (Internal essence, Esoteric Dharma).

Bí pháp (Internal essence, Esoteric Dharma) is the personal attainment and application derived from Thể pháp (External form, Physical Dharma).

Thể pháp (External form, Physical Dharma) và Bí pháp (Internal essence, Esoteric Dharma) intertwine like yin and yang to guide humanity along the relative path of worldly affairs and spiritual transcendence, ultimately fulfilling the mission of ĐĐTKPĐ. (3)

2.2/- Pháp môn has Ngoại giáo Công truyền (Exoteric Public Teaching) and Nội giáo Tâm truyền (Esoteric Inner Teaching)

The book Lịch Sử Quan Phủ Ngô Văn Chiêu (LSQP NVC) (The History of Governor Ngô Văn Chiêu), 1996 edition states on page 140:

Like ancient religions, the teachings of Ngài include two disciplines:

The Khoa Công Truyền Tiệm Giáo (Exoteric Gradual Teaching), which guides the masses in cultivating virtue and merit.

The Khoa Tâm Truyền Đốn Giáo (Esoteric Sudden Teaching), which leads those with spiritual affinity toward transcendence.

Ngoại giáo công truyền (Exoteric Public Teaching) … Nội giáo tâm truyền… (Esoteric Inner Teaching) (Page 148). (End of excerpt).

Note 2: Pháp môn encompasses both Ngoại giáo công truyền (Exoteric Public Teaching) and Nội giáo tâm truyền (Esoteric Inner Teaching). Categorizing ĐĐTKPĐ under Ngoại giáo công truyền (Exoteric Public Teaching) creates an inherent contradiction, making it inaccurate. That is like trimming the foot to fit the shoe. (4)

3/- Differences in Spirit Writing and Mediums.

3.1/- Legal Framework of Spirit Writing in ĐĐTKPĐ.

Spirit writing in ĐĐTKPĐ is overseen by Hiệp Thiên Đài (The Heavenly Unity Platform) and takes place exclusively at Cung Đạo (Spiritual Hall) within Tòa Thánh Tây Ninh (Tay Ninh Cao Dai Holy See). The process involves 16 mediums (đồng tử) selected by God, whose names were officially announced.

Only Hội Thánh Cao Đài (Cao Dai Holy Council) has the authority to conduct spirit writing sessions and disseminate messages through Cửu Trùng Đài (The Nine-Rank Pavilion). Individuals may engage in spirit writing for personal learning but are strictly prohibited from public dissemination. (5)

3.2/- Spirit Writing in Pháp môn

In contrast, Pháp môn does not have Hiệp Thiên Đài. The mediums (đồng tử) are selected by Mr. Chiêu, but their names are not publicly announced. Additionally, all local communities have the right to conduct spirit writing sessions.

Note 3: Page 19 of Lịch Sử Quan Phủ Ngô Văn Chiêu (LSQP NVC) (The History of Governor Ngô Văn Chiêu), 1932 edition states:

"First, it should be understood that Mr. Chiêu did not share the same views as Mr. Trung, Mr. Tắc, and Mr. Cư, while Mr. Cư himself was a medium (đồng tử) who assisted in spirit writing sessions (phò loan) whenever a séance was conducted."

Due to the clear differences in spirit writing (cơ bút) and mediums (đồng tử), and the fact that Mr. Chiêu did not accept the mediums chosen by God, this proves that the two systems are independent. Therefore, pairing ĐĐTKPĐ with Pháp môn is incorrect.

4/- Following Pháp Chánh Truyền (The Sacred Constitution) and Not Following Pháp Chánh Truyền (The Sacred Constitution).

Pháp Chánh Truyền (The Sacred Constitution) is the constitution of ĐĐTKPĐ, establishing the Thánh Thể (Sacred Body) and defining the authority of Đức Chí Tôn (God) within it. Hội Thánh Cao Đài (Cao Dai Holy See) practices the faith according to Pháp Chánh Truyền, appointing religious officials through the official hierarchical system.

In contrast, Pháp môn does not recognize Pháp Chánh Truyền (The Sacred Constitution) as its constitution, modifying the Chưởng Pháp rank and adding positions beyond the original regulations.

The Chiếu Minh Đàn, Cần Thơ published LUẬT ĐẠO, Chapter Two, Discussion on Religious Ranks, page 9:

"Now, Đức Chí Tôn refers to Himself as Thầy (Master). If we appoint the rank of Giáo Sư (Professor), it may be considered disrespectful. Therefore, the ranks are designated from Chưởng Pháp to Thông Sự, including Chưởng Pháp, Pháp Sư, Chủ Đàn, Giáo Thọ, Giáo Hữu, Lễ Sanh, Chánh Phó Trị Sự, and Chánh Phó Thông Sự." (End of excerpt).

Regarding doctrine, Pháp Chánh Truyền (The Sacred Constitution) embodies Tam Giáo Quy Nguyên (Three Teachings Returning to One) and Ngũ Chi Phục Nhứt (Five Branches Unified as One); however, Pháp môn does not accept this principle.

ĐĐTKPĐ and Pháp môn are clearly distinct in terms of law and doctrine, making them two independent systems. Therefore, pairing them together is incorrect.

5/- Differences in Organization and Religious Personnel.

5.1/- Đại-Đạo Tam-Kỳ Phổ-Độ (ĐĐTKPĐ).

ĐĐTKPĐ is organized according to Pháp Chánh Truyền (The Sacred Constitution), consisting of Bát Quái Đài (Legislative Body), Cửu Trùng Đài (Executive Body), and Hiệp Thiên Đài (Judicial Body).

Regarding doctrine, ĐĐTKPĐ follows Tam Giáo Quy Nguyên (Three Teachings Returning to One) and Ngũ Chi Phục Nhứt (Five Branches Unified as One), aiming to build a society of peace, democracy, and freedom.

Regarding spirituality, it adheres to Luật Nhứt Thân Tam Thể (Law of One Body, Three Aspects).

Hành Chánh Đạo (Religious Administration): consists of five levels, ensuring that followers maintain autonomy in their faith, preventing any manipulation of their beliefs. It also safeguards independence from political power or partisan influence.

Phước Thiện (Charitable Works): Supports followers in achieving financial independence, freeing them from material constraints such as food and clothing. It enables Hội Thánh Cao Đài to be economically self-sufficient, ensuring that religious practice does not rely on begging for sustenance.

Ba Hội Lập Quyền Vạn Linh (Three Councils Establishing Universal Rights): Promotes autonomy in daily life by establishing a legal system that embodies freedom in ethics, democracy with human rights, and maintains fairness and harmony. This governance structure empowers the people, reflecting the principle that "The Will of the People is the Will of Heaven."

Religious Personnel. Must Renounce Secular Life to Serve the Religion.

The Đạo Nghị Định Thứ Năm (The Fifth Decree), (1930), Article 1 states: "All ordained Chức sắc (religious officials) must renounce secular life to serve the faith." (End of excerpt).

The Đạo Luật Mậu Dần (The Law of the Tiger) (1938), Article III, Branchion 7 states:

"If anyone still holds a secular position but wishes to enter the ranks of Chức Việc (religious officials), they must relinquish their secular authority to fully dedicate themselves to their religious responsibilities." (End of excerpt).

In summary: The organizational structure and religious personnel of ĐĐTKPĐ operate under the principle of Nhất Nguyên Đa Cực (Unified Pluralism). The diversity within the organization allows individuals and communities to contribute to societal development.

5.2/- Pháp môn.

The organizational system of Pháp môn does not include the three Đài (Bát Quái Đài, Cửu Trùng Đài, Hiệp Thiên Đài), does not follow Pháp Chánh Truyền (The Sacred Constitution), does not establish Hội Thánh (Holy Assembly), and does not have Ba Hội Lập Quyền Vạn Linh (“Chánh Trị Đạo, The Politics of Religion” “Three Councils Establishing Universal Rights”). Based on observations, its structure consists of Tổ đình (Cần Thơ), various Họ Đạo, and Đàn Chánh.

Religious Personnel: Pháp môn does not require renouncing secular life to serve the faith.

Pháp môn was founded in 1924, but Mr. Chiêu did not renounce secular life, continuing his government service until December 1931, when he served as Chief Examiner for the District Magistrate Examination in Tân An, Province. The Lịch Sử Quan Phủ Ngô Văn Chiêu (LSQP NVC) does not specify the exact date of his retirement.

On April 18, 1932, he passed away.

Logically, since the two systems have clear differences in organization and religious personnel, they must be recognized as independent entities.

ĐĐTKPĐ is structured according to Pháp Chánh Truyền (The Sacred Constitution), and its religious personnel must renounce secular life to serve the faith (phế đời hành đạo). In contrast, Pháp môn does not follow Pháp Chánh Truyền, and its religious personnel do not renounce secular life (không phế đời hành đạo).

This distinction confirms that the two organizations are independent. Pairing them together is incorrect, as it does not accurately reflect the nature of each system.

6/- ĐĐTKPĐ Worships God Differently from Pháp môn Chiếu Minh

On February 25, 1926 (Thánh-Ngôn Hiệp-Tuyển (Collected Holy Words), Volume 1, Page 10, 1972), God instructed:

Bow to Thầy (Master) a total of 12 times. Each time you lower yourself, nod 4 times, with each nod counting as one bow.

When lowering yourself the second time, continue nodding 4 times as before.

On the third lowering, also nod 4 times.

(Each time you nod, silently recite the mantra: Nam-Mô Cao-Đài Tiên-Ông Đại-Bồ-Tát Ma-Ha-Tát. There are 12 nods and 12 recitations).

The number 12 is the sacred number of God.

The book Lịch Sử Quan Phủ Ngô Văn Chiêu (LSQP NVC), 1996 edition, page 123 states:

Followers of Nho (Confucianism) must softly recite 'Nam Mô Nam Phương Giáo Chủ Cao Đài Tiên Ông Đại Bồ Tát Ma Ha Tát' ten times; the more, the better.

While reciting, they must gaze upon Thiên Nhãn (The Divine Eye). (End of excerpt).

ĐĐTKPĐ and Pháp môn differ in their worship of God, including the number of bows (lạy), the number of recitations (niệm), the specific mantra (câu niệm), and the method of recitation (cách niệm). This distinction confirms that the two organizations operate independently.

7/- Ngài Chiêu’s Cooperation and Expulsion

After January 28, 1926, ĐĐTKPĐ collaborated with Ngô Văn Chiêu.

On April 26, 1926, the first Thiên Phong (Divine Ordination) ceremony took place at Mr. Lê Văn Trung’s residence on Tổng Đốc Phương Street (Chợ Lớn). Mr. Chiêu arrived but, upon seeing the large crowd, left.

Đạo Sử (History of the Faith), Volume 1, Page 94 states: "Ngô Minh Chiêu was originally meant to receive the official Giáo Tông title, but unfortunately, on the day of the Thiên Phong ceremony, he arrived, saw the crowd, and left out of fear. As a result, he was not ordained as Giáo Tông and later lost his rank entirely." (End of excerpt).

The Lịch Sử Quan Phủ Ngô Văn Chiêu (LSQP NVC) (The History of Governor Ngô Văn Chiêu), 1932 edition, pages 19, 20, and 21 records that Mr. Chiêu was expelled.

Journalist Nam Đình Nguyễn Thế Phương, who attended the séance on April 26, 1926, later wrote a letter to Đức Hộ Pháp Phạm Công Tắc (1955), recalling details of Mr. Chiêu’s expulsion from ĐĐTKPĐ.

Before their collaboration, both sides had their own foundations. The cooperation lasted only three months and ended with Mr. Chiêu’s expulsion, proving that ĐĐTKPĐ and Mr. Chiêu were independent entities. Pairing them together is incorrect, as it does not accurately reflect historical reality.

In summary, from historical witnesses to the evidence presented across seven branchions, it has been demonstrated that ĐĐTKPĐ and Pháp môn are independent from each other.

III/- Professor Janet Hoskins Pairs ĐĐTKPĐ with Pháp môn

Professor Janet Hoskins paired ĐĐTKPĐ with Pháp môn, categorizing them into Ngoại giáo công truyền (Exoteric Public Transmission) and Nội giáo tâm truyền (Esoteric Internal Transmission).

Vietnamese article: Con Người và Khả Năng Sáng Tạo Thần Học của Phạm Công Tắc (Humans and the Theological Creativity of Phạm Công Tắc) (pages 06-09).

Page 07: Instead, he retired in Cần Thơ, where he taught other followers about the branch that later became known as *'phái vô vi' (also called nội giáo tâm truyền).” (End of excerpt).

Page 07: The proselytizing branch of Đạo Cao Đài (or ngoại giáo công truyền) took a completely opposite approach: *Tuần hành (marching ceremonies) were organized to recruit thousands of new members, establishing more accessible regulations for most followers (such as observing a vegetarian diet for ten days each month).” (End of excerpt).

English: A Posthumous Return from Exile: The Legacy of an Anticolonial Religious Leader in Today’s Vietnam (Page 225-229) (2)

Page 226: Instead, he retired to Cần Thơ, where he instructed a few other disciples in what came to be known as the “esoteric branch” (phái vô vi, also called nội giáo tâm truyền). …. (End of excerpt).

Page 226: Caodaism in its exoteric branch (phổ độ or ngoại giáo công truyền) was to go com pletely in the opposite direction: Demonstration séances were organized to recruit thou sands of new members, more relaxed rules (10 vegetarian days a month) … (End of excerpt).

There are three fundamental mistakes in the above excerpt.

1/- False to the truth

Historical witnesses and evidence confirm that ĐĐTKPĐ and Pháp môn have seven fundamental differences (as outlined in Branchion II), including:

Origins, history, and mission duration

The form and content

Spirit writing (cơ bút) and mediums (đồng tử)

Following Pháp Chánh Truyền (The Sacred Constitution) vs. not following Pháp Chánh Truyền (The Sacred Constitution)

Organizational structure and religious personnel

Worship practices for God

Ngài Chiêu’s expulsion

These fundamental differences prove the independence of the two systems.

Professor Janet Hoskins incorrectly paired ĐĐTKPĐ with Pháp môn, contradicting official evidence, which leads to misinformation.

2/- Incorrect Perspective and Contradiction in Classification Principles

Pairing ĐĐTKPĐ with Pháp môn distorts the independent nature of both systems and does not accurately reflect historical reality.

ĐĐTKPĐ mandates that religious personnel renounce secular authority to fully dedicate themselves to spiritual service, avoiding conflicts of interest. However, it has been categorized under Ngoại giáo công truyền (Exoteric Public Transmission) or Phái Phổ Độ (Proselytizing Branch).

In contrast, Pháp môn allows religious leaders to hold government positions, receive state salaries, and align with state interests, yet it has been classified under Nội giáo tâm truyền (Esoteric Internal Transmission) or Phái Vô Vi (Non-Action Branch).

This classification does not fully reflect reality, leading to contradictions in religious classification principles. This approach is akin to King Procrustes' bed; a rigid framework imposed arbitrarily, failing to align with actual circumstances.

3/- Logical Contradiction

Professor Janet Hoskins classified ĐĐTKPĐ as Ngoại giáo công truyền (Exoteric Public Transmission) and Pháp môn as Nội giáo tâm truyền (Esoteric Internal Transmission).

However, Pháp môn encompasses both Ngoại giáo công truyền (Exoteric Public Transmission) and Nội giáo tâm truyền (Esoteric Internal Transmission). Meaning the professor's classification contradicts itself.

The excerpt contains two additional inaccuracies.

Professor Janet Hoskins wrote: "Instead, he retired in Cần Thơ..." which is factually incorrect.

After declining the Giáo Tông title on April 26, 1926, Ngài Chiêu continued his government service. In December 1931, he served as Chief Examiner for the District Magistrate Examination in Tân-An, Province. On April 18, 1932, he passed away in Cần Thơ.

Professor Janet Hoskins' statement that Ngoại giáo công truyền (Exoteric Public Transmission) established easier regulations for most followers, such as observing a vegetarian diet for ten days each month, is factually incorrect.

According to Luật Đạo (Religious Law) of Chiếu Minh Đàn Cần Thơ (1932), Chapter IV, Article 4, followers must enter the branch and then practice vegetarian fasting (trai kỳ) for either six or ten days per month or adopt lifelong vegetarianism (trường trai). This regulation is similar to Tân Luật (New Law) of ĐĐTKPĐ, Article 12, issued in 1927.

4/- Consequences

Professor Janet Hoskins teaches at a university, meaning her research influences students, academics, and international conferences on Đại-Đạo Tam-Kỳ Phổ-Độ (ĐĐTKPĐ), leading to two clear consequences:

First: Misinformation in research content has caused students, scholars, and conferences to receive inaccurate information, resulting in misunderstandings about the identity of ĐĐTKPĐ.

Second: The flawed research has become a reference material, creating a "Dĩ hư truyền hư" (Falsehood perpetuates falsehood) effect, distorting academic and public perceptions of ĐĐTKPĐ’s identity.

IV/- Conclusion

Historical witnesses and evidence confirm that Đại-Đạo Tam-Kỳ Phổ-Độ (ĐĐTKPĐ) and Pháp môn Chiếu Minh are two independent organizations. ĐĐTKPĐ follows Thể pháp (Physical Law) and Bí pháp (Esoteric Law), with a mission duration of 700,000 years. Pháp môn consists of Ngoại giáo Công truyền (Exoteric Public Transmission) and Nội giáo Tâm truyền (Esoteric Internal Transmission), with a mission duration of 1,500 years.

Professor Janet Hoskins paired ĐĐTKPĐ with Pháp môn Chiếu Minh Tam Thanh, categorizing ĐĐTKPĐ as Ngoại giáo Công truyền (Exoteric Public Transmission) and Pháp môn as Nội giáo Tâm truyền (Esoteric Internal Transmission). However, she made three fundamental errors: False to the truth; Misguided perspective; Logical contradictions

Professor Janet Hoskins' argument contradicts the history and doctrine of ĐĐTKPĐ. It distorts the identity of ĐĐTKPĐ, which is a religion that integrates tradition and modernity to serve humanity in the era of science and technology, following the Law of Supply and Demand (Luật Cung-Cầu).

Cao Đài followers uphold Bi-Trí-Dũng (Compassion, Wisdom, Courage) as their foundation. Believers have the responsibility to preserve and clarify the pure identity of ĐĐTKPĐ. I and hiền muội (sister) Victoria are ready to respond, participate in discussions, and attend conferences to clarify this truth.

Dương Xuân Lương.
Email hoabinhchungsong220513@yahoo.com