Filial piety in Confucianism and Caodaism

Keywords: Filial piety; Confucianism; Caodaism; Humanity and Heaven; The three religions share a common origin; Great filial piety; Self-cultivation.

Introduction

Filial piety is a precious and beautiful tradition of our nation; this value and spirit have been preserved, protected and promoted through generations, becoming immutable and eternal. Similarly, Caodaism, an local religion originating in Vietnam, with its ideology of “the unity of the five branches and the common origin of the three religions” and its humanistic philosophy, also carries within it that profound humanistic value. Filial piety in Caodaism is also very close to filial piety in folk traditions and national ethics, as an expression of gratitude from children and grandchildren to their parents, grandparents, ancestors, the nation, fellow citizens and all of humanity and living beings.

1. Filial piety in Confucianism

Eastern people have traditionally valued moral values, considering ethical standards as a measure of a person’s character. Behavior within the family, as well as in society is governed by moral principles. In this context, family relationships are particularly emphasized because they are the origin and foundation for other relationships. In family relationships, filial piety plays an extremely important role. It is not simply the moral behavior of children towards their parents, but more broadly, filial piety encompasses the relationships between generations within the family and lineage, the recognition and remembrance of descendants for their grandparents and ancestors and the respect of later generations for earlier generations.

Filial piety originates from gratitude, a way of expressing and repaying the immeasurable debt of gratitude we owe to our parents, who gave us life and supported us from our very first steps. Filial piety is about repaying one’s parents’ kindness, but it doesn’t just mean ensuring they have enough to eat, wear and live in a big house, caring for parents is not just about material things; it also means caring for their spirits, ensuring they don’t have to worry or be troubled. Confucius taught: “While parents are alive, do not travel far; if you travel far, you must have a fixed destination”[4]. This was both to relieve their parents’ worries and to provide a way for them to inform their children if anything happened to them.

Filial piety must be practiced regularly, manifested in the simplest activities of daily life. “It’s difficult!” “When there is trouble, the disciple serves him diligently; when there is wine, the master prepares it. Was this once considered filial piety?” It means: “It’s so difficult to maintain a cheerful expression!” When there is work to be done, children wholeheartedly serve, offering food and wine to their fathers and elders first. Everyone does this, how can it be considered filial piety?”[4]. One can provide for their parents' food and shelter, but more importantly, they must maintain a respectful attitude, always with a cheerful expression, and not shy away from difficulties. That is what truly defines a filial child.

Filial piety is built upon the foundation of “sincerity” and manifested in “respect”. Filial piety lies in sincerity and respect, because: “The true filial piety is the ability to nurture. Even dogs and horses can be cared for. If one is disrespectful, how can one part with them?” This means, “Nowadays, those who claim to be filial all say that they have been able to support their parents. Even dogs and horses can be raised. There is no respect for anything to distinguish them from each other” [4]. Similarly, when parents are old and frail, children must take care of them properly, but that doesn’t mean showing filial piety with lavish feasts or extravagant spending. “The essence of mourning is compassion; that is all”[4]. That alone is enough to show that he is a filial son.

Human beings are born, grow up, mature, and grow old within the cycle of “birth, aging, sickness, and death”, or as Buddhism puts it, within the cycle of reincarnation. We are children, raised by our parents, then we get married and start our own families, becoming parents ourselves and so it continues from one generation to the next. Therefore, showing filial piety to our parents, grandparents and ancestors is also so that we may receive that gratitude and filial piety in return in the future. When parents are still wholeheartedly and respectfully serving, “The age of parents cannot be unknown to children; it is both to rejoice and to worry”[4]. We are happy that our parents have lived another year, but we are also worried that they will soon be gone and we will no longer be able to care for them.

Furthermore, we should not only worry about our parents but also about ourselves, so that our parents will have less to worry about. Zeng Zi, on his deathbed, called his disciples to his side and said: “Open your feet, open your hands! The poem says: Tense and tense, like being in a deep abyss, like being in a pool of icy water. From now on, I can avoid it” means: Untie my feet, untie my hands! The Book of Poetry says: “With utmost care, it is like descending into a deep abyss, like walking on thin ice. From now on, I can avoid it”[4]. Our bodies were given to us by our parents; how could we not take care of them? Zeng Zi instructed his disciples to examine his limbs before his death, so that he would know he had not violated filial piety. When parents pass away, funeral rites are not elaborate but focused on showing compassion and fulfilling the wishes that parents had hoped for. Therefore, Confucius also taught: “If a son does not change his father's way for three years, he can be considered filial”, meaning: “If a son does not change his way for three years after his father's death (as his father instructed him), he can be considered filial”[4].

In ancient times, filial piety was highly valued, so those who were truly filial were highly respected and praised, serving as role models for generations to come. Conversely, those who were unfilial were criticized and condemned by society and would inevitably face consequences. Filial piety knows no social distinctions, regardless of whether one is rich or poor, of high or low social status; what matters is the expression of filial devotion. Throughout history, in folklore and in literature, there have been many such examples.

2. Filial piety in Caodaism

Inheriting the essence of Confucianism, Buddhism and Taoism, Caodaism not only emphasizes filial piety as a moral virtue but also considers it the foundation of the path to spiritual practice. According to Caodaism, a practitioner who fails to fulfill their filial duties cannot establish the religion, cannot understand divine will and certainly cannot attain liberation.

Firstly, Caodaism affirms that filial piety is the root of humanity. From the very beginning of the religion’s founding, the Supreme Being clearly stated that the religion was established on the foundation of humanity. In the Sacred Teachings, it is taught: “The Way is established in the world, first of all, take care to make the Human Way complete. If the Human Way is not complete, do not talk about the Heavenly Way”[6]. This teaching affirms that filial piety, which is the core of humanity is the first step for a practitioner. A person who has not fulfilled their duties to their parents cannot speak of serving the Supreme Being or practicing the Dharma to save the world; therefore, filial piety not only has social and moral significance but is also a religious law.

Filial piety in Caodaism is not limited to caring for parents while they are alive, but extends to remembering and showing gratitude to grandparents, ancestors and one’s origins. Caodaism does not define filial piety in the narrow sense of providing for parents materially, but rather emphasizes filial piety in one’s character and way of life. The Supreme Being taught: “Filial piety is not something to wait until parents pass away to offer sacrifices, but to do it in their presence to make them happy, not to cause them worry”[6]. Similarly, according to the Sacred Texts, pleasing one’s parents is not just about saying pleasant things, but about living a righteous life, avoiding sin, and not doing anything that would bring shame to one's parents. Thus, filial piety is closely linked to the process of self-cultivation and character improvement, becoming a method of spiritual practice in this world.

Believing in the law of karma and reincarnation, Caodaism asserts that the relationship between parents and children does not exist only in one lifetime, but is a continuation of many karmic connections across multiple lifetimes. Therefore, a filial child not only cares for their parents materially and spiritually, but also must live morally, doing good and avoiding evil to create merit and dedicate the virtues to their ancestors. Therefore, ancestor worship in Caodaism carries profound spiritual significance, expressing gratitude and responsibility towards one’s origins.

Caodaism emphasizes that filial piety is not merely a ritualistic practice, but more importantly, it is reflected in one’s actions and character. Filial piety should not be delayed until parents pass away to be observed with solemn ceremonies, but should be shown while parents are still alive. A filial child is one who knows how to bring peace of mind to their parents, avoids causing them sorrow, and refrains from doing anything that would bring shame to their parents in society. Living honestly and uprightly, and upholding family honor is a practical and lasting way to show filial piety. In that spirit, filial piety is closely linked to self-cultivation, self-improvement and the perfection of character.

A distinctive feature in Cao Dai's concept of filial piety is the combination of filial piety and the theory of karma - reincarnation. In the New Law, the Supreme Being clearly stipulates that worshipping ancestors is a sacred duty of believers: “One must worship the nine generations of ancestors, that is filial piety, in accordance with the heavenly law”[7]. Cao Dai followers believe that through the merits of their descendants’ spiritual practice and virtuous lives, their ancestors can be elevated to a higher realm or have their karma reduced. Therefore, filial piety not only has moral value but also profound spiritual significance, connecting generations and realms.

The Supreme Being taught that religion is established within worldly life, not separately from family or society. Therefore, a practitioner must first fulfill their duties as a human being, among which the duty of a child is paramount. Parents are the ones who gave us life, nurtured us, gave us our physical form, intellect and the conditions for living. Without showing respect and repaying such kindness, even the most profound teachings are merely superficial and lack genuine value.

Therefore, in Caodaist doctrine, filial impiety is considered a grave sin, as it is an act that goes against divine law and human morality. The Supreme Being clearly taught: “If a practitioner is unfilial to their parents, then no matter how much merit they have, the Master will not acknowledge them”[6]. The meaning of this saying is very strict: all external meritorious deeds such as chanting scriptures, performing rituals, holding official positions or engaging in religious activities are worthless if the practitioner lacks filial piety. This shows that filial piety is the measure of the authenticity of spiritual practice.

In Caodaism teachings, filial piety is elevated to a spiritual practice. This practice is not merely chanting scriptures, reciting mantras, or participating in rituals, but rather a transformation of one’s character in daily life. Those who uphold filial piety will learn patience, humility and selflessness, thus making it easier for them to progress further on the path of spiritual practice. Conversely, those who neglect their parents to pursue religious practice are considered to be on the wrong path, as they have abandoned the root to seek the branches. The Supreme Being taught that the Way does not accept formalistic practice, but only certifies a sincere heart expressed through concrete actions.

In the Sacred Teachings, the Supreme Being repeatedly warned those who practiced asceticism but forgot their family duties: “To practice asceticism while abandoning one”s father and mother is against the Dharma, not true asceticism” [6]. Through this, Caodaism clearly affirms that true spiritual practice is to practice within the family and society, not to withdraw from the world. Filial piety is the most accessible and practical path to spiritual practice for lay people.

Beyond the family sphere, Cao Dai religion extends filial piety to the realm of great filial piety. Great filial piety encompasses filial devotion to society, to the nation and to all of humanity. The Supreme Being taught: “You must know how to be filial to your parents, then you must know how to be filial to all people, because all of them are my children”[6]. Filial piety is manifested through living a life that benefits the nation and its people, contributing to building a better society and loving all people without discrimination. This is what gives filial piety in Caodaism its universal and humanistic dimension. Because Caodaism believes that all living beings are children of the Supreme Being, loving people and living responsibly towards the community is also a higher form of filial piety. The ideal Cao Dai practitioner is someone who fulfills their filial duties within their family while also contributing to society, helping to alleviate suffering and pain; this is the spirit of “helping others within the world”, neither withdrawing from the world nor becoming tainted by it.

In the context of modern society, where the fast pace of life and economic pressures easily cause people to forget family values, the Cao Dai doctrine of filial piety takes on even deeper contemporary relevance. Filial piety doesn’t necessarily have to be expressed through grand gestures; it can begin with simple actions, a kind word, attentive listening and an attitude of respect and gratitude. When each person knows how to live a filial life, the family will be harmonious, society will be stable and the path to spiritual practice will become more secure.

According to Caodaism, filial piety is the foundation of human morality and the gateway to spiritual practice. Filial piety is not only a duty, but also a path that leads people to moral and spiritual perfection. Firstly, a Cao Dai follower must be a filial child; only then can their practice be genuine, their merits lasting and their liberation attainable. Filial piety is the root of morality; without it, morality cannot stand firm.

3. Conclusion

Filial piety is not merely a social moral standard, but an eternal value that permeates the entire cultural heritage of the nation. Filial piety is the root of all virtues and the most practical measure of an individual’s character. Caodaism has brilliantly adapted the Confucian concept of filial piety, transforming a family code of conduct into a profound spiritual philosophy, deeply rooted in the law of karma and reincarnation. Spiritual practice is not about withdrawing from the world, but about fulfilling one’s duties within the family. If a person fails to fulfill their filial duty, all other meritorious deeds and spiritual practice become meaningless. Extending filial piety from one's parents to filial piety towards all living beings, this ideology helps people live more responsibly towards their community and country.

References

1. Tran Trong Kim, History of Confucianism, Literature Publishing House, 2002.

2. Hue Khai, Psychology of Cao Dai Followers, Hong Duc Publishing House, 2017.

3. Hue Khai, The Three Religions of Vietnam - The Ideological Premise for the Establishment of Cao Dai Religion, Religious Publishing House, 2013.

4. Nguyen Hien Le, Analects (Translation and Commentary), Ho Chi Minh City Culture Publishing House, 1995.

5. Thien Quang, Caodaism in Public Life, Religious Publishing House, 2002.

6. Cao Dai Holy See of Tay Ninh, Selected Sacred Sayings, 1972.

7. Cao Dai Holy See of Tay Ninh, New Law, 1972.

8. Cao Dai Holy See of Tay Ninh, Orthodox Teachings, 1972.