Hozho is the organising term of Dine religion, and it has no single English equivalent: beauty, order, harmony, health and rightness at once, a condition in which things are as they should be. Its opposite, hochxo, is disorder, ugliness and sickness, and the two are not permanently separated. Life produces disorder as a matter of course, through contact with death, through lightning, through certain animals, through war, through violation of rules. Ceremony is the technology for restoring hozho, which is why Dine ceremonial is overwhelmingly curative rather than calendrical. There is little in it resembling a weekly service.
The Diyin Dine, usually rendered Holy People, are the beings of the emergence narratives who established the world and the ceremonies. Changing Woman, Asdzaa Nadleehe, is the most important: found as an infant, grown to maturity in days, mother of the Hero Twins and giver of the Blessingway. She ages and renews with the seasons. Her twin sons, Monster Slayer and Born for Water, cleared the world of the beings that preyed on people, and the war ceremonies derive from what they did. First Man and First Woman, Spider Woman, Talking God and the Sun figure across the cycles.
Four mountains bound Dinetah and hold the directions: Blanca Peak to the east, Mount Taylor to the south, the San Francisco Peaks to the west and Hesperus Peak to the north. Each has an associated colour, mineral, time of day and Holy Person. The relevance is not decorative. Development on these mountains, notably the use of treated wastewater for snowmaking on the San Francisco Peaks, has been litigated by the Navajo Nation and other tribes as a religious injury, and lost.
Ordinary Dine practice runs on rules rather than on doctrine: greeting the dawn with corn pollen, avoidance rules regarding the dead, restrictions on when certain stories may be told, and attention to the direction things move.