SHAMANISM The cult of Tangra was essential for the dynasty of Khans (Kings). Several clay plates reiterated the following religious sentence: “Who is speaking the truth, is seen by god – who is speaking lies, is seen by god, too.” Shamanism is the medicine of the imagination. --Jeanne Achterberg, Imagery in Healing He descends into chaos and tribulation, into the realms beyond the limits of convention and human laws where the seething magma of raw transformative energy resides in its unrefined and undiluted state. --Stephan Hoeller, THE GNOSTIC JUNG Shamans were the first dreamworkers...if someone could imagine or dream an event, that action was considered to be, in some sense, real. --Stanley Krippner Natural mystic-ecstasies can happen spontaneously to anyone. They often have an uncanny or supernormal quality. They involve euphoria or bliss to an extent unknown in most usual activities. They seem important in some strange way. There is also some element of transcendence. They remain in memory longer and more vividly than ordinary events. But not all experiences are of equal depth. Some lead directly to the loss of sense of self and time, and a reduction in mental activity. It is a form of cosmic-consciousness. In most cultures the basic elements -- fire, air, water, and earth -- are revered in some manner, or at least considered fundamental to existence; some systems contain even finer distinctions. This has resounded through history in a variety of mystic arts ranging from alchemy to astrology, to Native American shamanism. In yoga they are known as the tatvas. Always this doctrine of the four elements symbolized a sense of wholeness with nature and self. The mystic fifth element appears as the essence, or quintessence, spirit or ether. It represents the synergetic effect of the primary four components of natural existence. In opening to nature the self is purified, fear and shame vanish, replaced by the sense of brotherhood with all life. It is an experience of oneness with the creation. Because nature always reflects the archetype of death/rebirth, the psychological response to a profound experience in nature may be one of rebirth. This can be particularly true if there is a close brush with death. The transport may also occur witnessing a birth which can evoke a strong sense of awe and wonder at the miracle of life. In the nature-mystic experience there is always a mixture of instinctive awe and delight, a thrill usually felt most deeply in utter solitude, which fills the heart with a Presence. It is a form of enlightenment or illumination, where the divine element is veiled by nature. The experience is characterized by a deep feeling, rather than knowing. It is a life-changing event, with many further repercussions and adjustments. One gains a new perspective as when standing on a majestic mountain, surveying the panorama. The mind calms, becoming tranquil and still, in regard for the beloved. All things seem pristine, perfect, and eternal. Conflicts are transcended or resolved in self-forgetfulness. The world looks different. Maslow likened it to a visit to a personal heaven. One feels more alive, loving, accepting, blessed, and happy. A peak experience can be grounded by working with it in a journal and meditation, reclaiming those states for future nourishment. They are sources of sanctuary and inner fortitude, providing a foundation for further excursions into mystical dimensions. You can use them for stress management by recalling a special place and time in nature where you felt open and secure. Deep relaxation provides many benefits for health and well being. T’ien (à Tan) is the chinese/uigur/kirgiz word for “sky”. Ra is, despite egyptian roots, also an indoiranian word for “god”. Nak was the common word for “human” of the different tribes from turk, aryan, altaic and uralic, but also from more ancient heritage like sumerian – of course this term differed etymologically due to ethnological facts – living in the wide regions and valleys between the Altai and Pamir mountains in middle asia known as Kirgizstan and Tadjikistan today. So we can concluse that Tangra is actually the abroveTanNakRa and its other terminology differs from tribe to tribe: Dengir (sumerian), Danguz (baltic), Tengri, Dingir, Tingir, Dangar (turkic, altaic) and Tangra (bulgarian). We will look only onto the last, the bulgarians as their heritage and form of cult and paganism differs from that of the turkic and altaic tribes because we have to look at the bulgarian heritage as an irano-aryan tribe which is an etymological (the nomenclatura of the words “bolg”, “balhara”, “balhash” and “bulkar” as well as many other words, which are in use today) and spiritual evidence (many bulgar tribes also practicated the irano-aryan zoroastric cult by summoning both cults, tangric and zoroastric, as the main element of Tangra is the fire.) We see a lot of cults based on sun worship. In that case, the sun (life – death – harvest) often rivals with the sky (drought – rain – harvest – grandeur). Tangra is the power sky, a non-personificated and non-anthropoligic cosmic power. But the “trinity”sky-man-god could be interpreted as the divine connection between man and nature, between sky and sun, so man can be seen as a part of this dignity, even as a small one. The celestial believe strongly includes the meaning of the balance of powers. There is no manifastated dualism. By becoming a part of the cosmic balance, man is no longer a subject of creation, he becomes divine himself. The cult of Tangra was also essential for the dynasty of Khans (Kings), on several clay plates there could be defined the following religious sentence: “Who is speaking the truth, is seen by god – who is speaking lies, is seen by god, too.” Main characters of Tangra are: male sky deity, unvisible, untouchable –its symbols are the sun, eagle and horse (the Windhorse, which is nowadays the coat of arms of Mongolia). The monotheistic cult of Tangra was widely practicated by ancient bulgarian tribes during their moving towards the western lands from the 4th until the 6th century and even after settling down on the Balkans in the 7th century up to the byzanthenean christianisation in the 9th century. In some of the Balkan and the Black Sea coast the cult was further developed with new creations combining the cults of the already settled souther slavs. But despite the monotheistic system, we can distinct between five structures within the religious-mythological construction – the main elements that are a sacred pantheon themselves: Tangra (Sky, Creator, God - the mighty sky) Yer Su (the holy earth-water) These both main spirits are followed by: Umay (Mother Earth, Womb of Earth, fertility) Erlik (the level of the underworld) Ancestor cult and demonology as well as totemism-shamanism
Posted on: Tue, 01 Apr 2014 00:18:44 +0000
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