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The Supreme Council for the Confucian Religion in Indonesia (Indonesian: Majelis Tinggi Agama Konghucu Indonesia, MATAKIN; Chinese: 印尼孔教總會; pinyin: yìnní kǒngjiào zǒnghuì) is a Confucian church established in 1955 in Indonesia, comprising the communities of practitioners of Confucianism mostly among Chinese Indonesians.
Religious tradition Name Symbol Origin Notes and references Christianity: Christian cross: 32 AD The Christian cross has traditionally been a symbol representing Christianity or Christendom as a whole, [2] and is the best-known symbol of Christianity. [2]
City God Temple of Suphan Buri, Thailand. Kheng Hock Keong, of the Chinese community in Yangon, Burma, is a temple enshrining Mazu.. Chinese folk religion plays a dynamic role in the lives of the overseas Chinese who have settled in the countries of this geographic region, particularly Burmese Chinese, Singaporean Chinese, Malaysian Chinese, Thai Chinese, Indonesian Chinese and Hoa.
As depicted by Gan Bozong, woodcut print, Tang dynasty (618–907) The Yellow Emperor, also known as the Yellow Thearch or by his Chinese name Huangdi (/ ˈ hw ɑː ŋ ˈ d iː /), is a mythical Chinese sovereign and culture hero included among the legendary Three Sovereigns and Five Emperors, ().
Interfaith greetings (Indonesian: Salam Lintas Agama), sometimes referred as Bhinneka greetings (Indonesian: Salam Kebhinekaan), [1] are often used to open formal meetings in Indonesia. The phrases combine the greeting phrases of several or all major religions in Indonesia.
The dharmachakra (Sanskrit: धर्मचक्र, Pali: dhammacakka) or wheel of dharma is a symbol used in the Dharmic religions.It has a widespread use in Buddhism. [1] [2] In Hinduism, the symbol is particularly used in places that underwent religious transformation.
Kaharingan is an indigenous monotheistic folk religion of the Dayak people such as Katingan, Lawangan, Ma'anyan, Ngaju, Ot Danum people native to the Central Kalimantan and South Kalimantan region in Indonesia.
There are numerous parallels between the discourses in the Madhyama Āgama and discourses in the Sutta Piṭaka. [6]...of the two hundred and twenty-two sutras of T. 26, only one hundred and three have their counterpart in the Majjhimanikāya; fourteen have their counterpart in the Dīghanikāya, seventeen in the Saṃyuttanikāya, and eighty-seven in the Aṅguttaranikāya.