Ancient Turkish thought and mystical tradition
DOI:
https://doi.org/10.59402/EE006202409Keywords:
Turkish trought, Monoteist belief, Is;amic and mystical traditionsAbstract
Faith and moral values occupy a special place among the sources of ancient Turkic thought. Faith and moral values have made a significant contribution to the formation of a person’s psychological structure and identity, as well as his thinking. The beliefs and ways of thinking of the ancient Turks were associated with mythology. The ancient Turks always lived in close contact with nature and therefore they deified natural phenomena. Shamanism spread in the Altai and Ural regions, which influenced Tibetan and Chinese culture. Among the Turks, local traditions met with shamanic elements, but, unlike shamans and other movements, they did not share idolatry and polytheism. The ancient Turks were inclined towards monotheism. This can be found in the concept of “Goktanrı” (belief in the Heavenly God). The tendency of the human spirit from polytheism to monotheism is a movement from chaos to order and harmony. The ancient Turks did not separate love for God from love for man. They also had high moral and spiritual values. And therefore the Turks easily accepted Islam and its mystical traditions. All this matters contributed to the dominance of the universal spiritual environment in a wide geography. They move away from material understanding and denote the symbolic embodiment of the beauty of God. A person begins to understand the phenomenology of his spirit. In ancient Turkic thought, the connection between God and man is established by spirit. The Spirit emanates from God and descends from heaven to earth. He ascends back to Him. This movement is reminiscent of the Sufi concepts of “nuzul” (descent) and “uruc” (ascension). Thus, local elements of the spiritual culture of the ancient Turks and the traditional values of Islamic mysticism complemented and enriched each other throughout history. This process was an important factor in ensuring the spiritual unity and social consolidation of society.
Downloads
References
Aleksev, N. A. (1980). Ranniye Formı Religii Tyurkoyazychnıh Narodov Sibiri. Nauka.
Anokhin, A. V.(1924). Materialy i Shamanstvu Altaytsev. Akademiya Nauk.
Bartold V. V. (1963). Istoriya Kulturnoy Jhizni Turkestana. Sochineniya. t. 2. Ç. 1. Izdatelstvo Vstochnoy Literatury.
Danişmend, İ. H. (1959). Türk Irkı Niçin Müslüman Olmuştur? Okat Yayınları.
Eliade, M. (1987). Kosmos i İstoriya: İzbrannıe Raboty. Progress.
el-Mas’udi Abulhasan Ali İbn Huseyn. (1385). Kitabül-Murevvec-üz Zeheb ve Medain-ül Cevher.
Korogly, K. G. (1983). Vzaimosvyazi Mejdu Stranami Sredney Azii, Irana i Azerbaydjana. Nauka.
Köprülü, F. (1991). Türk Edebiyatında İlk Mutasavvıflar. Diyanet İşleri Bakanlığı Yayınları.
Lavrov, P. L. (1989). O Religii. Mısl. 1989.
Malov, S. Y. (1951). Pamyatniki Drevnetyuryurkskoy Pismennosti. Akademiya Nauk.
Muntehebi min kitab-i tebayiül-hayavan. (1942). Şerefül-Zaman Tahir Mervezi-Tabib. Minorskin.
Nasr S. H. (1978). An introduction to Islamic Cosmological Doctrines. Thames and Hudson Ltd.
Potapov, L. P. (1978). K Voprosu o Drevnetyurkskoy Osnove i Datirovke Altayskih Şamanov. Etnografiya narodov Altaya i zapadnoy Sibiri. Nauka.
Potapov, L. P. (1991). Altayskiy Şamanizm. Nauka.
Schimmel, A. (1994). Deciphering the Sings of God. A Phenomenological Approach to İslam. State University of New York Press. 1994.
Seyidov, M. (1994). Kam-Şaman ve Onun Kaynaklarına Ümumi Bakış. Gençlik.
Shamanizm. (1902). Entsiklopedicheskiy Slovar. F.A. Brakkauz (Leypsik), I.A. Yefron (S.-Petepzburg). T.77.
Tamer, G. (2015). Revelation, Sciences and Symbolism. Al-Ghazālī’s Jawāhir al-Qurʾān. Islam and Rationality. The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary. Vol 1. Edited by Georges Tamer. Brill. https://doi.org/10.1163/9789004290952_005
Taşğın, A., & Bünyamin S. (2012). “Hacı Bektaş Ve Hacı Toğrul Karşılaşması: Güvercin Ve Doğan Donuna Bürünme”, Turkish Studies, Volume 7/1, 105-129. https://doi.org/10.7827/TurkishStudies.3120
Taşğın, A., & Atay, Ö. (2017). “Hacı Bektaş Veli Velayetnamesini Yeniden Okumak: Macar Turul’u ile Gül Baba’nın Tuğrul’u”, Sosyal Bilimler Araştırma Dergisi (SBARD), (30), 115-126.
Taşğın, A., & Atay Ö. (2019). “Hazreti Şah’ın Avazı Turna Derler Bir Kuştadır”: Hacı Bektaş Velayetnamesi’nde Turna Ve Turna İlahisi”, Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi, 92, 83-100. https://doi.org/10.34189/hbv.92.005
Uludağ, S. (2019). İslam Düşüncesinin Yapısı (Selef/Kelam/Tasavvuf/Felsefe). Dergah Yayınları.
Yevsyukov, V. V. (1988). Mifı o Vselennoy. Nauka.
Downloads
Published
Issue
Section
License
Copyright (c) 2024 Nasib Göyüşov

This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.
The copyright of the articles published in Edeb Erkan holds to the author. The authors thus reserve the right to use all kinds of public transmission rights, including reproduction, representation, printing, publication, distribution and transmission via the Internet. Edeb Erkan should be listed as the publishing institution and provided that Edeb Erkan (EE) is referred in the publication. When cited, the name of the journal, the name of the article, the author(s) name, surname, number and publication year should be given.
Authors hold responsibility for their own opinions.
All articles published in this journal are licensed under the terms of the Creative Commons Attribution-NonCommercial 4.0 International License. The license permits non-commercial re-use of an open access article, as long as the author is properly attributed.