CAODAISM’S PERSPECTIVE ON JOURNEYING TOGETHER FOR ENVIRONMENTAL CARE
Huệ Khải
Caodaism can well influence environmental care in several
ways.
1. Shaping the internal moral
foundation of each Caodaist
Caodaism’s
teaching provides ethical principles that shape the moral foundation of its
followers. Within the richness of its teaching, one can find numerous
principles that guide its followers towards environmental care. Initially,
these principles may seem like external commands, but as Caodaists internalise and
smoothly apply them, these principles ultimately transform into each Caodaist’s internal moral foundation.
Consequently, Caodaists develop a conscious and joyful, willing sense of
responsibility towards environmental care, no longer perceiving it as an
obligation or constraint. Then, even in the absence of external supervision,
they still willingly refrain from harming the environment. It means that humans
take care of the environment in a natural way. One of Caodai holy teachings
elucidates this natural disposition as follows: “If there is an action that is bad and against nature, no one would
dare undertake it; this is not due to fear of sin, but because it goes against
the inherent nature that humans have self-cultivated.” ([1])
For instance, by strictly adhering to the precept of
non-killing and practising veganism, particularly perpetual veganism, Caodaism’s followers voluntarily refrain from
harming animals. Caodaists also do not raise livestock or poultry for meat or
commercial purposes. Animal agriculture is amongst major contributors to
greenhouse gas emissions, deforestation, water pollution, and biodiversity
loss.([2])
Thus, observing the precept of non-killing and practising veganism contributes
significantly to environmental care.
2. Education to build awareness of
environmental care
Caodaism can make a significant contribution to educating
its followers about environmental issues and practising environmental care.
This can be achieved by skillfully incorporating environmental care themes into
religious sermons. For instance, Caodaism’s
preachers can combine environmental care with religious sermons by
quoting “Kinh Sám Hối” (Repentance Sutra,
since 1925) as follows:
- Verse 387: “Dirty
laundry should not be dumped into rivers,” which is aimed at prohibiting
water pollution.
- Verse 214: “Acts
of trapping birds with nets, poisoning fish, and deforestation [are sinful],”
which is aimed at protecting ecosystems and biodiversity.
Some Caodai Holy Assemblies (Hội Thánh) have a tradition of organising group activities for
teenagers from Caodaist families. These activities are held on Sundays at local
Caodai institutions (thánh thất,
i.e., holy houses) with teenagers grouped by age. If environmental care themes
can skillfully and intentionally be combined with youth activities, one
will provide an opportunity to guide these Caodaist teenagers in understanding
and becoming familiar with environmental care practices. For instance,
organising outdoor activities combined with tree care, drainage clearing, and
waste cleanup, etc.
Encouraging Caodai teenagers to participate in waste
cleanup activities, verses 126, 127, and 128 quoted from “Kinh Sám Hối” (Repentance Sutra)
can offer valuable guidance as follows:
Upon
the path, if pointed nails, thorns, or spikes,
Or shards of bowls or bottles
are within sight,
Swiftly pick them up, spare a
thought for those behind.([3])
3. Connecting spirituality with
nature
Caodai teaching emphasises the sacredness of nature and
the inherent spiritual connection between humans and the natural world. This
spiritual perspective holds immense value as it can foster a deep appreciation
for the environment and motivate every Caodaist to protect it as an expression
of reverence for the Creator’s
creations.
大靈光
(Macro Sacred Light). Consequently, God, humans, and all other natural
creations share a common essence that
is named “linh
quang” 靈光 (the
sacred light).
For instance, in Caodaism, the sutra titled “Đại Thừa Chơn Giáo” (The Mahayana True Teaching, since 1936) highlights that every “being” in nature (including
minerals, plants, animals, and humans) is truly a “tiểu linh quang” 小靈光
(micro sacred light) as they all emanate from God and God is the “Đại Linh Quang”
This interconnectedness is illustrated in The Mahayana True Teaching as above.
Since humans and all
other creatures share the same essence of “sacred light” (linh quang), the three verses 207, 208, 209, 210 of “Repentance
Sutra” (Kinh Sám Hối) advise Caodaists
to refrain from harming other living creatures as well as plants, which
significantly contributes to environmental care:
Varieties of birds in the sky as well as
animals, insects, and plants on the ground intrinsically possess a spark of
divinity.
Like humans, they all love
their lives.
How can we have the heart to
extinguish their species?
By recognising the intrinsic spiritual connection with
nature, Caodaists can cultivate a profound sense of responsibility towards the
environment and engage in preserving as well as maintaining the environmental
sustainability. When spirituality is connected to nature, Caodaists are
motivated to live in harmony with the natural world, practising stewardship
rather than seeking to conquer it completely.
4. Lifestyle choices
Caodaism encourages its followers to live a simple,
moderate life,([4]) and to be concerned with the well-being of others. This
lifestyle can evolve into an eco-friendly lifestyle by reducing consumption,
saving energy as well as water, and practising sustainable agriculture.([5])
5. Interfaith collaboration
Rather than working in isolation, religions should “journey together” to
increase the effectiveness of environmental care on a broader scale. Bestowed
in
One
hand cannot reach out far.
Many hands together can build
the great harmony.
Interfaith collaboration in environmental care can also
help to foster love, understanding, and mutual respect amongst religions,
paving the way for broader cooperation in areas beyond environmental care.
Thus, religious conflicts caused by misunderstandings can be gradually
resolved.
In lieu of a conclusion
Overall, religions possess robust social networks and
organisational structures. This advantage makes them well-positioned to
disseminate environmental care messages to their vast number of
followers and mobilise them to participate in initiatives for environmental
care.
Truly, religions have the significant potential to
contribute positively to environmental care by inspiring followers to recognise
their common responsibility towards the earth and to take action to preserve
and sustain its resources for future generations.
Furthermore, in many countries, religions can advocate for
government policies that support environmental care efforts at local, national,
and international levels. By speaking out on environmental issues, highly
respected religious leaders can shape public opinion and influence policy. They
can leverage their influence to champion environmental protection laws and
sustainable development initiatives.
As stated by Caodaism, such actions exemplify “not confining the Dao within churches,
temples, or pagodas”; or “bringing the Dao into life”, in
short.
Dao is the Way, especially a long journey. The theme of
today’s colloquium is “Journeying
Together for Environmental Care,” implying that religions need dialogue to
collaborate long-term on the challenging journey for the ideal of environmental
care and ecological protection of our planet. Thus, Pope Francis’s encyclical Laudato Si’ (Chapter Five, 201)
emphasises:
“The majority of people living on our planet profess to
be believers. This should spur religions to dialogue among themselves for the
sake of protecting nature (...). An open and respectful dialogue is also needed
between the various ecological movements (...). The gravity of the ecological
crisis demands that we all look to the common good, embarking on a path of
dialogue which demands patience, self-discipline and generosity (...).”
Huệ Khải
([1]) Great Immortal Lê Văn Duyệt’s message, received during an
evocation séance on Saturday midnight, 21 March 1970, at Văn Phòng Cơ Quan Phổ
Thông Giáo Lý Cao Đài Giáo Việt Nam (the Office of the Organ for Universalising
Caodai Teaching in Vietnam), located in Saigon.
([2]) “What
is Animal Agriculture & How Does It Affect Global Warming?” (https://thehumaneleague.org/article/animal-agriculture)
([4]) To encourage followers to live a simple and moderate life, the Caodaist holy message received during an evocation séance at Ngọc Minh Đài holy meditation house on 26 December 1966 quotes an ancient saying: “Eating three meals a day, and sleeping on a two-meter-long bed at night.” 日食三餐, 夜眠七尺. This quotation emphasises that the basic needs of humans (eating and sleeping) are actually very simple; therefore, we should not try to satisfy them excessively.
