At the heart of Caodaist worship stand the fixed daily ceremonies, in which the community gathers at the temple—especially at major centers such as the Holy See at Tây Ninh—at set hours (typically 6:00, 12:00, 18:00, and 24:00). These rites unfold before the Divine Eye, with the sounding of bell, drum, and wood-block, the burning of incense, and the chanting of prescribed prayers and hymns, often in Vietnamese or Sino-Vietnamese. Worshipers kneel, bow, and prostrate in carefully ordered sequences, while clergy in color-coded robes representing the three great traditions—yellow for Buddhism, blue for Taoism, red for Confucianism—lead the liturgy; lay followers usually wear white. Men and women sit separately, and offerings of flowers, fruit, tea, and vegetarian food are made, accompanied by traditional Vietnamese liturgical music. In many temples, these daily rites are complemented by weekly congregational services and regular ceremonies on significant lunar dates, giving the ritual calendar a steady rhythm.

Parallel to this communal worship, domestic devotion plays a quiet but pervasive role. Many households maintain a home altar centered on the Divine Eye, often accompanied by ancestral tablets or photographs, where incense is lit and short prayers or silent meditation are offered, especially morning and evening. Ancestor veneration, with regular offerings and remembrance, reflects a strong Confucian ethos of filial piety and links family life to the wider spiritual cosmos. Study of Caodaist scriptures and moral teachings, together with simple meditative and self-cultivation exercises, is encouraged as a daily discipline. In this way, temple and home form a continuous field of practice, uniting formal liturgy with intimate, personal devotion.

Ethical and dietary disciplines are regarded as extensions of worship rather than merely private choices. Vegetarianism, whether full-time for clergy and more devout adherents or on specified days for others, functions as a concrete expression of compassion and purification. Alongside this stand moral precepts such as refraining from killing, stealing, sexual misconduct, lying, and intoxicants, together with an emphasis on honesty, charity, and social harmony. Acts of service—charity work, education, and assistance to the poor—are framed as spiritual practices that complete and authenticate the more visible rituals of incense, chanting, and prostration. In this perspective, the altar is not only a place of prayer but also a reminder that ethical conduct is itself a form of offering.

Caodaism also preserves a distinctive ritual relationship with the spirit world. Historically, spiritist séances using planchette writing were central, and many of the tradition’s teachings and organizational norms are said to have been received in this way from divine beings and exalted spirits. Mediums and séances, though more regulated in some branches today, remain part of the ritual repertoire, expressing the conviction that communication between visible and invisible realms is possible and meaningful. Life-cycle ceremonies—such as initiation into the faith, marriage rites, and funeral services with prayers for the soul’s elevation—further weave individual biographies into this larger spiritual tapestry. Through these interlocking practices, Caodaist worship seeks to harmonize temple and household, ethics and ritual, human society and the world of spirits under the unifying gaze of the Divine Eye.