Tengri
Monotheism of Middle Earth
Before Christ, Allah, and Buddha, there was Tengri. Faith in Tengri was one of the oldest, if not the oldest religion in the experience of humans, emanating from the heart of Asia. Even though Tengriism has no known written tradition, elements of this belief system have survived, albeit in fragmentary literary and oral traditions. The first step, therefore, if one is intent on learning the foundations of Tengriism, is to cull the extant corpus of this tradition to extract the essence. What follows is my assessment of the its fundamental principles.
An ecological vision
Because its central deity, Tengri, resided in the blue sky, the color turquoise was its symbol of worship and constant reminder of the grace of the creator. Grace is the heart of belief. When Tengri chose to withdraw Grace, downfall was the result; when bestowed, it was the source of all benefaction.
Tengriism was ecologically sensitive from the very start. One who defiled water was immediately and physically condemned because water in this parched portion of the earth was one of the Graces granted by Tengri. For example, both crops and the reign of a monarch were entirely dependent on water; the good behavior of the adherents and the presence of Grace were thus linked.
Historically, Tengri followers chose different paths to salvation and happiness. For example, eastern Tengriists in particular concentrated on proper etiquette (because of population pressures and order of society). In contrast, other Tengriists have emphasized living harmoniously with nature (during the religion’s emergence, it was as necessary to co-exist with nature as it is today).
Vision-questing
No wars were waged in Tengri’s name, nor did it seek converts like other belief systems. It did not even create a centralized clerical structure, or, indeed, a clerical class. In some localities, a few individuals offered their services to the adherents as “one way” messengers.
These seers underwent trances to explore the reasons why a certain event did or did not take place. However, they could not intercede or change the results. Finally, they were also skilled in oral verse composition, having mastered the arts of music and visual performance to deliver the results of their ritual vision-quests.
Waste and resiliency
One of the attributes of a great civilization is its members’ desire and ability to enjoy the fruits of past generations’ labors without substantially making contributions in kind. This is akin to withdrawing from the family joint checking account without making deposits. It can be argued that this leaning also may lead to decadence, and eventual downfall of a culture.
A particular attribute of Tengriist belief was the principle, “do not waste”. When combined with its emphasis on harmony with nature we can construe a built-in resiliency against any tendency toward cultural decay or opulence within Tengriism. Of course, there may be attenuating factors affecting the practice of this principle, but for the most part available evidence suggests its consistency in practice.
The archetypal belief system?
Arguably, Tengri constitutes the archetypal value system of human beings, apart from being, perhaps, the historical original or prototypical belief system itself. In this capacity, it can also serve as a benchmark for what was to follow.
Apart from being members of an ancient tradition, Tengri believers existed in the crossroads of an eschatological battleground fought over by later religious arrivals like Islam, Christianity, and Buddhism. Next weekend I will examine their struggles with these late-comers.
An ecological vision
Because its central deity, Tengri, resided in the blue sky, the color turquoise was its symbol of worship and constant reminder of the grace of the creator. Grace is the heart of belief. When Tengri chose to withdraw Grace, downfall was the result; when bestowed, it was the source of all benefaction.
Tengriism was ecologically sensitive from the very start. One who defiled water was immediately and physically condemned because water in this parched portion of the earth was one of the Graces granted by Tengri. For example, both crops and the reign of a monarch were entirely dependent on water; the good behavior of the adherents and the presence of Grace were thus linked.
Historically, Tengri followers chose different paths to salvation and happiness. For example, eastern Tengriists in particular concentrated on proper etiquette (because of population pressures and order of society). In contrast, other Tengriists have emphasized living harmoniously with nature (during the religion’s emergence, it was as necessary to co-exist with nature as it is today).
Vision-questing
No wars were waged in Tengri’s name, nor did it seek converts like other belief systems. It did not even create a centralized clerical structure, or, indeed, a clerical class. In some localities, a few individuals offered their services to the adherents as “one way” messengers.
These seers underwent trances to explore the reasons why a certain event did or did not take place. However, they could not intercede or change the results. Finally, they were also skilled in oral verse composition, having mastered the arts of music and visual performance to deliver the results of their ritual vision-quests.
Waste and resiliency
One of the attributes of a great civilization is its members’ desire and ability to enjoy the fruits of past generations’ labors without substantially making contributions in kind. This is akin to withdrawing from the family joint checking account without making deposits. It can be argued that this leaning also may lead to decadence, and eventual downfall of a culture.
A particular attribute of Tengriist belief was the principle, “do not waste”. When combined with its emphasis on harmony with nature we can construe a built-in resiliency against any tendency toward cultural decay or opulence within Tengriism. Of course, there may be attenuating factors affecting the practice of this principle, but for the most part available evidence suggests its consistency in practice.
The archetypal belief system?
Arguably, Tengri constitutes the archetypal value system of human beings, apart from being, perhaps, the historical original or prototypical belief system itself. In this capacity, it can also serve as a benchmark for what was to follow.
Apart from being members of an ancient tradition, Tengri believers existed in the crossroads of an eschatological battleground fought over by later religious arrivals like Islam, Christianity, and Buddhism. Next weekend I will examine their struggles with these late-comers.
Tengri is a monotheistic belief system. It is one of the oldest, if not the oldest religion in the
experience of humans. It was first observed in the heart of Asia. Tengri resides in the blue sky,
making that Turquoise color a symbol of worship and constant reminder of the grace of the
creator. Grace is the heart of the belief; when Tengri chooses to withdraw Grace, result is
downfall. When bestowed, the Grace of Tengri is the source of all benefaction. It is very
ecologically sensitive from the very start. One who defiles water is immediately and physically
condemned, because, water in this parched portion of the earth is one of the Graces granted by
Tengri. Both, for example, the crops as well as the reign of a monarch are entirely dependent on
that Grace. The good behavior of the adherents and the presence of Grace are thus linked.
The various neighbors of Tengri followers chose different paths to salvation and happiness.
For example, the eastern neighbors of Tengri concentrated on proper etiquette as a part of their
system, due to population pressures and order of society. In contrast, the followers of Tengri
have been concerned with staying alive in harmony with nature. It is the original Green culture.
Apart from being ancient, Tengri believers live in the literal crossroads of eschatological
battleground fought over by later religious arrivals.
Belief systems are perhaps the most powerful impellents of human behavior. A few
developed “user manuals (doctrine codified in writing),” yet there are others that have survived
and flourished without directed indoctrination. All, belief systems compete among themselves
via human agents.
One of the premier competition fields for this drama is Eurasia. All major belief systems
emanated from this vast landmass, but the crosspollinations
have not been adequately
examined. Even less so in the case of Tengri, a belief system flourishing in Eurasia from time
immemorial, and thus a witness to most of those arguments.
Even though Tengri has no known written user manual, elements of this belief system
survived, albeit in fragmentary literary tradition; both written and oral. A portion of the oral
forms were at some point committed to paper, and published. The rest remain in manuscript.
The first step, therefore, if one is intent on learning the foundations, is to cull the extant corpus
of this tradition to extract the essence. Over the past quarter of a century, while pursuing other
historical, cultural and anthropological objectives, evidence of this sort has been encountered
time and again. A portion of this material is publicly available, and a reading of this corpus to
fully extract the Tengri references in contrast to the belief systems of the adherents’ neighbors is
also likely to yield some surprises. This would also help identify interactions among competing
belief systems in the ‘neighborhood.’
One of the attributes of a great civilization is the members’ ability and desire to enjoy the
fruits of past generations’ labors without substantially making contributions in kind. This is
akin to withdrawing from the family joint checking account without making deposits. It can be
argued that this leaning also may lead to decadence, and eventual downfall of a culture. A
particular attribute of Tengri belief is the “do not waste” attitude. The related qualities and
attention to the rejuvenation of nature serve well against any tendency toward cultural decay or
opulence.
Arguably, Tengri constitutes the basic value system of humans, apart from being, perhaps,
the original belief system, as well as the benchmark for what was to follow. One of the
fascinating dimensions of Tengri is its influence on other cultures and loci. For example, traces
can well be found in Europe, carried by literature recorded through narratives. In rare cases,
some of these texts are published. These interactions of belief systems, well beyond their points
of origins, wearing totally new clothes, but retaining the initial heart, will have ramifications we
are yet to discover.
How does one measure the influence of a belief system on the world? By the wars waged in
its name? Number of adherents? Deeds of rulers in its name? The number of other belief
systems it subsumes? Or, the way it regulates societies?
Tengri certainly is a way of life. During its emergence, it was as necessary to coexist
with
nature as it is today. No wars were waged in its name. Nor did it seek converts like the others. It
did not even create a centralized clerical structure, or, indeed, a clerical class. In some
localities, a few individuals offer their services to the adherents as “one way” messengers.
These seers undergo trances to explore the reasons why a certain event does or does not take
place. These messengers cannot intercede or change the results, whatever they may be.
Depending on the specific location in this vast landscape, these messengers are found under
different designations; they are also skilled in oral verse composition, having mastered the arts
of music and visual performance. They deliver the results of their trip to the unknown in a
combination of visual arts.
When competing belief systems made their appearance in Eurasia, Tengri was there. It did
not fight the emergent systems with weapons, for it already had deep roots. Whichever belief
system was layered upon it, spiritual or political, Tengri beliefs and practices continued
unabated; not necessarily as a mosaic or amalgam, but as a bedrock. This was so even at the
height of rather repressive regimes over time. Even the Soviet dissidents from the region
identified themselves with Tengri –in whatever language– in addition to everything else:
“Tengri, communist, Atheist” was the self description of a prominent spokesperson of a
movement in the 1970s and 1980s.
Tengri did not lose its identity when surrounded by various forms of Buddhism, when the
latter arrived. This may be because both shared similar objectives (e.g. peace, self betterment) –
to a point. Tengri proved much more practical and pragmatic in its practices, and equally
spiritual. When Islam arrived, in the company of invading armies, the ensuing fight was not
about the belief system; but about distribution of wealth. Tengri not only stood its ground, but
also began transforming and Tengrifying clerical Islam. Later, when Islamized polities and
groups began moving West, into Europe, Tengrified Islam was there, still exerting influence
through literature. As in today’s settings, Tengri is not openly articulated due to nationalist or
other doctrinaire pressures.
Between Eastern Europe and Asia, over time, Tengri gave birth to a series of new Islamic
polities; that are more Tengri than Abraham or Mohammed. Again, the political tug of war
surrounding these communities prevented the open articulation of even the name Tengri. On the
other hand, local court registers that survived various forms of opposition or repression are a
testament to what the polities and populations believed and practiced under the designation
‘local custom.’ To the credit of the prevailing juridical systems of the time, courts allowed these
beliefs to be the ultimate arbiter of proper behavior, hence underpinning justice. And, as of late,
this continuing evolution of Tengri has been migrating into Western Europe, to spawn yet
another wave of Tengrification. It is unlikely to stop there, and thus merits further study.
Thus, it can safely be stated that Tengri has been the impellent force in many a polity since
their first entry into human endeavor. May we acquire wisdom.
Governance without structure is, at best, chaos. Governance is necessary to collect taxes,
spend the proceedings on security, adjudicating disputes, apportioning punishments, rewarding
the model citizens with a serene environment. In short, governance regulates the relations of the
individual with other humans, as well as the state that levies governance.
What would happen if every individual knew what to do, and did, without prompting or
expecting a reward? Is that not what the authors of Republic and Utopia had in mind? Is that not
the primary justification of theocracies? The immediate objection to that postulate is that
human nature is not suitable for team activities at all times. There is such a conception as
individualism and that is the quality abetting creativity that marks humanism. Besides, the
definition of human rights guarantees freedom of choice not to cooperate if one chooses against
it.
Moreover, while cooperating, there will be complaints. Some will claim they put into the
effort more than others into the enterprise. They may well have done so. Cooperation does not
mean equal effort. That discrepancy will inevitably cause charges of corruption to be levied.
And, corruption equals obtaining some benefit not available to everyone at the time.
Proceeding with the proposition that nothing is free, than it is necessary to define how much
work is required to earn what one is due. This is the point where we can expect further
objections. Children do not wish to agree with their parents as to the worth of their labors in
moving the lawn, shoveling the snow. Why should adults? When Marx suggested that everyone
was entitled to everything they needed, he neglected to consider the cost. Not only the
economic cost, but also the societal and individual. As one result, for example, when the
Bolsheviks took over the governance, they imposed their own value judgments on what
constitutes cooperation. That caused ninety percent of the Soviet population to be working for
the remaining ten percent, who proved to be the Communist Party membership. And, who was
the governance strata?
The Confucian Chinese still adhere to the principle of Four Identities. These roughly
constitute the relations between: the individual and the emperor; spouses; offspring and the
parents; siblings with each other. Suitably those relationships are meant to regulate the ‘civil’
side of society, as well as the economic outcomes. The emperor required rice cultivation and
service in the army. Parents needed food, shelter after a certain age. Offspring needed to
cooperate to fulfill all promises. To a certain extent, it was the origins of the Social Compact.
Except, of course, the governance system did not allow for a legitimate escape valve,
protestation and opposition. There were no appeals either.
Does Tengri allow for all of the foregoing? The answer is unequivocal yes. The survival of
the human species was the goal, given the bozkir2 conditions prevalent in Eurasia, at the
origination point. What we now call ‘economic activity’ was undertaken to sustain life under
2 “dunmeadow;”
dry, vast, flat expanses of space with little vegetation.
very unfavorable circumstances. Waterless, baking during summer, freezing in winter, and a
geography without borders. Cooperation of all family members was the derigueur.
What Tengri did not define, as far as we are aware, is the position of the third groupers;
those who disregarded all requirements for the lives of others.
Just as in any other activity on earth with prearranged
and agreed upon rules, when
rules are violated, it is no longer the same game. Much of the governance mechanisms
will revert to muscle power solutions and the beneficiary will not be the two main
players. Both sides will lose heavily to small parties “in the middle” that will emerge
in the form of arbitrators unintended by either. This middle group will establish new
rules that will only suit itself, filling the ensuing vacuum, untouched by any other
dogma than self interest. This third group (in the middle) will ignore the principle of
equity and the inherent balance of power. A distinguishing feature of the inbetween
groups is simply that they will exists between the main players and between law and
lawlessness. As nature abhors a void, for every such inbetween
group, there will be
counterbalancing ones opposing it. All will be vying for the top spot to rule over the
unintentionally created ‘system’ of checks and balances.
Once established, the inbetween
groups will immediately begin feeding on both main
parties, changing the principle values and those of key personnel. This will create
corruption, devoted solely for the purpose of jumping the queue, subverting the
essential balanceofpower
rules formed over time at great cost to humanity. The
objective of the inbetween
groups is acquiring wealth without competition, and an
endless income stream without inventories, production or standard (capital, labor,
resource) investment. As more elements from the two primary parties are coopted
into the inbetween
groups, the legitimate organizations will also become corrupt.
The return to the original functions and balance can never be possible afterward –even
if the inbetween
groups are declared extinct. The only defense, therefore, is the
prevention of the formation of the inbetween
groups. Unfortunately, Governance
Stratas, especially operating in the international venues, either establish their own inbetween
groups to circumvent rivals, or provide aid and comfort to those who can.3
Perhaps the reason for Tengri to disregard this Third Groupers is that, without the
gemeinschaft aspect, if we may attribute that quality to Tengri, there cannot be a third group
alive. For that matter, noting may remain alive on Mars. Tengri, as creator, has no quarrels with
anyone. Tengri demands respect for water; indeed, for all creation. Tengri does not desire
offerings. Tengri is the immovable mover; bestows grace. Tengri is heavenly and divine, is the
universe, in which we find Mars.
There are no conversion ceremonies; anyone can join Tengri. To remain in the favor of
Tengri, one must follow the laws of the universe. Tengri is supra national and one does not have
to give up one’s previous belief system.
Hasan Bülent Paksoy *
TENGRI ON MARS **
http://www.eumed.net/entelequia/pdf/2010/e11a14.pdf
geography without borders. Cooperation of all family members was the derigueur.
What Tengri did not define, as far as we are aware, is the position of the third groupers;
those who disregarded all requirements for the lives of others.
Just as in any other activity on earth with prearranged
and agreed upon rules, when
rules are violated, it is no longer the same game. Much of the governance mechanisms
will revert to muscle power solutions and the beneficiary will not be the two main
players. Both sides will lose heavily to small parties “in the middle” that will emerge
in the form of arbitrators unintended by either. This middle group will establish new
rules that will only suit itself, filling the ensuing vacuum, untouched by any other
dogma than self interest. This third group (in the middle) will ignore the principle of
equity and the inherent balance of power. A distinguishing feature of the inbetween
groups is simply that they will exists between the main players and between law and
lawlessness. As nature abhors a void, for every such inbetween
group, there will be
counterbalancing ones opposing it. All will be vying for the top spot to rule over the
unintentionally created ‘system’ of checks and balances.
Once established, the inbetween
groups will immediately begin feeding on both main
parties, changing the principle values and those of key personnel. This will create
corruption, devoted solely for the purpose of jumping the queue, subverting the
essential balanceofpower
rules formed over time at great cost to humanity. The
objective of the inbetween
groups is acquiring wealth without competition, and an
endless income stream without inventories, production or standard (capital, labor,
resource) investment. As more elements from the two primary parties are coopted
into the inbetween
groups, the legitimate organizations will also become corrupt.
The return to the original functions and balance can never be possible afterward –even
if the inbetween
groups are declared extinct. The only defense, therefore, is the
prevention of the formation of the inbetween
groups. Unfortunately, Governance
Stratas, especially operating in the international venues, either establish their own inbetween
groups to circumvent rivals, or provide aid and comfort to those who can.3
Perhaps the reason for Tengri to disregard this Third Groupers is that, without the
gemeinschaft aspect, if we may attribute that quality to Tengri, there cannot be a third group
alive. For that matter, noting may remain alive on Mars. Tengri, as creator, has no quarrels with
anyone. Tengri demands respect for water; indeed, for all creation. Tengri does not desire
offerings. Tengri is the immovable mover; bestows grace. Tengri is heavenly and divine, is the
universe, in which we find Mars.
There are no conversion ceremonies; anyone can join Tengri. To remain in the favor of
Tengri, one must follow the laws of the universe. Tengri is supra national and one does not have
to give up one’s previous belief system.
Hasan Bülent Paksoy *
TENGRI ON MARS **
http://www.eumed.net/entelequia/pdf/2010/e11a14.pdf
