Tindou

Tindou ( 天道, Tīndouh) also known internationally as Chan folk religion is a system of beliefs and cultural practices indigenous to Chanha and Western Escar. Due to the historical syncretic nature of beliefs systems in Chanha, it is difficult to define where Tindou practices and beliefs end and where another begins. ,, and are all considered to be complimentary philosophies and practices to Tindou and have historically been practiced alongside one another with little issue.

Traditionally, Tindou is foucused around the belief and veneration of spirits known as Wòhng Yé (王爺, Wòhng yèh/yé, lit. 'royal lord') which are believed to inhabit a spiritual world parallel to the physical one humans reside in. Wòhng Yé can be representative of phenomena (such as lightning and rain), objects (like the sun), or abstract concepts (such as love or luck). is also practiced in Tindou, meaning ancestral spirits occupy the same position as the Wòhng Yé. Certain historical figures, such as the Imperial line of the Chan dynasty and founding Emperors of the Hua dynasty, are also venerated as Wòhng Yé. The Wòhng Yé are believed to be able to be enshrined or dwell in certain spaces, known as a Doih Tīn Fú (代天府, Doih tīn fú, lit. 'palace representing heaven'). These enshrined spaces can range from large institutional temple structures to rocks and trees found in nature.

Tindou is considered to be an as opposed to a faith based one. Veneration is achieved through participation in ritual and ceremony as well as the concept of 'right living' - as defined by Tindou and Yihdou morality. Due to this, 80-90% of the population of Chanha participates in Tindou in some way or another though very few would identify as 'Tindouists' or sympathize with a 'Tindouism.'

Organized Tindou originated sometime around the Hua dynasty, wherein the Imperial court began to organize a form of bureaucracy for the shamans and priests of traditional folk practices. were common fixtures of the Imperial court, falling out of favor at times for Fojiao priests and scholars, but nevertheless a present force in Imperial politics. In the modern era, Tindou was reorganized to separate regional folk practices from a centralized court practice. After the fall of the Imperial system during the Mandou Revolution, Tindou became less of a source of court legitimacy and more of a center of civic practices and social life.

Yukhsīn / Mājóu
Yukhsīn (玉仙, lit. jade immortal), also known as Mājóu (媽祖, lit. maternal ancestor), is considered a principal deity and figure of veneration in virtually all sects and practices of Tindou. According to common legend, Mājóu is the prime immortal of the Court of Heaven and is responsible for ordering the creation of Ordis. She is representative of order, creation, generosity, life, and at times the Chan people, Chan dynasty, and the Chanhanese state. She is always sometimes associated with wealth and good fortune, and is often invoked in charms and prayer to bring good fortune.

She is often depicted as a female wearing gold and tan robes, surrounded by nature and flowers as a symbol of her role in the creation of life from nothing. She is sometimes depicted as a man in typical court attire or as a or various other animal. The diversity of her representation often leads many to understand her as without gender and able to assume many forms.

In the formation of the universe she directed the court of immortals and Wòhng Yé, recording her will as as series of texts that were distributed to the lesser deities of the universe. Her first act in the Annals of the First Court is to send the Tinchìhmséui to the cosmic depths of the universe to retrieve the materials from which Mājóu molded the universe and the lesser Wòhng Yé. Tinchìhmséui was later recorded as being sent back to Ordis after the creation of as a gift and guardian to the ancestors of the Early Chan dyansty (or in some sources, the Hua dynasty). The legendary Emperor Kái the Great is alleged in some sources to be a direct descendent of Mājóu.

Worship of Mājóu is common throughout Chanha and some parts of Western Escar, even in some cases outside of a specifically Tindou context. Shrines to Mājóu outnumber any other deity within the Tindou court of deities, as she is often enshrined as principal deity alongside a specific local or familial deity. The spread of Fojiao caused some priests to equate her to, the two being considered different emanations of the same being. The Church of Mājóu is an internationally practiced Chanhanese  which has gained traction outside of Chanha, especially in regions with large Chan immigrant communities.