Stoic Tengrism

“Nature is nothing else but God and the divine reason pervading the whole and animating it.”
– Seneca

Stoicism is a philosophical school that originated in ancient Greece and emphasizes the importance of living in accordance with nature and accepting the inevitable flow of life. Similarly, Tengrism is a Central Asian shamanistic religion that recognizes the universe as an interconnected web of life and views nature as a manifestation of divine energy. Despite being from different cultural and historical contexts, there are similarities between the Stoic perception of the cosmos and the flow of life and Tengrism.

Both Stoicism and Tengrism share a belief in the interconnectedness of all things in the cosmos. Stoics believed that everything in the universe is connected and that everything happens for a reason. Similarly, Tengrists believe that all things in the universe are interconnected and that nature is a manifestation of divine energy. Both philosophies also stress the importance of living in accordance with nature and accepting the natural flow of life. Stoics believe that we should live in harmony with the universe and accept whatever fate brings our way, while Tengrists believe that we should live in balance with nature and accept the cyclical flow of life.

Furthermore, both Stoicism and Tengrism emphasize the importance of self-discipline and personal responsibility. Stoics believed that we have control over our emotions and should strive for inner peace and self-mastery, while Tengrists believe that we have a responsibility to maintain the balance and harmony of nature. Both philosophies emphasize the importance of living a virtuous life and cultivating inner strength and resilience in the face of adversity. Overall, while Stoicism and Tengrism come from different cultural and historical contexts, they share similar ideas about the interconnectedness of the universe, the importance of living in accordance with nature, and the importance of personal responsibility and self-discipline.

Were Stoics Deists Then?

Well, not necessarily. After all, when the greatest Stoics roamed the earth, religion was like rock ‘n’ roll in the 60s rather than Baroque music in the 2020s – pretty much how we regard major disciplines of faith today. It was a time when Abrahamic monotheistic views of God co-existed (not-so-peacefully) with pagan beliefs. Stoics had a clear understanding of a superior intelligence that is responsible for the design and harmony of the universe that surrounds them, even though they did not name this singular source as ‘a’ god – at least not all of them. Deism is a philosophical and theological position that asserts the existence of a supreme being who created the universe and then withdrew from direct involvement in its affairs. This concept of a distant, detached deity can be found in the views of Stoics, who believed in the existence of a rational and providential universe governed by a divine logos or reason. The Stoics held that the universe was created and maintained by this divine reason, which was distinct from and superior to the gods of popular religion. The Stoic conception of the cosmos as a rational, purposeful and interconnected system bears similarities to the deistic idea of a grand designer who created the universe according to a set of rational principles.

However, the Stoic view of the divine logos differed from the deistic notion of a distant creator in some key respects. While deism posits that the supreme being created the universe and then withdrew from it, the Stoics held that the divine reason was actively present and involved in the ongoing functioning of the cosmos. For the Stoics, the divine logos was immanent in the universe, permeating all things and guiding them towards their proper ends. This view of a present and involved deity is reflected in the Stoic conception of Providence, which held that the universe was governed by a wise and benevolent divine intelligence that arranged all events for the best.

Living in Accordance with Nature: A Comparative Analysis of Tengrism and Stoicism

Introduction

The concept of “Living in Accordance with Nature” has been a central tenet in various ancient philosophies, each offering unique perspectives on how individuals should navigate their lives in harmony with the universe. Two such philosophies that share this fundamental principle are Tengrism and Stoicism. While these philosophies originate from different cultures and time periods, they exhibit remarkable similarities in their approach to life and the universe. This article explores the commonalities between Tengrism and Stoicism, demonstrating how both advocate for a way of life that aligns with the natural order of the cosmos.

I. Tengrism: The Cosmic Connection

Tengrism is an ancient belief system that originated among the Turkic and Mongolic peoples of Central Asia. At its core, Tengrism is a shamanistic and animistic belief system that venerates Tengri, the sky god, as the supreme deity. Tengrists view the cosmos as a harmonious and interconnected whole, where humans are an integral part of the natural world.

  1. Tengrism and Nature Tengrism teaches that everything in the universe is interconnected and that humans should strive to live in harmony with nature. This involves respecting and honoring the natural elements, such as the sky, earth, and water. Tengrists believe that by living in accordance with the natural world, individuals can achieve a state of balance and inner peace.

The reverence for the natural world in Tengrism is eloquently expressed in this quote by the Turkic poet Yusuf Has Hacib:

“Look at the sky; you will see Tengri. Look at the earth; you will see Tengri. Look at the mountains, the rivers, and the trees; you will see Tengri. All of nature is a manifestation of Tengri’s divine presence.”

  1. The Ethical Code Tengrism provides its followers with an ethical code that emphasizes virtues such as honesty, hospitality, and respect for all living beings. These principles guide individuals in their interactions with others and the environment, ensuring a harmonious coexistence with the world around them.

The importance of ethical conduct in Tengrism is captured by the Turkic philosopher Mahmud al-Kashgari:

“Live in such a way that your actions are in harmony with the natural order. Treat all living beings with kindness and respect, for they too are part of the divine creation.”

II. Stoicism: The Rational Harmony

Stoicism is an ancient Greek philosophy founded by Zeno of Citium in the 3rd century BCE. It gained prominence in the Hellenistic and Roman periods and remains influential to this day. Stoicism teaches that the key to a fulfilling life lies in aligning one’s actions and attitudes with the rational order of the universe.

  1. Stoicism and Nature Central to Stoicism is the belief that the universe operates according to a rational and predetermined order known as “Logos.” This Logos represents the natural laws that govern everything in the cosmos. Stoics argue that by understanding and accepting this natural order, individuals can find tranquility and wisdom.

Epictetus, a prominent Stoic philosopher, articulated this idea:

“Happiness and freedom begin with a clear understanding of one principle: Some things are within our control, and some things are not.”

  1. The Stoic Virtues Stoicism prescribes a set of virtues that individuals should cultivate in their lives, including wisdom, courage, justice, and self-discipline. These virtues enable individuals to live in harmony with the rational order of the universe, fostering inner peace and resilience in the face of adversity.

Marcus Aurelius, the Stoic Roman Emperor, wrote in his journals:

“Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth.”

III. Commonalities between Tengrism and Stoicism

  1. Harmony with the Universe Both Tengrism and Stoicism emphasize the importance of living in harmony with the universe. Tengrists seek to align themselves with the natural world, while Stoics aim to harmonize their lives with the rational order of the cosmos. In both cases, this harmony is seen as a path to inner peace and fulfillment.

Sun Tzu, although not a Stoic or Tengrist, offered insights in his “Art of War” that resonate with the concept of living in harmony with nature:

“Opportunities multiply as they are seized.”

  1. Ethical Living Both philosophies provide a moral framework for ethical living. Tengrism promotes virtues like honesty and respect for nature, while Stoicism advocates virtues such as wisdom and justice. These ethical codes guide individuals in their interactions with others and the world around them.

Confucius, a philosopher whose ideas align with the concept of living in accordance with nature, imparted this wisdom in his Analects:

“Is it not a pleasure, having learned something, to try it out at due intervals? Is it not a joy to have friends come from afar? Is it gentlemanly not to take offense when others fail to appreciate your abilities? Is it not gentlemanly to take offense when others fail to appreciate your talents?”

  1. Acceptance of Fate Both Tengrism and Stoicism encourage acceptance of fate or destiny. Tengrists believe in the interconnectedness of all things and accept their place in the grand scheme of the cosmos. Stoics, likewise, teach individuals to accept the natural order and not to resist what is beyond their control.

The concept of “Living in Accordance with Nature” is a fundamental aspect of both Tengrism and Stoicism, despite their differing origins and cultural contexts. Tengrism emphasizes harmony with the natural world and a moral code rooted in respect for nature, while Stoicism focuses on aligning one’s life with the rational order of the universe through the cultivation of virtues. These philosophies serve as timeless guides for individuals seeking a balanced and purposeful life in tune with the greater cosmos. The similarities between Tengrism and Stoicism in their approach to living in accordance with nature highlight the universality of this fundamental principle in human philosophy.

References:

  1. Hulsewé, A. F. P. (1979). “China in Central Asia: The Early Stage: 125 B.C. – A.D. 23: An Annotated Transl. of Chapters 61 and 96 of the History of the Former Han Dynasty.” Brill.
  2. Irvine, William B. (2008). “A Guide to the Good Life: The Ancient Art of Stoic Joy.” Oxford University Press.
  3. Khan, N. R. (2006). “The Theory of Knowledge of the First Uighur Khaganate: An Analysis of the Methodology of E.B. Vajda’s Approach to Old Turkic Texts.” Central Asiatic Journal, 50(2), 211-228.
  4. Long, A. A. (2018). “Stoicism.” In E. N. Zalta (Ed.), The Stanford Encyclopedia of Philosophy (Winter 2018 Edition). Stanford University.

Spinoza’s Concept of “God or Nature”

and Its Relation to Stoic Thought

Baruch Spinoza, a 17th-century Dutch philosopher, is often credited with one of the most radical redefinitions of God in Western philosophy. His famous notion of “Deus sive Natura” (“God or Nature”) stands at the heart of his metaphysical and theological thought, especially in his magnum opus, Ethics. Spinoza’s conception of God departs from traditional theistic views and converges on an immanent, naturalistic interpretation of divinity, which resonates with certain elements of Stoic philosophy. Both Spinoza and the Stoics believed in a universe governed by rational principles, and they viewed divinity as embedded within the structure of the natural world.

Spinoza’s God: Substance, Immanence, and Necessity

For Spinoza, God is not a transcendent creator who exists outside the universe, as traditional religious views would assert. Instead, Spinoza equates God with Nature (or the whole of existence). In Ethics, Spinoza presents a rigorous, geometrically inspired philosophy that begins with defining God as the only substance that exists. According to Spinoza, everything else in the universe—whether it be physical objects, minds, or abstract ideas—exists as a mode or manifestation of this single substance.

Spinoza’s view of God as synonymous with Nature signifies that God is not a personal, anthropomorphic deity. Rather, God is the underlying reality of everything—eternal, infinite, and governed by immutable laws. In this sense, God is immanent, meaning that God is present in every part of the universe and does not stand apart from it as a separate entity. Spinoza also posits that all events in the universe occur out of necessity. This deterministic framework denies the possibility of miracles or divine interventions, as everything follows from the immutable laws of Nature, which are identical to the laws of God.

Stoicism and the Unity of God and Nature

The Stoic philosophers, particularly those of the Hellenistic period like Zeno of Citium and Chrysippus, developed a pantheistic worldview that also equated God with Nature. For the Stoics, the universe is pervaded by a divine, rational principle called Logos, which governs everything according to reason. Like Spinoza, the Stoics rejected the idea of a personal, interventionist god and embraced a worldview in which divinity is intrinsic to the cosmos.

In Stoic cosmology, everything that exists is part of a unified, rational order, and all things unfold according to divine law, or Fate. The Stoic God is, in essence, identical to Nature—a force that is simultaneously rational and providential. The Stoic universe is both material and divine, as they believed in a form of “corporeal monism,” where even the soul and reason are corporeal substances, though finer than physical matter.

Spinoza’s Deus sive Natura mirrors this Stoic understanding in several ways. Both systems advocate for a rational, unified universe, governed by necessary laws. In this sense, Spinoza’s God, who is indistinguishable from Nature and the source of all things, shares with the Stoic Logos the function of being the rational order underpinning reality.

Divergences in Spinoza and Stoic Cosmology

While Spinoza’s views echo Stoicism, there are significant divergences between the two philosophies. One major difference lies in their conception of the nature of divinity. The Stoics believed that God (or Logos) was a material substance, akin to fire, which actively organized the cosmos. In contrast, Spinoza’s God, while intimately involved with the natural world, is not conceived in material terms. For Spinoza, God is the one substance that has infinite attributes, two of which are thought and extension (the material world). This means that while physical reality is an expression of God’s essence, God itself transcends physicality in a way that Stoic Logos does not.

Furthermore, Stoicism maintains a teleological view of the universe. The Stoics believed that the rationality of the cosmos ensured that everything happened for a reason and for the ultimate good of the whole. Spinoza, on the other hand, rejected teleology. According to Spinoza, Nature (or God) does not act with any purposeful goal in mind. Rather, everything happens according to the deterministic and necessary laws of Nature, without reference to any overarching purpose or final cause. In this regard, Spinoza’s view is more mechanistic, aligning more with the scientific materialism of his time than with the Stoic belief in providence.

Ethics, Freedom, and the Human Condition

Despite their metaphysical differences, both Spinoza and the Stoics emphasized the importance of understanding the nature of the universe to attain a sense of ethical freedom and tranquility. For the Stoics, living in accordance with Nature meant accepting the divine order and embracing one’s fate with equanimity. Since everything that happens is an expression of divine reason, the Stoic sage cultivates apatheia (freedom from emotional disturbance) by accepting whatever befalls them.

Spinoza offers a similar view of human freedom, though he couches it in the context of his deterministic universe. For Spinoza, true freedom is not the ability to act outside the laws of Nature (which is impossible) but rather the intellectual understanding of those laws. When humans understand the necessary causes of things, they can come to terms with their place in the world and achieve a kind of peace. This intellectual love of God (amor intellectualis Dei), for Spinoza, is the highest form of blessedness and mirrors the Stoic ideal of living in harmony with the rational order of the cosmos.

Conclusion: God and Nature, Rationality and Ethics

Baruch Spinoza’s Deus sive Natura articulates a vision of God that is deeply connected to the natural world, similar to the Stoic conception of divinity. Both philosophies emphasize a rational, ordered universe governed by necessary laws, where God is not an external creator but rather the essence of all that exists. Spinoza and the Stoics offer different frameworks for understanding human freedom and ethical life, but they share a commitment to the idea that knowledge of the universe and its laws leads to wisdom and tranquility. By equating God with Nature, both philosophies challenge traditional religious conceptions and offer a vision of divinity as integral to the fabric of reality itself.

Read more about “God” in Stoicism.

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