Tengrism (Sky God Belief)

Tengrism or the Belief in the Sky God is a term denoting the religious system of the ancient Turkic and Mongolic peoples. Its origins are believed to extend as far back as the Neolithic period, based on rock carvings. Information about this system is also found in written sources of ancient civilizations such as the Sumerians, Chinese, and Eastern Roman Empire.

The core of this belief system is faith in a single supreme being, the Sky God (Tengri), who created and governs the universe. Tengrism is not merely a set of religious rituals; it also encompasses a cosmological, social, and ethical worldview centered on harmony with nature.

Kam Performing a Ritual (Generated by Artificial Intelligence)

Historical Origins and Development

Studies on the historical origins of Tengrism rely on various written documents and archaeological findings. Chinese sources record that the Huns referred to their rulers as the “Son of Heaven” and that Mete declared that Tengri had placed him on the throne. Eastern Roman (Byzantine) sources state that the Turks believed in a single God who created both sky and earth, sacrificed animals such as horses, bulls, and rams to Him, and had religious practitioners known as kam.

The Orkhon Inscriptions from the Göktürk period are among the most fundamental direct sources of information on the Tengri belief. In these inscriptions, Tengri is depicted as the supreme power with absolute will, who installs khagans on the throne, determines the outcomes of wars, and governs the fate of the Turkic people. For instance, the Kül Tigin Inscription states: “Üze kök tengri asra yağız yir kılındıkda ikin ara kişi oğlı kılınmış.” (When the blue sky above and the firm earth below were established, humankind was created between them.) This expression attributes the creation of the world and humanity to Tengri.

Throughout their history, the Turks adopted various religions such as Buddhism, Manichaeism, Christianity, and Islam. Elements of Tengrism persisted within the practices of these newly adopted faiths. Some of these elements were assimilated into the doctrines of the new religions, while others survived into the present day in the form of traditional folk beliefs labeled as “superstitions.”

Core Beliefs and Worldview

The Tengrist worldview is shaped around specific concepts that define the structure of the universe, the conception of God, spirits, and the relationship with nature.

Concept of Tengri

Tengri is the singular and absolute creator at the heart of the Sky God belief. He is uncreated and unborn. Tengri is the creator and sustainer of the universe and all living and non-living entities within it. He determines the fate of individuals and nations, rewards the good, and punishes the wicked. The Orkhon Inscriptions emphasize His eternity with the phrase: “Öd Tengri yaşar kişi oğlı kop ölgeli türümiş” (Timeless Tengri lives, humankind is eternally mortal). It was believed that the khagan was Tengri’s earthly representative, endowed with divine authority (kut). Therefore, opposing the khagan was considered equivalent to opposing Tengri directly.

Cosmology: The Three-World Model

According to Tengri belief, the universe consists of three layers:

• Upper World (Sky): The realm inhabited by Ülgen, known as the spirit of goodness, and other benevolent spirits. The sky rotates around the North Star, called “Demirkazık” or “Altınkazık,” which is viewed as a “sky gate” or “sky pillar” connecting the worlds. Shamans could journey to this realm through a sacred tree known as the “tree of life.”

• Middle World (Earth): The tangible realm where humans, animals, and plants live. It was believed that natural elements such as mountains, rivers, and forests were protected by spirits known as “yer-su” (earth-water).

• Lower World (Underworld): The domain ruled by Erlik Han, regarded as the source of evil. The underworld was described as resembling the earth but darker and colder. Shamans could descend into this realm to guide the souls of the dead or combat malevolent spirits causing illness.

Duality (Dualism)

Tengrism is based on a dualistic worldview. Although Tengri is singular, all other beings were created in pairs. This structure differs from European philosophical dualism based on conflict; here, existence is seen as arising from mutual support and interconnection between opposing elements. In this respect, it resembles the Chinese philosophical concept of yin-yang.

Nature and Spirit Concept

Nature forms the foundation of the Turkic worldview. Since Tengri created nature, all elements of nature were treated with reverence. This reverence manifested in practical behaviors such as not uprooting green grass or polluting water sources. Tengrism held that not only humans but also animals and inanimate objects possessed spirits (iyeler). It was generally accepted that a human had at least three spirits; one remained in nature after death, while the other two entered the cycle of rebirth.

Theoretical Approaches and Terminological Debates

There are differing scholarly approaches to naming the religious system of the ancient Turks.

Relationship Between Tengrism and Shamanism

Some researchers define the ancient Turkic religion as “shamanism,” arguing that the practices of religious practitioners known as shamans lie at its center. However, other scholars contend that the role of the shaman alone is insufficient to define an entire belief system, and that shamans operated within an existing framework of beliefs, rules, and symbols. According to this view, shamanism is a mode of practice or a component of Tengrism. Akay Kunayev, regarded as the head of the Altai shamans, thenTengrism also emerged from Shamanism, like a butterfly emerging from a cocoon.indicates that the two concepts are intertwined.^【1】 Some academics also argue that Siberian Shamanism is merely a remnant of the older, more systematic state religion of the Huns and Göktürk empires.

The “Bögü Religion” Hypothesis

Some researchers propose that the original name of the ancient Turkic religion was not “Tengrism” but “Bögü religion.” This view is based on the frequent use of the term “bögü” in ancient Turkic manuscripts in religious and sacred contexts meaning “wise,” “ruler,” or “protector.” Similar usages of the term in texts such as the Codex Cumanicus and Mongolian sources are presented as supporting evidence for this theory.

Religious Practitioners and Rituals

Religious practices in Tengrism were conducted by practitioners known as kam or baksı.

Kam / Baksı (Shaman)

The religious practitioner was generally called “kam”; among the Kyrgyz and Kazakhs, the term “baksı” was used. The kam served as a seer, healer, sage, and intermediary between the spirit world and humans. He worked for the benefit of the community, communicated with spirits, foretold the future, and attempted to cure illnesses. His rituals were performed with drums and various musical instruments, yet he never claimed to know everything; Rituals typically ended with the phrase "Only the Sky God knows what lies beyond this."^【2】.

Sacrificial Rites

Sacrifice was a ritual performed to express gratitude to Tengri and other sacred entities (iyeler), to make requests, or to seek protection. Sacrifices were divided into bloodless and blood offerings.

Bloodless Sacrifices

• Saçı: A form of sacrifice involving the scattering of food and drink such as milk, kumis, and butter into nature. Saçı was typically performed by scattering offerings toward the four cardinal directions or over a house.

• Iduk: Performed by releasing a designated animal into nature after its consecration. Such an animal was not burdened, milked, or sheared.

• Yalıma (Cloth Binding): The practice of tying pieces of cloth to sacred trees or kam drums.

Blood Sacrifices

Animals such as horses, rams, or cattle were commonly sacrificed. White animals were offered to celestial spirits like Ülgen, while black animals were offered to underworld spirits like Erlik. Out of respect for the animal’s spirit, care was taken not to let its blood soak into the earth or to break its bones. The animal was typically sacrificed by cutting open its chest.

Prayers and Chants

Prayers (alkışlar) were fundamental to Tengrism. They generally took the form of supplication, thanksgiving, or expressions of good wishes. One of the earliest known prayers is recorded from 328 CE, when a Hun ruler (Shan-yu), after conquering a city, raised his hands toward the sky atop his horse and said: “O Sky! I thank you for giving me this.”

Mourning Rituals

Mourning rituals described in the Book of Dede Korkut reflect traces of the Tengrist era. Upon a person’s death, common practices included cutting one’s hair, scratching one’s face, wailing laments, wearing black clothing, and cutting off the tail of the deceased’s horse. Additionally, a feast known as the “death meal” was held in honor of the deceased.

Important Documents and Sources

Information about Tengrism is based on various primary and secondary sources:

• Orkhon Inscriptions: The monuments of Kül Tigin, Bilge Khagan, and Tonyukuk from the Göktürk period are the most fundamental indigenous sources describing the Tengri belief and the relationship between state and religion.

• Irk Bitig (Book of Omens): A text reflecting the ancient Turkic belief system in literature, containing content on divination and prophecy, and regarded as a source for shamanism studies.

• Foreign Sources: Chinese, Eastern Roman (Byzantine), and Sumerian texts provide external observations on the religious beliefs and practices of the ancient Turks.

• Folkloric Materials: Heroic epics, myths, legends, and oral narratives serve as verbal sources that demonstrate the reflection and continuity of the belief system among the people.