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Tengrism (also known as Tengriism, Tengerism, or Tengrianism) is a belief system originating in the Eurasian Steppe, based on shamanism and animism. It generally involves the titular sky god Tengri. According to some scholars, adherents of Tengrism view the purpose of life to be in harmony with the universe.York, M. (2018). Pagan Mysticism: Paganism as a World Religion. Vereinigtes Königreich: Cambridge Scholars Publishing. p. 250
It was the prevailing religion of the Göktürks, Xianbei, Bulgars, Xiongnu, Yeniseian people and Mongolic peoples peoples and Huns, as well as the state religion of several medieval states such as the First Turkic Khaganate, the Western Turkic Khaganate, the Eastern Turkic Khaganate, Old Great Bulgaria, the First Bulgarian Empire, Volga Bulgaria, Khazaria, and the Mongol Empire. In the Irk Bitig, a ninth century manuscript on divination, Tengri is mentioned as Türük Tängrisi (God of Turks). According to many academics, Tengrism was, and to some extent still is, a predominantly polytheistic religion based on the shamanistic concept of animism, and was first influenced by monotheism during the imperial period, especially by the 12th–13th centuries. Abdulkadir Inan argues that Yakuts and Altai people shamanism are not entirely equal to the ancient Turkic religion.This Thing of Darkness: Shedding Light on Evil. (2019). Deutschland: Brill. p. 38
According to Ahmet Taşağıl, Turkic Tengrism differed from classical shamanism, possessing a distinct theological structure. He argues that what is commonly termed "Shamanism" constitutes a "Buddhism-mixed steppe tradition" and "a system of magic" rather than a formal religion. Based on historical evidence, he proposes that the Turkic peoples were not Shamanists and adhered to a unique Tengrist belief system centered around an abstract deity in heaven, distinguishing it from other forms.
The term also describes several contemporary Turkic and Mongolic native religious movements and teachings. All modern adherents of "political" Tengrism are monotheists. Tengrism has been advocated for in intellectual circles of the Turkic nations of Central Asia (Kyrgyzstan with Kazakhstan) and Russia (Tatarstan, Bashkortostan) since the dissolution of the Soviet Union during the 1990s. Still practiced, it is undergoing an organized revival in Buryatia, Sakha Republic, Khakas people, Tuvans and other Turkic nations in Siberia. Altai people Burkhanism and Chuvash people Vattisen Yaly are contemporary movements similar to Tengrism.
The term tengri can refer to the sky deity Tenger Etseg – also Gök Tengri; Sky father, Blue sky – or to other deities. While Tengrism includes the worship of personified gods ( tngri) such as Ülgen and Kayra, Tengri is considered an "abstract phenomenon".Aykanat, Fatma. "The Contemporary Reflections of Tengrism in Turkish Climate Change Fictions." Turkish Ecocriticism: From Neolithic to Contemporary Timescapes (2020): 21. In Mongolian folk religion, Genghis Khan is considered one of the embodiments, if not the main embodiment, of Tengri's will.
The word "Tengrism" is a fairly new term. The spelling Tengrism for the religion of the ancient Turks is found in the works of the 19th century Kazakhs ethnographer Shoqan Walikhanov. The term was introduced into a wide scientific circulation in 1956 by Jean-Paul Roux and later in the 1960s as a general term of English-language papers.E.g., Bergounioux (ed.), Primitive and prehistoric religions, Vol. 140, Hawthorn Books, 1966, p. 80.
Tengrianism is a reflection of the Russian term, Тенгрианство ("Tengriánstvo"). It is introduced by Kazakh poet and turkologist Olzhas Suleymenov in his 1975 book AZ-and-IA. Since the 1990s, Russian-language literature uses it in the general sense, as for instance, reported in 1996 ("so-called Tengrianism") in the context of the nationalist rivalry over Bulgar legacy.
The spellings Tengriism, Tangrism, Tengrianity are also found from the 1990s. In modern Turkey and, partly, Kyrgyzstan, Tengrism is known as the Tengricilik or Göktanrı dini ("Sky God religion"); the Turkish (sky) and (God) correspond to the Mongolian khukh (blue) and Tengeri (sky), respectively. Mongolian Тэнгэр шүтлэг is used in a 1999 biography of Genghis Khan.Boldbaatar et al., Чингис хаан, 1162–1227, Хаадын сан, 1999, .
In the 20th century, a number of scientists proposed the existence of a religious imperial khagan cult in the ancient Turkic and Mongolian states. The Turkish historian of religion Ziya Gökalp (1876–1924) wrote in his The History of Turkish Holy Tradition and Turkish Civilization that the religion of the ancient Turkic states could not be primitive shamanism, which was only a magical part of the religion of the ancient Türks (see a historiography of the problem: ).
The nature of this religion remains debatable. According to many scholars, it was originally polytheistic, but a monotheistic branch with the sky god Kök-Tengri as the supreme being evolved as a dynastical legitimation. It is at least agreed that Tengrism formed from the diverse folk religions of the local people and may have had diverse branches.
It is suggested that Tengrism was a monotheistic religion only at the imperial level in aristocratic circles,Meserve, R., Religions in the central Asian environment. In: History of Civilizations of Central Asia, Vol. 4 , The age of achievement: A.D. 750 to the end of the fifteenth century, Part Two: The achievements, p. 68:
Fergus, Michael; Jandosova, Janar. , Stacey International, 2003, p. 91:
According to Jean-Paul Roux, the monotheistic concept evolved later out of a polytheistic system and was not the original form of Tengrism. The monotheistic concept helped to legitimate the rule of the dynasty: "As there is only one God in Heaven, there can only be one ruler on the earth ...".
Others point out that Tengri itself was never an Absolute, but only one of many gods of the upper world, the sky deity, of Polytheism shamanism, later known as Tengrism.
Tengrism differs from contemporary Siberian shamanism in that it was a more organized religion. Additionally the polities practicing it were not small bands of hunter-gatherers like the Paleosiberians, but a continuous succession of pastoral, semi-sedentarized khanates and empires from the Xiongnu Empire (founded 209 BC) to the Mongol Empire (13th century). In Mongolia it survives as a synthesis with Tibetan Buddhism while surviving in purer forms around Lake Khovsgol and Lake Baikal. Unlike Siberian shamanism, which has no written tradition, Tengrism can be identified from Turkic and Mongolic historical texts like the Orkhon inscriptions, Secret History of the Mongols, and Altan Tobchi. However, these texts are more historically oriented and are not strictly religious texts like the scriptures and sutras of sedentary civilizations, which have elaborate doctrines and religious stories.
On a scale of complexity, Tengrism lies somewhere between the Proto-Indo-European religion (a pre-state form of pastoral shamanism on the western steppe) and its later form the Vedic religion. The chief god Tengri ("Heaven") is considered strikingly similar to the Indo-European sky god Dyeus and the East Asian Tian (Chinese: "Sky; Heaven"). The structure of the reconstructed Proto-Indo-European religion is actually closer to that of the early Turks than to the religion of any people of neolithic European, Near Eastern or Mediterranean antiquity.Mircea Eliade, John C. Holt, Patterns in comparative religion, 1958, p. 94.
The term "shamanism" was first applied by Western anthropologists to the ancient religion of the Turkic and Mongolic peoples, as well as those of the neighbouring Tungusic and Samoyedic-speaking peoples. Upon observing more religious traditions across the world, some Western anthropologists began to also use the term in a very broad sense. The term was used to describe unrelated magico-religious practices found within the ethnic religions of other parts of Asia, Africa, Australasia and even completely unrelated parts of the Americas, as they believed these practices to be similar to one another.
Terms for 'shaman' and 'shamaness' in Siberian languages:
Buryat people scholar Irina S. Urbanaeva developed a theory of Tengrist esoteric traditions in Central Asia after the collapse of the Soviet Union and the revival of national sentiment in the former Soviet republics of Central Asia.English language discussion in Znamenski, Andrei A., Shamanism in Siberia: Russian records of indigenous spirituality, Springer, 2003, , .
Tengrism formed from the various Turkic and Mongolic folk religions, which had a diverse number of deities, spirits and gods. Turkic folk religion was based on Animism and similar to various other religious traditions of Siberia, Central Asia and Northeast Asia. Ancestor worship played an important part in Tengrism.Marlene Laruelle "TENGRISM: IN SEARCH FOR CENTRAL ASIA'SPIRITUAL ROOTS" Central Asia-Caucasus Analyst, 22 March 2006
The cult of Heaven-Tengri is fixed by the Orkhon, or Old Turkic script used by the Göktürks ("celestial Turks") and other early during the 8th to 10th centuries.
Tengrism most probably existed in medieval states in Eurasia, such as the Göktürk Khaganate, Western Turkic Khaganate, Old Great Bulgaria, Danube Bulgaria, Volga Bulgaria, and Khazaria Turkic beliefs contains the sacral book Irk Bitig from Uyghur Khaganate.
Tengrism also played a large role in the religion of as the primary state spirituality. Genghis Khan and several generations of his followers were Tengrian believers and "Shaman-Kings" until his fifth-generation descendant, Uzbeg Khan, turned to Islam in the 14th century. Old Tengrist prayers have come to us from the Secret History of the Mongols (13th century). The priests-prophets ( temujin) received them, according to their faith, from the great deity/spirit Munkh Tenger.
Tengrism was probably similar with the folk traditions of the Tungusic peoples, such as the Manchu folk religion. Similarities with Korean shamanism and Wuism as well as Japanese Shinto are also evident.Lee, Jung Young (1981). Korean Shamanistic Rituals. Mouton De Gruyter.
According to Hungarian archaeological research, the religion of the Magyars (Hungarians) until the end of the 10th century (before Christianity) was a form of Tengrism and Shamanism."There is no doubt that between the 6th and 9th centuries Tengrism was the religion among the nomads of the steppes" Yazar András Róna-Tas, Hungarians and Europe in the early Middle Ages: an introduction to early Hungarian history, Yayıncı Central European University Press, 1999, , .István, Fodor. A magyarok ősi vallásáról (About the old religion of the Hungarians) Vallástudományi Tanulmányok. 6/2004, Budapest, p. 17–19
Tengrists view their existence as sustained by the eternal blue sky (Tengri), the fertile mother-earth spirit (Eje) and a ruler regarded as the chosen one by the holy spirit of the sky. Heaven, earth, spirits of nature and ancestors provide for every need and protect all humans. By living an upright, respectful life, a human will keep his world in balance and perfect his personal Wind Horse, or spirit. The Huns of the northern Caucasus reportedly believed in two gods: Tangri Han (or Tengri Khan), considered identical to the Persian Esfandiyār and for whom horses were sacrificed, and Kuar (whose victims are struck by lightning).
Traditional Tengrism was more embraced by the nomadic Turks than by those residing in the lower mountains or forests. This belief influenced Turkic and Mongol religious history since ancient times until the 14th century, when the Golden Horde converted to Islam. Since then, Tengrism was mostly submerged by other religious ideas.Bukharaev, R. (2014). Islam in Russia: The Four Seasons. Vereinigtes Königreich: Taylor & Francis. p. 78 Traditional Tengrism persists among the Mongols and in some Turkic and Mongolic influenced regions of Russia (Sakha Republic, Buryatia, and Tuva) in parallel with other religions.Balkanlar'dan Uluğ Türkistan'a Türk halk inançları Cilt 1, Yaşar Kalafat, Berikan, 2007
Arghun expressed Tengrism's non-dogmatic side. The name Mongke Tengri ("Eternal Tengri") is at the top of the sentence in this letter to Pope Nicholas IV, in accordance with Mongolian Tengriist writing rules. The words "Tngri" (Tengri) and "zrlg" (zarlig, decree/order) are still written with vowel-less archaism:
Khorchi of the Baarin tells Temujin of a vision given by "Zaarin Tengri" where a bull raises dust and asks for one of his horns back after charging the ger cart of Jamukha (Temujin's rival) while another ox harnessed itself to a bigger cart on the main road and followed Temujin, bellowing "Heaven and Earth have agreed to make Temujin the Lord of the nation and I am now carrying the nation to you". Temujin afterward tells his earliest companions Boorchi and Zelme that they will be appointed to the highest posts because they first followed him when he was "mercifully looked upon by Tengri" (paragraph 125). In the Battle of Khuiten, Buyuruk Khan and Quduga try using zad stones to cause a thunderstorm against Temujin but it backfires and they get stuck in slippery mud. They say "the wrath of Tengri is upon us" and flee in disorder (paragraph 143). Temujin prays to "father Tengri" on a high hill with his belt around his neck after defeating the Taichiud at Tsait Tsagaan Tal and taking 100 horses and 50 breastplates. He says "I haven't become Lord thanks to my own bravery, but I have defeated my enemies thanks to the love of my father mighty Tengri". When Nilqa Sengum the son of Toghrul Khan tries to convince him to attack Temujin, Toghrul says "How can I think evil of my son Temujin? If we think evil of him when he is such a critical support to us, Tengri will not be pleased with us". After Nilqa Sengum throws a number of tantrums Toghrul finally relents and says "I was afraid of Tengri and said how can I harm my son. If you are really capable, then you decide what you need to do".
When Boorchi and Ogedei return wounded from the battle against Toghrul, Genghis Khan strikes his chest in anguish and says "May Eternal Tengri decide" (paragraph 172). Genghis Khan tells Altan and Khuchar "All of you refused to become Khan, that is why I led you as Khan. If you would have become Khan I would have charged first in battle and brought you the best women and horses if high Khukh Tengri showed us favor and defeated our enemies". After defeating the Keraits Genghis Khan says "By the blessing of Eternal Tengri I have brought low the Kerait nation and ascended the high throne" (paragraph 187). Genghis sends Subutai with an iron cart to pursue the sons of Togtoa and tells him "If you act exposed though hidden, near though far and maintain loyalty then Supreme Tengri will bless you and support you" (paragraph 199). Jamukha tells Temujin "I had no trustworthy friends, no talented brothers and my wife was a talker with great words. That is why I have lost to you Temujin, blessed and destined by Father Tengri." Genghis Khan appoints Shikhikhutug chief judge of the Empire in 1206 and tells him "Be my eyes to see and ears to hear when I am ordering the empire through the blessing of Eternal Tengri" (paragraph 203). Genghis Khan appoints Muqali "Gui Wang" because he "transmitted the word of Tengri when I was sitting under the spreading tree in the valley of Khorkhunag Jubur where Hotula Khan used to dance" (paragraph 206). He gives Khorchi of the Baarin 30 wives because he promised Khorchi he would fulfill his request for 30 wives "if what you say comes true through the mercy and power of Tengri" (paragraph 207).
Genghis mentions both Eternal Tengri and "heaven and earth" when he says "By the mercy of Eternal Tengri and the blessing of heaven and earth I have greatly increased in power, united all the great nation and brought them under my reins" (paragraph 224). Genghis orders Dorbei the Fierce of the Dorbet tribe to "strictly govern your soldiers, pray to Eternal Tengri and try to conquer the Khori Tumed people" (paragraph 240). After being insulted by Asha Khambu of the Tanguts of being a weak Khan Genghis Khan says "If Eternal Tengri blesses me and I firmly pull my golden reins, then things will become clear at that time" (paragraph 256). When Asha Khambu of the Tangut insults him again after his return from the Khwarezmian campaign Genghis Khan says "How can we go back (to Mongolia) when he says such proud words? Though I die I won't let these words slip. Eternal Tengri, you decide" (paragraph 265). After Genghis Khan "ascends to Tengri" (paragraph 268) during his successful campaign against the Tangut (Xi Xia) the wheels of the returning funeral cart gets stuck in the ground and Gilugdei Baatar of the Sunud says "My horse-mounted divine lord born with destiny from Khukh Tengri, have you abandoned your great nation?" Batu Khan sends a secret letter to Ogedei Khan saying "Under the power of the Eternal Tengri, under the Majesty of my uncle the Khan, we set up a great tent to feast after we had broken the city of Meged, conquered the Orosuud (Russians), brought in eleven nations from all directions and pulled on our golden reins to hold one last meeting before going our separate directions" (paragraph 275).
After the 1908 Young Turk Revolution, and especially after the proclamation of the Republic in 1923, a nationalist ideology of Turanism and Kemalism contributed to the revival of Tengrism. Islamic censorship was abolished, which allowed an objective study of the pre-Islamic religion of the Turks. The Turkish language was purified of Arabic, Persian and other borrowings. A number of figures, while they did not officially abandon Islam, adopted Turkic names, such as Mustafa Kemal Atatürk ( Atatürk – "father of Turks") and the historian of religion and ideologist of the Kemalist regime Ziya Gökalp ( Gökalp – "sky hero"). (1983). 9782706808296, Maisonneuve et Larose. ISBN 9782706808296
The prominent Turkish writer and historian Nihal Atsız was Tengrist and the ideologue of Turanism. The followers of Tengrism in the paramilitary organisation Grey Wolves, mainly inspired by his work, replace the Arabic designation of the god "Allah" with the Turkish "Tanri" in the oath and pronounce: " Tanrı Türkü Korusun" ( Tengri, bless the Türks!).
The most famous modern ideologues and theorists of Tengrism are (1944–2018), (1938–2003), Aron Atabek, (1955–2010), Rafael Bezertinov, Shagdaryn Bira, , (1947–2018), Mongush Kenin-Lopsan, (1958–2016), Choiun Omuraliyev, Dastan Sarygulov, and Olzhas Suleimenov.
The poet, literary critic and Turkologist Olzhas Suleimenov, the eulogist of the Kazakh national identity, in his book AZ-and-IA that was banned after publication in 1975 in Soviet Kazakhstan, USSR, presented Tengrism ("Tengrianstvo") as one of the most ancient religions in the world.
Tengrism's revival of an ethnic religion reached a larger audience in intellectual circles. Former Presidents of Kazakhstan Nursultan Nazarbayev and Kyrgyzstan Askar Akayev have called Tengrism the national, "natural" religion of the Turkic peoples. So, during the 2002 trip to Khakassia, Russia, Akayev spoke out that a visit to the Yenisei River and the runic steles constituted "a pilgrimage to a holy place for the Kyrgyz" just as the pilgrimage to Mecca. Presenting Islam as foreign to the Turkic peoples, as Semitic religion together with Christianity and Judaism, adherents are found primarily among the nationalistic parties of Central Asia. Tengrism may be interpreted as a Turkic version of Russian neopaganism, which is already well-established. It is partly similar to the new religious movements, such as New Age.
In Tatarstan, the only Tengrist periodical Beznen-Yul (Our Path) appeared in 1997, and also works a theorist of Tengrist movement Rafael Bezertinov. He writes:
Today it's hard to even say who the modern Turks and Mongols. Their names are 90% Arabic, Persian, Greek, Jewish, etc; religion is Semitic (Arabic, Christian, Jewish) and Indian; many do not know their philosophy and traditions; live by the laws and lifestyle of the West; clothes and their food is western; the alphabet is western; forgotten your kind and ancestors; they do not know the history of their folk; many city residents do not speak their native language. Who are they really and what do they have own for today? Only hereditary genes ...
The Yakuts philologist Lazar Afanasyev-Teris, PhD founded Tengrist organisation "Kut-Siur" (now Aiyy Faith) in 1990–1993. The headquarters of the International Fund of Tengri Research is also located in Yakutsk.
Several Kyrgyz people politicians are advocating Tengrism to fill a perceived ideological void. Dastan Sarygulov, secretary of state and former chair of the Kyrgyz state gold-mining company, established in 2005 the Tengir Ordo—a civic group promoting the values and traditions of Tengrism—and an International scientific center of Tengrist studies. He based on the ideas of one of the first ideologists of pre-Islamic religion in the post-Soviet space, the Kyrgyz writer Choiun Omuraliyev alias Choiun uulu Omuraly, described in his book Tengrism (1994).
Another Kyrgyz proponent of Tengrism, Kubanychbek Tezekbaev, was prosecuted for inciting religious and ethnic hatred in 2011 with statements in an interview describing Kyrgyz mullahs as "former alcoholics and murderers". RFE/RL 31 January 2012.
At the same time, the Kyrgyz authorities do not go for the official registration of "Tengirchilik" (Теңирчилик) and other Tengrist associations.
The ideology of de-Judaization and the revival of Tengrism is imbued with the works of the leaders of the Crimean Karaites and Krymchaks of Crimea, who traditionally professed forms of Judaism (Igor Achkinazi (1954–2006), (1922–2019), and others).
They are related to Tengrism or are part of it also movements within the framework of the anti-shamanistic Burkhanism (Ak Jang) that arose in 1904 in Altai Republic (its famous proponents were the painter Grigory Gurkin and poet , 1938–2020) and the ethnic faith Vattisen Yaly in Chuvashia, Russia.
Some of the Bulgarians proponents of the Native Faith in Bulgaria identify themselves with the descendants of the Turkic Bulgars and revive Tengrism. They are incorporated into the "Tangra Warriors Movement" (Bulgarian: Движение "Воини на Тангра").
Articles on Tengrism have been published in social-scientific journals. In 2003 in Bishkek, the Tengir Ordo Foundation held the first international scientific symposium on Tengrism "Tengrism—the worldview of the Altaic peoples". The conference "Tengrism as a new factor for the identity construction in Central Asia" was organized by the French Institute for Central Asia Studies in Almaty, Kazakhstan, 25 February 2005. Since 2007, every two years, International scientific conferences "Tengrism and the epic heritage of Eurasian nomads: origins and modernity" have been held in Russia, Mongolia and other countries (the first was sponsored by the Ministry of Culture and Spiritual Development of the Sakha Republic (Yakutia)).
Many world-pictures and symbols are attributed to folk religions of Central Asia and Russian Siberia. Shamanistic religious symbols in these areas are often intermixed. For example, drawings of world-pictures on Altaic shamanic drums.
See also:
The tallest mountain peaks usually became sacred places. Since the time of the Turkic Khaganate, this is Otgontenger in Mongolia—perhaps, the Otuken of the old inscriptions, state ceremonies are held were. Among others: Belukha Mountain (or Üch-Sümer) in Russia's Altai, Khan Tengri alias Jengish Chokusu in Kyrgyzstan (not to be confused with the modern Khan Tengri), and Burkhan Khaldun in Mongolia, associated with the name of Genghis Khan. Symbolic mountains are man-made shrines-.
"Etugen Eke, an earth or fertility deity" often accompanied Tengri.
The total number of deities believed to exist varies from population to population. Deities may be related to natural aspects of the world, such as earth, water, fire, Sun, Moon, , air, , wind, , thunder and lightning, and rain and . Animals were thought to be totemistic symbols for specific gods, like the sheep being associated with fire, cows with water, horses with wind, and camels with earth.Isaacs, R. (2018). Film and Identity in Kazakhstan: Soviet and Post-Soviet Culture in Central Asia. Vereinigtes Königreich: Bloomsbury Publishing. p. 177
Other deities include:
Another god is Natigai, who was the god of pregnancy, children, livestock, wives, and health.
The highest group in the pantheon consisted of 99 tngri (55 of them benevolent or "white" and 44 terrifying or "black"); 77 "earth-spirits"; and others. The tngri were called upon only by leaders and great shamans and were common to all the clans. After these, three groups of ancestral spirits dominated. The "Lord-Spirits" were the souls of clan leaders to whom any member of a clan could appeal for physical or spiritual help. The "Protector-Spirits" included the souls of great shamans and shamanesses. The "Guardian-Spirits" were made up of the souls of smaller shamans and shamanesses and were associated with a specific locality (including mountains, rivers, etc.) in the clan's territory. Non-human beings ( İye), neither necessarily personified nor deitified, are revered as sacred essence of things. These beings include natural phenomena such as sacred trees or mountains.
In Turkic mythology within religious systemsHistory of Civilizations of Central Asia. (1999). Indien: Motilal Banarsidass. p. 430 there is the "celestial world", the ground to which "Earth-Water" (Yer-Su) belongs too, and the "underworld" ruled by the spirits beneath the earth.Edelbay, Saniya (2012). Traditional Kazakh Culture and Islam. International Journal of Business and Social Science Vol. 3 No. 11 p. 129. They are connected through the "World tree" or Tree of Life in the center of the worlds.
The celestial and the subterranean world are divided into seven layers, although there are variations (the underworld sometimes nine layers and the celestial world 17 layers). Shamans can recognize entries to travel into these realms. In the multiples of these realms, there are beings, living just like humans on the earth. They also have their own respected souls and shamans and . Sometimes these beings visit the earth, but are invisible to people. They manifest themselves only in a strange sizzling fire or a bark to the shaman. Türk Mitolojisi, Murat Uraz, 1992
On some days, the doors of this heavenly world are opened and the light shines through the clouds. During this moment, the prayers of the shamans are most influential. A shaman performs his imaginary journey, which takes him to the heavens, by riding a black bird, a deer or a horse or by going into the shape into these animals. Otherwise he may scale the World-Tree or pass the rainbow to reach the heavenly world.
Erlik (Mongolian: Erleg Khan), one of the sons of Tengri, is the ruler of the underworld. He controls the souls here, some of them waiting to be Reincarnation again. Extremely evil souls were believed to be extinguished forever in Ela Guren. If a sick human is not dead yet, a shaman can move to the underworld to negotiate with Erlik to bring the person back to life. If he fails, the person dies.
According to Paulsen and Jultkratz, who conducted research in North America, North Asia and Central Asia, two souls of this belief are the same to all people:
There are many different names for human souls among the Turkic and the Mongolic peoples, but their features and meanings have not been adequately researched yet.
In addition to these spirits, Jean Paul Roux draws attention to the "Özkonuk" spirit mentioned in the writings from the Buddhist periods of the Uighurs.
Julie Stewart, who devoted her life to research in Mongolia described the belief in the soul in one of her articles:
By that, Tengrism favors an ecocentric theological system over an Anthropocentrism.Sarikaya, Dilek Bulut. The Human-Animal Relationship in Pre-Modern Turkish Literature: A Study of The Book of Dede Korkut and The Masnavi, Book I, II. USA, Lexington Books, 2023. p. 64 Humans are considered to be part of nature rather than above. Thus, Tengrism sanctifies human's relationship with nature (which might be personified or not) and their relationship with the sky. Contrary to Abrahamic account on anthropogeny, Tengrism does not place humans above nature, rather considers mankind as part of nature without any special rank assigned by God.Mullerson, Rein. Central Asia. Vereinigtes Königreich, Taylor & Francis, 2014.
Some people are believed to inherited spiritual powers, called kam or baksy in Kazakh (shamans). The kam is believed to mediate between nature and humans. A shaman might (mentally) transform herself into an animal, hence, transferring wisdom of animals towards humans.
The figure of the God of War (Daichin Tengri) was iconographically depicted in Buddhist-influenced form and carried into battle by certain armies even in the modern era. During the Napoleonic Wars the Kalmyks prince Serebzhab Tyumen (1774-1858) and 500 Kalmyks of his Second Cavalry Regiment, as well as 500 Kalmyks of the First Regiment of Prince Jamba-Taishi Tundutov, carried the yellow banner of Daichin Tengri (as well as Okhin Tengri) through the battles of Borodino, Warsaw, Leipzig, Fère-Champenoise (1814) as well as the capture of Paris. In early 1921 the Buddhist Baron Roman von Ungern-Sternberg (1886-1921) was reportedly recognized as the God of War (Daichin Tengri) by the Bogd Khan of Mongolia. James Palmer in his book "The Bloody White Baron" quotes Ossendowski who claims that Baron Ungern's imminent death in 130 days was foretold on three separate occasions. First by two monks in the "Shrine of Prophecies" of Urga (Ulaanbaatar) who cast dice and came up with the number 130, then by the Bogd Khan himself who said "You will not die but you will be incarnated in the highest form of being. Remember that, Incarnated God of War, Khan of grateful Mongolia" and finally by a female shaman in the ger of the Buryat prince Djambolon. Ossendowski relates:
Muslim Turkic scholar Mahmud al-Kashgari, around the year 1075, described the non-Islamic Turks as infidels: "The infidels – may God destroy them! – call the sky Tengri, also anything that is imposing in their eyes call Tengri, such as a great mountain or tree, and they bow down to such things."Weatherford, Jack (2016). Genghis Khan and the Quest for God: How the World's Greatest Conqueror Gave Us Religious Freedom, p. 59
The Medieval Age Syriac historian Michael the Syrian (1166–1199) describes the Turks conversation from Tengrism to Islam in one of his surviving text fragments.Mario Conterno "The Conversation of the Turks" in "Conversion to Islam in the Premodern Age: A Sourcebook" Univ of California Press 2020 p. 193-195 He mentions three reasons on how the Turks converted:
First: as we said above, the Turks have always proclaimed one God, already in their land of origin, even though they considered the invisible firmament as God. ... They think in fact that the sky is the unique God. So when they heard the Arabs speak about one God, they adhered to their religion (nqapu l-tawdithun). The second way: the Turks who came first and went to the land of Margiana the and settled there arrived at the time of the Persians. After a while Muhammad appeared and was accepted by the Arabs, and then by the Persians too. ... So the Turks who had migrated to the land of Margiana joined (etnaqapu) Islam, just like the Persian people and the race of the Kurds. And when the new Turks who arrived afterwards met their people and those who spoke their language, they also turned to the customs they found the others had taken up, following their lead. The third way of the Turk's union with the Tayyaye Arabs was the following: since the Arabs used to take the Turks with them as mercenaries in the war against the Greeks, and they would enter these propserous regions and feed on the booty, they would listen to the Arabs and accept the word of Muhammad who said that by giving up the worship of idols and other created things ...."
Recently, the syncretism-theory has been challenged. Scholars argued that an orthodox Islam simply did not exist during the Medieval period and has been a product of Modernism, thus there has been no strong distinction between Islam and Pre-Islamic Turkic beliefs when the first Turkic empires converted. (2025). 9781108582124, Cambridge University Press. ISBN 9781108582124 First contact between shamanistic Turks and Islam took place during the Battle of Talas against the Chinese Tang dynasty. Many shamanistic beliefs were considered as genuinely Islamic by many average Muslims and are still prevalent today.Çakmak, Cenap (2017). Islam: A Worldwide Encyclopedia 4, ABC-CLIO pp. 1425–29 Turkic Tengrism further influenced parts of Sufism and Folk Islam, especially Alevism with Bektashi Order, whose affiliation to Islam became disputed in the late Ottoman period.
Modern Tengrists see themselves as separate from the Abrahamic religions. According to some modern believers, by praying to the god of Islam the Turkic peoples would give their energy to the Jews and not to themselves (Aron Atabek). It excludes the experiences of other nations, but offers Semitic history as if it were the history of all humanity. The principle of submission (both in Islam as well as in Christianity) is disregarded as one of the major failings. It allows rich people to abuse the ordinary people and makes human development stagnant. They advocate Turanism and abandonment of Islam as an Arab religion (Nihal Atsız and others). Prayer from the heart can only be in native language, not Arabic.
On the contrary, others assert that Tengri is indeed synonymous with Allah and that Turkic ancestors did not leave their former belief behind, but simply accepted Allah as new expression for Tengri.Dudolgnon (2013). Islam In Politics In Russia, Routledge pp. 301-4 Shoqan Walikhanov asserts, only the names but not the thoughts became Islamic. Thus, "Gök Tengri" (the "blue Sky") was called Allah, the "spirit of the earth" Iblis, demons became div, peri or jinn, but the idea behind them remained shamanic.Moldagaliyev, Bauyrzhan Eskaliyevich, et al. "Synthesis of traditional and Islamic values in Kazakhstan." European Journal of Science and Theology 11.5 (2015): 217-229.
The letter largely propounds the usual Mongol ideology and understanding of Tengrism with mentions of the supreme shaman Kokochu Teb Tengri. All meanings of Tengri including the sky, the most high God and "a god" are implied in the letter. Jesus Christ is called Misicatengrin or Messiah-Tengri in the letter. The Misica is from Syriac mshiha (Messiah, Christ) as opposed to Arabic masih. Another Syriac word in the letter is Barachmar (greetings). This points to the well-known Nestorianism heritage within the Mongol Empire which used Syriac as its liturgical language. The Mongolian letter of Arghun Khan to Pope Nicholas IV (1290) also uses the word Misica for Christ. William of Rubruck reported that Arig Boke, brother of Hulegu Khan, used the word Messiah near Karakorum in 1254 (Then they began to blaspheme against Christ, but Arabuccha stopped them saying: "You must not speak so, for we know that the Messiah is God"). There are elements of syncretism between Tengrism and Nestorian Christianity with overlapping notions of monotheism and a traditional view of Christ as Misicatengrin probably dating back to the Keraites conversion in 1007. In Hulegu's letter Tengrism takes the overarching, non-dogmatic role and contains Nestorianism as a compatible subset, in line with the religious pluralism practiced by the Mongols. Hulegu himself was not strictly a Christian, although his wife, his general Kitbuqa and mother were Nestorians. He was a Tengriist whose Nestorian interests were of the Mongol, syncretic type. His successor Abaqa Khan would take part in the Ninth Crusade with the future King Edward of England in 1271 and also storm the Krak des Chevaliers in February 1281 with the Hospitallers of Margat.
Due to the claim that there is only one eternal Tengri in heaven, many Christians believed Tengri refers to the Christian God. However, it is clear from a letter by Güyük Khan, sent to the Pope, that the Mongols will not convert to Christianity, because they would not obey the word of Möngke Tengri (Eternal God).Elverskog, J. (2011). Buddhism and Islam on the Silk Road. USA: University of Pennsylvania Press, Incorporated. p. 312
In an interview about Mongolian shamanism, Tengrism is explained as the belief that the universe has its own order, that no one could change that order, and that one can only live in harmony with it by understanding the heavenly powers and how it affects human lives, and regulating one's life according to that. The "Great Khan" is quoted saying: "I am doing this work with the grace of the Eternal Heaven.", which is interpreted as stating that his actions are not accidental, but that the universe was calculated to be appropriate for doing such act.
Murat Auezov, former head of the National Public Library of Kazakhstan,WELLER, R. CHARLES. "RELIGIOUS-CULTURAL REVIVALISM AS HISTORIOGRAPHICAL DEBATE: CONTENDING CLAIMS IN THE POST-SOVIET KAZAKH CONTEXT."
Accessed 27 March 2023. regards Tengrism as a manifestation of an worldview in which mankind is identified with nature, in contrast to anthropocentric religions.Mullerson, R. (2014). Central Asia. Vereinigtes Königreich: Taylor & Francis. p. 184
According to Kazakhs writer Ulyana Fatyanova, Tengrism does not have a specific set of laws, the laws of Tengri cannot be broken, as Tengri's laws are the laws of the universe (which might include physics, karma, spirits, gods and so on).
Turkish people lawyer Burhanettin Mumcuoğlu became the first person in Turkey to officially change his religion from Islam to Tengrism in 2022.
In Kyrgyzstan, there are about 50,000 people following Tengrism, as of 2014. It has not been recognized as a religion there.
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