MY PERSONAL SELF-ASSESSMENT SCIENCE AND RELIGION Текст научной статьи по специальности «Философия, этика, религиоведение»

MY PERSONAL SELF-ASSESSMENT Science and religion

Grigori Tomski CONCORDE International Academy g.tomski@gmail. com

In the field of science, I was mainly engaged in mathematical research, which I talk about in my publication My personal assessment: Trace in mathematics [1]. In 19922005, I was a UNESCO senior expert in the field of mathematics, as well as science and technology education, as described in my book UNESCO and Philosophy UNESCO et philosophie [2]; which also explains why I organized the CONCORDE International Academy in 2009.

In the first part of this publication, I explain why I decided to start modernizing Tangrism (Tengrism) - the ancient religion of the steppe peoples, preserved in Yakutia, tolerant and undogmatized, to make it compatible with the scientific view of the world.

In the second part, I compare the modern Tangrism thus developed (possessing a customizable modular architecture) with the ideas of European thinkers on an ideal religion. It is shown that in fact modern Tangrism coincides with the worldview of any person with views compatible with the scientific worldview.

I believe that my actions for the development of modern tangrism are useful for bringing people of good will closer to rational thought and will leave their mark, as will my efforts in the field of mathematics and mathematics education.

Keywords: UNESCO, CONCORDE International Academy, Attila, Tangrism, Tengrism, tolerance, religion and science.

MY WAY TO MODERN TANGRISM

I have described my life trajectory in my Tomski G. Compte-rendu scientifique et créatif [3] and other publications, so in this part I limit myself to describing the events that led me to take an interest in religion of my ancestors, Tangrism (Tengrism, Tangaraism), and its modernization.

Disappeared qualities of a prophetic child

I was born in Central Yakutia. My parents were at the time very young (20 years old), my father was studying at a waterways college, my mother was an accountant. After his studies paid for by the State, my father was to work for three years in the fishing fleet of the Lena delta in the Far North. So my first childhood memories are the endless areas of tundra covered with small flowers and the great Lena River (length 4,300 km).

For my parents, life in the Far North was therefore an exciting experience. Indeed, Central Yakutia, with its vast pastures and meadows, its steppe oases, its herds of horses and cows, resembles Central Asia or Mongolia more than a region of the Far North. The population here is more dense. One can, from a village, see the neighboring village, which is impossible in North Yakutia where the villages are separated by tens or hundreds of kilometers. In summer, temperatures rise to 38 ° C and even 40 ° C, but winter is colder than on the edge of the Arctic Ocean.

Navigation in the lower Lena lasts only 3-4 months. In winter, my father worked as a technician (radio and generator) in the villages. One winter, we lived in a small remote village (at least 150 km from the other villages), on an island formed by two arms of the Lena River and the Arctic Ocean.

I did not have many toys and I liked to build houses with books and other objects. Then I puted in these "houses" of the "inhabitants" (pawns of the game of chess) which represented our neighbors and the other inhabitants of our village. They led ordinary daily life and sometimes a bit extraordinary.

I say one day:

"Here, Ammosov and his friends, the police arrive, arrest them."

A few days after the police arrived from the town of Tiksi, center of the department, and arrested these gentlemen. They committed a crime and nobody knew about it.

The villagers did not receive their salary in cash (as a result of isolation), each month a telegram from their fishing company announced the amount of their salary and they could get supplies from their shop within the limit of their salary. But these telegrams were often late. People began to ask me:

Most often, I did not answer right away and continued my games. Then one day I declared in the primitive language of a child:

- The telegram is coming. We'll have some butter, we'll have sugar! And the telegram arrived without fail.

Another prediction that seemed impossible for my parents:

- Grigori was wrong this time. He says Marina's son is back and Marina drinks vodka and is slightly drunk.

- It is not possible because he is in prison in South Siberia 3000 kilometers from

here.

- And he must remain in prison for a few more years. The next day, Marina, joyful, came to announce the news:

- I am happy ! My son came home. It was a big surprise for me because I was not aware of the amnesty.

- Grigori told us but we were not aware either. He also said that you drank vodka and was slightly drunk.

Marina laughed:

- Of course! I was drunk, a little vodka and a lot of happiness.

In 1951

I sometimes look in the books for explanations. Telepathy, transmission of thought ... Perhaps. I would like to have now this very useful faculty. But I agree with researchers who write that clairvoyance can only be episodic, not throughout life and not in all places.

It is said that, probably, I lost my childhood gift because of my studies. Indeed, I became a Professor of the Universities, Doctor of State in mathematics, I also have a diplomatic and law formations. I am told that as soon as my intellectual activities will be less intense and I will have plenty of time to meditate quietly, my childhood gift may come back.

Of course, my parents did not have a notebook of the observations of unusual predictions of their child and my stories have no scientific value. I believe that these phenomena can only be studied successfully with the active participation of associations and networks of passionate and honest, professional and amateur researchers who are not blinded by their assumptions or beliefs. In fact, many of these networks will bring together people with compatible personal religions and who respect the same or similar moral codes. Scientific culture can thus be made accessible to all, capable of bringing intellectual and creative happiness to a greater number.

Thus, I encountered phenomena still unexplained by science in my earliest childhood.

Scientific studies and activities

The Yakuts (Sakhas) of the old generation compared to us were mostly calm, honest and reasonable people, spoke in a very rich language, practically did not use swear words. They could not only feed themselves from breeding, hunting, fishing, but also pay taxes to the state and perform various tasks that were obligatory at that time. Many led a way of life that did not differ much from that of their ancestors centuries ago.

For example, I myself was born at home, not in a hospital. When the contractions started, my father went out into the yard and brought some hay disinfected from the Siberian cold and put it on the ground. According to Yakut custom, my mother gave birth on her knees, and I fell on the hay, that is, I was born, as my distant steppe ancestors did in the days of Genghis Khan and Attila. I hardly noticed manifestations of superstitions except for very rare stories about spirits or souls of former shamans.

I studied in seven schools in Yakutia, so I know this vast territory well. As a child, I did not see a single Orthodox, Muslim or Jew practicing their faith. We only knew about these religions from films, fiction and atheist literature, for example, the books The Amusing Bible by the French writer Léo Taxil. After reading this book, around the age of 15, out of curiosity, I went with some friends to visit the only church in the city of Yakutsk, which was a large ordinary wooden house. We only found a few old and modest Russian women there.

Among the yakut (sakha) tangrist customs were observed: the symbolic feeding of the spirit of fire before a festive meal, short solemn blessings and the common use of the term aiyy, which is an exclamation of warning against bad words or actions.

In my publication My personal assessment: Trace in mathematics [1], I spoke about my studies at the Universities of Yakutsk and Leningrad, the defense of theses in mathematics and the intense scientific activities until 1992, as well as the internship postdoctoral fellow at the Paris Dauphine University in 1978-1979.

During this internship in France, I came across the fact that almost every new interlocutor was interested in the religion to which I adhere. In those days, like almost all Soviet citizens, I considered myself an atheist. The majority of the French perceived this with apparent surprise, some began to ask questions about the traditional religion of the Yakuts (Sakhas).

I knew enough about this subject. In addition, the interlocutors were mainly scientists, representatives of the exact sciences, so they were satisfied with the brief explanations. In the libraries of Paris, I found interesting sources on the Tangrian religion of the classical period (periods of Genghis Khan and Attila) and on shamanism. Moreover, the religion of the inhabitants of the steppes of the time of Genghis Khan and of his children and grandchildren is well described in the books of the great travelers Guillaume de Rubrouck and Plano Carpini, which I read attentively during my school years.

The credo of Tangrism with its great tolerance is well formulated by the Great khan Mengu (Mangu, Mongka) to Rubruck: "We Mongols that there is only one God, by whom we live and by whom we die. But as God give us the different fingers of the hand, so he gives to men divers way.". In his letter to Pope he used the significant formula: "in Heaven there is only one eternal God, and on Earth is only one lord, Genghis Khan, the Son of God" and declared that "by the virtue of the eternal God, from the rising of the Sun to the setting all the word shall be in universal joy and peace..." (Rubrouck G. Voyage dans l'Empire mongol)

UNESCO and religion

In 1992-2005, I was a Senior Expert (P-5) in UNESCO's Education Sector, which I describe in my book UNESCO et Philosophie : Catalyseur des idées et centre d'attraction des gens de bonne volonté [2].

The first Director-General of UNESCO was Julian Huxley (1887-1975), who was considered by his contemporaries to be a universal scientist, a recognized specialist in many fields of education, science and culture. This is why I will quote a few extracts from his book UNESCO: its purpose and its philosophy [4]:

« Unesco - United Nations Educational, Scientific and Cultural Organization- is by its title commited two sets of aims. In the first place, it is an international, and must serve the ends and objects of the United Nations, which in the long perspective are world ends, ends for humanity as a whole. And secondly it must foster and promote all aspects of education, science and culture in the widest sense of those words. » (p. 5)

« Frome acceptance of certain principles or philosophies, Unesco is obviously debarred. Thus, while fully recognising the contribution made to though by many of their thinkers, it cannot base its outlook on one of the competing theologies ... Neither can it espouse one of of the politico-economic doctrines competing that competing in the world. ... It cannot do so, partly because it is contrary to its charter and essence to be sectatian, partly for the very practical reason that any such attempt would immediately incure the active hostility of large and influential groups, and the non-cooperatation or even the withdrawal of a namber nations.» (p. 6-7)

« Thus it cannot and must not tolerate the blocking of research or of the hampering of its applications by superstition or theological prejudice. It must disregard or, if necessary, oppose unscientific or anti-scientific movements or movements, such as anti-vivisectionism, fundamentalism, belief in miracles, crude spiritualism, etc. In order to do it effectively, widespread popular is required education in the facts of science, the significance of the scientific method, and the possibilities of scientific applicationfor

increasing humain welfare. » (p. 37)

During my activities at UNESCO, the Declaration of Principles on Tolerance was adopted:

Declaration of Principles on Tolerance

The Member States of the United Nations Educational, Scientific and Cultural Organization, meeting in Paris at the twenty-eighth session of the General Conference, from 25 October to 16 November 1995,

Preamble

Bearing in mind that the United Nations Charter states: 'We, the peoples o the United Nations determined to save succeeding generations from the scourge of war, ... to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, ... and for these ends to practise tolerance and live together in peace with one another as good neighbours',

Recalling that the Preamble to the Constitution of UNESCO, adopted on 16 November 1945, states that 'peace, if it is not to fail, must be founded on the intellectual and moral solidarity of mankind',

Recalling also that the Universal Declaration of Human Rights affirms that 'Everyone has the right to freedom of thought, conscience and religion' (Article 18), 'of opinion and expression' (Article 19), and that education 'should promote understanding, tolerance and friendship among all nations, racial or religious groups' (Article 26),

Noting relevant international instruments including:

• the International Covenant on Civil and Political Rights,

• the International Covenant on Economic, Social and Cultural Rights,

• the Convention on the Elimination of All Forms of Racial Discrimination,

• the Convention on the Prevention and Punishment of the Crime of Genocide,

• the Convention on the Rights of the Child,

• the 1951 Convention relating to the Status of Refugees and its 1967 Protocol and regional instruments,

• the Convention on the Elimination of All Forms of Discrimination against Women,

• the Convention against Torture and other Cruel, Inhuman or Degrading Treatment or Punishment,

• the Declaration on the Elimination of All Forms of Intolerance Based on Religion or

Belief,

• the Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and

Linguistic Minorities,

• the Declaration on Measures to Eliminate International Terrorism,

• the Vienna Declaration and Programme of Action of the World Conference on Human

Rights,

• the Copenhagen Declaration and Programme of Action adopted by the World Summit for

Social Development,

• the UNESCO Declaration on Race and Racial Prejudice,

• the UNESCO Convention and Recommendation against Discrimination in Education, Bearing in mind the objectives of the Third Decade to Combat Racism and Racial

Discrimination, the World Decade for Human Rights Education, and the International Decade of

the World's Indigenous People,

Taking into consideration the recommendations of regional conferences organized in the

framework of the United Nations Year for Tolerance in accordance with UNESCO General Conference 27 C/Resolution 5.14, as well as the conclusions and recommendations of other conferences and meetings organized by Member States within the programme of the United

Nations Year for Tolerance,

Alarmed by the current rise in acts of intolerance, violence, terrorism, xenophobia,

aggressive nationalism, racism, anti-Semitism, exclusion, marginalization and discrimination directed against national, ethnic, religious and linguistic minorities, refugees, migrant workers, immigrants and vulnerable groups within societies, as well as acts of violence and intimidation committed against individuals exercising their freedom of opinion and expression - all of which threaten the consolidation of peace and democracy, both nationally and internationally, and are

obstacles to development,

Emphasizing the responsibilities of Member States to develop and encourage respect for

human rights and fundamental freedoms for all, without distinction as to race, gender, language,

national origin, religion or disability, and to combat intolerance,

Adopt and solemnly proclaim this Declaration of Principles on Tolerance

Resolving to take all positive measures necessary to promote tolerance in our societies,

because tolerance is not only a cherished principle, but also a necessity for peace and for the

economic and social advancement of all peoples,

We declare the following:

Article 1 - Meaning of tolerance

1.1 Tolerance is respect, acceptance and appreciation of the rich diversity of our world's cultures, our forms of expression and ways of being human. It is fostered by knowledge, openness, communication, and freedom of thought, conscience and belief. Tolerance is harmony in difference. It is not only a moral duty, it is also a political and legal requirement. Tolerance, the virtue that makes peace possible, contributes to the replacement of the culture of war by a culture of peace.

1.2 Tolerance is not concession, condescension or indulgence. Tolerance is, above all, an active attitude prompted by recognition of the universal human rights and fundamental freedoms of others. In no circumstance can it be used to justify infringements of these fundamental values. Tolerance is to be exercised by individuals, groups and States.

1.3 Tolerance is the responsibility that upholds human rights, pluralism (including cultural pluralism), democracy and the rule of law. It involves the rejection of dogmatism and absolutism and affirms the standards set out in international human rights instruments.

1.4 Consistent with respect for human rights, the practice of tolerance does not mean toleration of social injustice or the abandonment or weakening of one's convictions. It means that one is free to adhere to one's own convictions and accepts that others adhere to theirs. It means

accepting the fact that human beings, naturally diverse in their appearance, situation, speech, behaviour and values, have the right to live in peace and to be as they are. It also means that one's views are not to be imposed on others.

Article 2 - State level

2.1 Tolerance at the State level requires just and impartial legislation, law enforcement and

judicial and administrative process. It also requires that economic and social opportunities be made available to each person without any discrimination. Exclusion and marginalization can lead

to frustration, hostility and fanaticism.

2.2 In order to achieve a more tolerant society, States should ratify existing international

human rights conventions, and draft new legislation where necessary to ensure equality of

treatment and of opportunity for all groups and individuals in society.

2.3 It is essential for international harmony that individuals, communities and nations

accept and respect the multicultural character of the human family. Without tolerance there can be

no peace, and without peace there can be no development or democracy.

2.4 Intolerance may take the form of marginalization of vulnerable groups and their

exclusion from social and political participation, as well as violence and discrimination against them. As confirmed in the Declaration on Race and Racial Prejudice, 'All individuals and groups

have the right to be different' (Article 1.2).

Article 3 - Social dimensions

3.1 In the modern world, tolerance is more essential than ever before. It is an age marked by the globalization of the economy and by rapidly increasing mobility, communication, integration and interdependence, large-scale migrations and displacement of populations, urbanization and changing social patterns. Since every part of the world is characterized by diversity, escalating intolerance and strife potentially menaces every region. It is not confined to any country, but is a global threat.

3.2 Tolerance is necessary between individuals and at the family and community levels. Tolerance promotion and the shaping of attitudes of openness, mutual listening and solidarity should take place in schools and universities and through non-formal education, at home and in the workplace. The communication media are in a position to play a constructive role in facilitating free and open dialogue and discussion, disseminating the values of tolerance, and highlighting the dangers of indifference towards the rise in intolerant groups and ideologies.

3.3 As affirmed by the UNESCO Declaration on Race and Racial Prejudice, measures must be taken to ensure equality in dignity and rights for individuals and groups wherever necessary. In this respect, particular attention should be paid to vulnerable groups which are socially or economically disadvantaged so as to afford them the protection of the laws and social measures in force, in particular with regard to housing, employment and health, to respect the authenticity of their culture and values, and to facilitate their social and occupational advancement and integration, especially through education.

3.4 Appropriate scientific studies and networking should be undertaken to co-ordinate the international community's response to this global challenge, including analysis by the social sciences of root causes and effective countermeasures, as well as research and monitoring in support of policy-making and standard-setting action by Member States.

Article 4 - Education

4.1 Education is the most effective means of preventing intolerance. The first step in tolerance education is to teach people what their shared rights and freedoms are, so that they may be respected, and to promote the will to protect those of others.

4.2 Education for tolerance should be considered an urgent imperative; that is why it is necessary to promote systematic and rational tolerance teaching methods that will address the cultural, social, economic, political and religious sources of intolerance - major roots of violence and exclusion. Education policies and programmes should contribute to development of understanding, solidarity and tolerance among individuals as well as among ethnic, social, cultural, religious and linguistic groups and nations.

4.3 Education for tolerance should aim at countering influences that lead to fear and exclusion of others, and should help young people to develop capacities for independent judgement, critical thinking and ethical reasoning.

4.4 We pledge to support and implement programmes of social science research and education for tolerance, human rights and non-violence. This means devoting special attention to improving teacher training, curricula, the content of textbooks and lessons, and other educational materials including new educational technologies, with a view to educating caring and responsible citizens open to other cultures, able to appreciate the value of freedom, respectful of human dignity and differences, and able to prevent conflicts or resolve them by non-violent means.

Article 5 - Commitment to action

We commit ourselves to promoting tolerance and non-violence through programmes and institutions in the fields of education, science, culture and communication.

Article 6 - International Day for Tolerance

In order to generate public awareness, emphasize the dangers of intolerance and react with renewed commitment and action in support of tolerance promotion and education, we solemnly proclaim 16 November the annual International Day for Tolerance.

Note that the Sakha Republic (Yakutia) took an active part in the events related to the preparation of this statement. During the meetings of the leaders of Yakutia (President ME Nikolaev and Speaker of the Parliament KE Ivanov) with the Director-General of UNESCO Federico Mayor, which I organized in 1993, it was pointed out that the experience of Yakutia, which manages to avoid religious and inter-ethnic conflicts, is interesting for the whole world.

In 1995, an international conference Tolerance, Mutual Understanding and Harmony was held in Yakutsk under the auspices of UNESCO.

Among UNESCO's initiatives to promote tolerance is the creation in 2006 of the

International Network of UNESCO Chairs on Inter-Religious Dialogue and Intercultural

Understanding.

Attila's Eurasian Empire and Tangrian Religion

In 2001, I unexpectedly wrote for myself a historical novel in French, Les Amis d'Attila, which was later translated into Russian, Turkish, Mongolian, Yakut and English. It happened in the following way.

At the end of 2000, during an exhibition of the Art of JIPTO in Paris [5, 6], a serious man stopped thoughtfully in front of a composition inspired by the images of the Lena rocks, representing steppe horsemen with banners. I thus met Jean-Claude Baudot who created, shortly before this visit with his wife the actress Cora Delbos, the cinematographic association Chance Production. He proposed to me to cooperate for a project of a film on Attila.

Jean-Claude Baudot was a great traveler and collector, organizer of numerous museums and exhibitions, journalist

On the next page, I publish excerpts from a letter summarizing our creative discussions and negotiation

CHANCE PRODUCTIONS 12 passage Bourgoin

75013 Paris tel. (33)1 45 82 06 57 fax (33)1 44 24 91 66 chanceproductions@yahoo. com

Proposition de projet : ATTILA

A l'attention de Gr^gori TQMSKI

^ vi Paris le 27 février 2001

ATTILA

NOTE D'INTENTION

Le film doit réhabiliter c'est à dire redonner ses « lettres de noblesse» à Attila qui disposait d'une armée et non de « hordes » qui pillait et brûlait certes les villes conquises mais simplement parce que la quasi-totalité des chefs de guerre de l'époque le faisaient également, qui discutait d'égal à égal avec les romains et le Pape, et qui, au demeurant, était juste, bon pour les siens, fin stratège et aimé de son peuple, les Huns. ^ ^ ^

« It will be necessary to attach, in the scenario, to show the influence and the role of the Yakut culture..., so that this film serves to promote the current specificity of Yakutia.

This essential aspect, implicit in the film, supposes a real and sincere involvement of current political figures of Yakutia in the film and the development of a real marketing plan aimed at exploiting the immediate cultural, political and economic repercussions of the film.

It will therefore be necessary to organize, during the screenings in the various countries, conferences and events which bring together current know-how in the form, for example, of trade shows or itinerant trade fairs...

All this without asking for money from the Yakut government but on the contrary so that it takes full advantage of the contacts generated.

For the Attila movie to be a "carrier rocket that launches satellites", it has to be excellent. It must therefore be elaborated meticulously by seeking from the start, let's not be afraid of words, to make it a masterpiece... »

We decided to set up a working group on this project in Yakutsk.

Jean-Claude Baudot and Cora Delbor wanted to write a screenplay themselves, but it was difficult for them. I had to write a novel on Attila, which could serve as the basis for the screenplay. Since I was always interested in the history of the peoples of the steppes and the Roman Empire, I write it quite easily (in French). This novel was then translated into Russian, Turkish, English, Mongolian and Yakut languages.

_ES AMIS D'ATTILA

Roman historique

GRIGORI TOMSKI

rXh&ÊMJkà

;/ 'f/ïk ^^^^tilri

y i 'ï • È

AJkAAAA

kA[/KAM'4

A .V A a

«

Ifil

GRIGORI TOMSICI

TH6 FR16NDS OF ATTILA

Historical novel

My book on Attila aroused the interest of the production company Agora Media, which in 2002 signed a contract with me for the writing of a scenario and dialogues, based on the adaptation of this novel. Currently, this scenario exists in French, English, Russian and Kazakh. A play Attila and Aetius was also written. As a result of these creative endeavors, in 2006 I became a member of the Société des Gens de Lettres de France (SGDL). I consider myself a literary disciple of Marc-Alfred Pellerin, a well-known writer, who gave me useful advice. He "swallowed in days" the first abridged version of my Attila novel and made an encouraging statement: "You have successfully created a Shakespearean character!" about the Roman general Aetius, who was a friend of Attila for about 40 years since childhood, but finally they faced each other in the great battle of the Catalaunian Fields in Champagne.

My works on Attila [7-18] are devoted to the analysis of the great historical mysteries: relations between Attila and Aetius, enigmas of the battle of the Catalaunian Fields, mysteries of the meeting of Attila and Pope Leo in Italy.

GRIGORI TOMSKI

ORESTE - AMI D'ATTILA

SCENARIO

et dialogues

By analyzing these mysteries, which many historians have stumbled upon unsuccessfully for centuries, I have had the following advantages over them:

- my close ancestors still led a way of life which, in essence, did not differ much from the way of life of the Huns; they continued to adhere to the basic principles and customs of the Tangrian (Tengrian) religion, well preserved in Yakutia, and whose revival we are currently witnessing;

- I relied on the knowledge of the customs and mentality of the ancient warriors of the steppes, described in the olonkho of the Yakuts, which is considered the most archaic heroic epic of the Turko-Mongol peoples;

- unlike European historians, I closely followed the latest sensational archaeological discoveries in the Eurasian steppes and historical research in Russian; and unlike Russian-speaking historians, I have studied all reliable European sources on Attila and the Huns; I have traveled a lot in the footsteps of Attila in France, Italy, Germany, Hungary and other countries, and now I live on the southern outskirts of the Catalaunian Fields and enjoy the curious historical legends of the inhabitants of these places on Attila.

Therefore, I was able to take a fresh look at historical information about Attila and the Huns. The form of literary works allows not only to carry out the logical analysis of historical events, but also to create psychological portraits of the participants in these events and to better understand the deep motivations of their actions. My efforts have aroused the interest and recognition of professional historians. In 2002, I became one of the speakers at the international symposium Attila in historical reality, literature and the fine arts, organized by the University of Picardie Jules Verne [19].

In 2012, I was among four plenary speakers, from the "far abroad", of the Eurasian Scientific Forum in Astana, dedicated to the 100th anniversary of the birth of Lev Gumilyov. My acquaintance with the history of the peoples of the steppes began at the age of 15 with the reading of the books of this famous historian and I could not imagine then that in many years I would lecture on the Eurasian Empire of 'Attila and the Tengerian religion in front of a room full of historians from many countries of the world.

A serious study of ancient and medieval history has greatly deepened my understanding of Tangrian (Tengrian) religion and its place in human history.

Contemporary Tangrism (Tengrism)

We perceive a religion as a set of compatible individual beliefs. Even the followers of traditional beliefs perceive their religions very differently. Each thinking person will soon have his or her own belief system. We are interested in all successful examples of customization of religions or presentation of worldview systems, first of all by talented scientists, creative people and leaders of public opinion.

Religion is the dominant worldview in most countries, the majority of people consider themselves religious, so it is interesting for scientists the opportunity presented by tangrism to interpret their worldview in a form religion without prejudice to its content. I did this in my books [20-27] based on the Tangrian (Tengrian) religion

of my ancestors:

GRIGORI TOMSKI

TANGRISM

Religion of AttiLa and Genghis Khan and its modern versions

Fpviropvivi TOMCKHVi

Pe/inrnfl Arm/ibi m Hmhtmc xaHa

TAHFPl/13 M

Grigori Tomski

Religion d'Attila et de bengis Khan

TAN ORIS ME

PHILOSOPHIE du TANGRISME

Grigori Tomski

In my monograph Tangrism: Religion of Attila and Genghis Khan and its modern versions, the systemic structure of modern Tangrism, practical for all creative people of good will, is described.

Note that classical Tangrism was based on the three ideas, expressed in written sources of the Mongol Empire era [24, 28]:

Exemplary tolerance, expressed in the following manner: "As God gave us the different fingers of the hand, so he gives to men divers way to him."

Desire for the Universal peace which is expressed in the words: "By the power of eternal Heaven, from sunrise to sunset, the whole world will be united in joy and peace".

Idea of a World Government expressed by the words: "There is only one God in heaven and, on earth, he must be one master."

These three ideas can be interpreted as the Credo of classical Tangrism, that is to say, a system of its principal dogmas, officially recorded.

The genesis of Tangrism must go back to the creation of the first empires of the

steppes, for "no state was founded without religion being its basis." (Rousseau J.-J.,

Contrat sociale, chapitre 8 du livre 4).

We formulate the Credo of modern tangrism in the following terms consistent with its classic formulation:

"There are many ways to the one God and the faith of each person must improve his quality of life without harming others. Let this faith contributes to the gathering of people of good will so that Humanity can live in harmony and solve all the problems that arise!"

The monotheistic religions agree that any precise representation of the Supreme Being or of God can not be proposed by philosophy. In this situation we propose to define God (Tangra) as the set of all forces, fields and their sources unknown to modern science, capable of helping a human being. Thus, we do not consider God as Creator, for it is not provable and arouses endless discussions.

One can choose the natural basis of modernized Tangrism with its very humanist Credo and its universal definition of God (Tangra) for the construction of these personalized systems. Each person can erect on this basis the superstructures corresponding to his native culture and responding to his needs for inspiration, improvement of the quality of his life. This gives many possibilities for the modernization of religions and beliefs in forms, compatible with a scientific vision of the world. The personalization of any religion protects it from obsolescence and dogmatization, since in this case a believer does not take it blindly, but changes according to his personality, passing it through himself and truly making his religion.

The basis of Tangrism can also be called its nucleus and its superstructures can be considered as its modules or its cells. It is convenient to present oneself in these terms and to describe for others the cellular architecture of modern tangrism which will be developed as a complex system capable of evolving and adapting to all changes.

Thus, modern Tangrism is a system: a coherent set of interrelated elements that

can be personalized by each one for himself, then developed creatively with deepening

of his knowledge and enriching his worldview.

The set of personal beliefs of each person is a good indicator of the intellectual and creative level of this individual, of his moral qualities.

The objective of the development of the historical module is the introduction into scientific use of objective data showing the place and role of the Tangrian religion in the political and religious history of the world. The topics of research and dissertations are numerous; one can write fascinating novels and screenplays, publish beautiful illustrated books.

Yakutia stands in the lead in the revival of Tanrism on a modern basis, as the

Sakhas (Yakuts) have not been strongly influenced by other major religions and their

traditional national culture is steeped in Tangrism.

In my book and my article [29] I describe in detail a harmonious doctrine developed by Teris (L.A. Lazarev) and expounded in several of his books and manuscripts. The replacement in this doctrine of God (Tangra), Creator of the Universe and all its laws, by our concept of Tangra as the set of all sources, forces and fields unknown to modern science, capable of assisting man brings him into a form fully compatible with the scientific view of the world without compromising its fundamental content.

Teris was a doctor of philological sciences and a practicing priest with his own center of Tangrian rites. The prayers collected, edited and systematized by Teris call for development and creativity. They can be read by anyone, replacing, if they wish, a poetic appeal to a hypostasis of Tangra by an appeal to their own protectors. Thus, Teris is developing an original and promising pedagogical and psychotherapeutic system which is of interest to all countries. Teris's activity is an example for all cultured priests of the Tangarian religion, who should be true educators of useful

additional training.

My book, written in modern scientific language, can serve as a manual for such

educators who can create their own teaching aids on its basis. Additional

psychotherapeutic techniques can be developed.

A review of books and other sources shows that contemporary Tangrism has

become a mature movement with its rich historical, philosophical, pedagogical, mystical, poetic, etc. literature. But some authors describe their interpretation of historical facts and cosmological concepts too confidently. The perception of tangrism by some scientists seems unnecessarily complicated to us, caused by the formal requirements for the completion of doctoral theses. Knowledge of Tangrism and its history, of the heroic Turco-Mongolian epics, allows, for example, to better understand the mentality of the Huns and Attila. Therefore, for all Western authors who wish to create works on the events of the era of Hunnic activity in Europe, it is necessary to cooperate with experts in Tangrism. Attila's role in European history was best understood by French academician Marcel Brion, who considered him the first leader who strove to achieve European unity. Pope Leo's diplomatic success in persuading Attila to leave Italy played a decisive role in strengthening the prestige of the Catholic Church.

The role of steppe empires in the development of world trade and cultural exchanges is very important. Thus, classical Tangrism has played a significant role in world history. Therefore, a religion that originated over 2,300 years ago, which served as the ideological basis for the most largest empires, is hard not to call great.

In a polytheistic interpretation, the different hypostases of Tangra are seen as separate deities. This allows some to characterize Tangrism as a pagan religion, which once again highlights the need for awareness and popularization of classical and modernized credos of Tangrism. But our interpretation of Tangra, as the set of all forces, all fields unknown to modern science and their sources, capable of helping men, does not contradict any other interpretation. If desired, one can distinguish

subsets of forces that can help one or another type of activity and call these sets by traditional names. Thus, we remove the contradiction between classical monotheistic and polytheistic interpretations of Tangrism.

The different interpretations of the basics of Tangrism are in no way reflected in its practice, which may be limited to the decoration of the interior with a few souvenirs with Tangrist symbols, pleasing to the eyes or useful for meditation; reading Tangrist prayers and blessings that encourage and help mobilize psychological and other resources. Various mass holidays and family events with joyful and solemn Tangrian prayers that increase people's vitality remain an integral part of the culture of the Sakha people (Yakuts).

In the Japanese religion, Shintoism, which is close to Tangrism in its tolerance, there are no founding and sacred texts either. The main concept of this religion is kami which in a broad sense means something beyond the ordinary. The similar concept of Yakutia folk beliefs is ichi (good spirits), Kazakhs worship aruakhs - the spirits of their ancestors. The cult of spirits and saints responds to the need for communication with higher beings closer than the distant God.

For those who worship kami, Shintoism is an umbrella term encompassing a variety of religions, interpreted according to the idea of kami. Almost all Japanese are Shintoists, but simultaneously belong to one of the many Buddhist communities, adhere to the precepts of Confucianism and Christianity.

The absence of fixed dogmas gives Sakha Tantrism a creative and lively character. Ritual poetry continues to develop, the majority of white shamans are amateur or professional actors who organize rites of traditional forms, but improvised according to festivals and circumstances. Therefore, Yakut Tangrism is a family of beliefs with several tendencies. It should be noted that there is no particular interest in the religious concepts of the salvation of the soul, because for the tangrists as for the Japanese Shintoists, the metaphysical discourses on the invisible worlds have always remained vague. Even Yakuts who have adopted Christianity or another faith remain Tangrists. For the Yakuts, the matter is facilitated by the fact that when translating sacred texts, God is traditionally identified with Tangra.

The pedagogical module of tangrism is of particular importance. In the Teaching of Teris and in the other currents of Sakha Tangrism, a man of Tangra is one, who tries to improve his moral, intellectual and other qualities, by communicating with prayers and rites with Tangra and by respecting his commandments. The Tangrian commandments of the classical period are known from the Yasa of Genghis Khan, the olonkho and other heroic epics of the Turko-Mongol peoples. Much information is contained in Kutadgu Bilig's book by the 11th century Uyghur poet, moralist and political scientist Yusuf Balasaguni.

The customizable cellular architecture of modern tangrism allows to choose for our practice any useful module for the improvement of our quality of life and for our development.

The positive educational experience of different religions should be studied and used. Thus, for Judaism, "the construction of the individual and of society passes through reading, study and interpretation. Thus, the relation to the book is not only an accident of existence but one of the sine qua non conditions of the very possibility of life. Among the 613 commandments of the Jew, the last, the ultimate, is precisely the obligation for every man and every woman to write a book or any other form of writing: comments, poetry, novel, essay. » (Religions pour la Paix // http://www.religionspourlapaix.org/modules.php?op=modload&name= News&file=article&sid=348)

From an early age, Jewish children are used to being constantly busy (violin, English, math, ...) which is normal for them. Similar efforts make Chinese, Japanese and Korean children encouraged by their traditions and by the imperatives of life in modern societies.

We recommend paying particular attention to the Early and foolproof Mathematical Talent Detection System based on students' abilities to tackle unsolved mathematical problems described in the language of school mathematics. [1, 30-33].

We also believe that describing one's own view of the world is a useful form of creativity. This description can be started in childhood. Young people can enrich and develop literary, poetic, artistic and other modules and create interesting sites and blogs on this basis.

Since the existence of the immortal soul of man is not convincingly proven, instead of thinking how to enter the hypothetical paradise or how to avoid hell, I am interested in scientific research on the prolongation of the human life and even on the means of attaining immortality, the problems of the salvation of Humanity and the more general problem of the development and salvation of Reason in the Universe [34].

At the same time, the credo of Tangrism allows for the consolation of conscience or the strengthening of morale to practice all religious beliefs and customs that do not harm the quality of life of others. One may believe in one of the religious concepts of saving the soul, but also agree with the scientific concept of saving life and the hope of immortality, which in principle does not contradict any religious concept.

Thus, Tangrism makes it possible to find a common language with representatives of any religious system or non-believers for creative or other cooperation. I think the cellular architecture of tangrism is most practical for the description of their worldview by creative people. At the same time, no one should require such people to position themselves as Tangrists, as they may continue to view themselves as atheists, Christians, Muslims and others.

Tangrism can therefore count on the broadest international support to disseminate its ideas. Tangrist international organizations will be created, capable of implementing cultural, scientific, educational, sports, tourist and other projects in fruitful cooperation with the best creative forces.

Notes

I give the table of contents of my book Tangrism: Religion of Attila and Genghis Khan and its modern versions (2017) with short comments.

INTRODUCTION

Credo of classical Tangrism / 5

Basis of modern Tangrism / 8

Naturality and universality of the Basis of Tangrism / 9

Quality of life, science and religion / 11

Personalization of religions / 14

References /16

We believe that the cellular architecture of Tangrism, described in this book, is the most convenient for the promotion and diffusion of modern tangrism on condition of the clear descriptions of the main components ("modules", "blocks", "cells") in order to choose modules, personalize them and use them for the description of his own worldview, and further develop.

The chapters in this book can be read in virtually any order, as they are sufficiently independent modules.

SOURCES ON CLASSICAL TANGRISM

Excerpts from Orkhon Inscriptions / 17

Observations of authors and travelers of the 13 th century / 20

Tangrism and tolerance / 25

References / 29

We have gathered in this article the following sources:

- the tangrist extracts from the inscriptions of the Turks of Siberia and Mongolia on the monuments erected in the 8th century on the banks of the Orkhon River;

- the testimonies of the authors and travelers of the XIII centuries on the religion of the Mongol Empire.

These texts can serve as a solid basis for all reflections on classical Tangrism.

TANGRISM IN YAKUTIA: SCHEMA OF TERIS

Teaching of Teris / 30 Hypostases of Tangra / 32 Prayers (Algys) / 35 Man of Tangra / 64 Tangrian commandments / 68 Play-element 76 Therapeutic component / 78

Parapsychological phenomena and interpretation of dreams / 80 Conclusions / 83 References / 85

The Tangrian traditions are well preserved in Yakutia (Sakha Republic), we find their traces in Kazakhstan and in Central Asia, in South Siberia, in Turkey and in Mongolia. We consider as leader of contemporary Yakut's Tangrism [1] Lazare A. Afanassiev (Teris), doctor of philology, educed in childhood by his grandmother Varvara Prokopieva in the tangrist spirit. Teris began, in 1983, his researchs on the traditional beliefs of Yakuts (Sakhas).

Teris formulates the objectives of the modern Yakut tangrism in the following terms: "There are known things that we know, things unknown that men do not know. Before the people knew much less than now ... The known domain will be growing bigger. But this does not mean that the unknown domain will disappear. New knowledge will add more of the unknown. Our faith must help our delopment and foster the expansion of our knowledge."

BOOKS AND OTHER TANGRIST SOURCES

Books by R. N. Bezertinov / 86 Research works by N.G.Aupov / 88 Teaching Kut Sur / 90 Religion Aar Aiyy / 91 Sister Dora / 93

Ursun's views on Sakha Tangrisme / 95 International Tengri Research Foundation / 96 Islamized tangrism in Turkey / 97 Tangrian Poetry / 100

Conclusions / 102 References / 104

We see that contemporary Tangrism becomes a mature religious movement with its rich literature.

Yakut authors are the most active participants in its development, as the traditional national culture of Yakutia is impregnated with Tangrism and has not been exposed to a strong influence of other major religions. But the culture of the Sakha people grew out of the fusion of the cultures of the fragments of many Turkish, Mongolian and other tribes, resulting in the complexity and confusion of national tangrism. Consequently, the efforts in order to systematize it have been necessary what is realized in several forms with the use of different schemes, for example:

1. In the Christian doctrine there is one God in three persons. In the Afanasev-Teris scheme there is one Tangra in 9 main persons, each of which can manifest itself in 7 images. Teris believes that the 9 sacred Tangrian skies symbolize the stages of human development, while number 7 is the degree of assimilation of each of these degrees. Thus we can use the categories of the Yakut tangrism aiyy (celestial spirit, divinity), khallaan (heaven) and find a place in the system for all the principal aiyy mentioned in the olonkho (heroic epic), algys (traditional prayers and blessings ), the andagar (solemn oaths) and the artchy (ritual purifications).

2 Teris believes the aiyy have the mather-soul but are not material beings, they do not have the soul-eart. Some of them: Chenghis Khan, Odun Khan, Bilge Khan, Tangha Khan were born on Earth in the form of historical personalities, and after their death ascended to Heaven ([27], p. 16). In this interpretation, they are the saints of Yakut Tangrism.

The Catholic Church honors the saints - souls saved for eternal life with God, while underlining worship only God, prayers to the saints are only the demands of intercession.

3 In the Islamic tradition, there are 99 names of God who express the different qualities of Allah. Similarly, the name of an aiyy may be interpreted as names of Tangri characterizing part of his power.

Thus, there are at least three monotheistic interpretations of Yakut national forms of Tangrian religion. Tangra's religious organizations are officially registered, Tangrist rites are practiced in the various centers, including several temples.

This gives many subjects for theses and future research. It is time to certify the revival of the Tangrian religion with its great ideas of tolerance and universal peace, to study its place in the modern world.

LITERARY WORKS

Religion of Attila / 106

Northern Empire / 133

Saint Genevieve et saints bishops / 143 Attila and Leo / 150 Conclusions / 154

References / 157

There are many literary works on Attila and Genghis Khan, written by European,

American and Russian authors. One of their main shortcomings is the flagrant ignorance of

the religion of these great historical figures.

Many authors explain the creation of Attila's successes by his Greco-Roman education.

Yet already the first Asian Hun Empire, created about 750 years before Attila, was already

very well organized.

PRACTICE OF TANGRISM

Tangrian symbols and Art of Steppes / 158 Popular feasts and festivals / 160 Popular beliefs / 161 Conclusions / 163 References / 164

The popular practice of Tangrism does not depend very much on an individual interpretation of its basis.

During the era of classical Tangrism, millions of steppe dwellers believed in Tangra and during the time of the Mongol Empire, under their rule, about 1/3 of Humanity agreed to some extent with the credo of classical Tangrism, formulated in terms of that time, but containing ideas of tolerance and bringing people together to achieve universal peace. This

creed is easily reformulated in modern terms acceptable to billions of people of goodwill.

For these people must be created and translated into their languages:

- books by learned authors, showing the astonishing proximity of the basis of Tangrism with the ideas of the philosophers of the Enlightenment on natural religion, because for Diderot and many other thinkers natural religion was the common basis of all the religions which survive after the elimination of their folkloric superstructure and stories of divine revelation;

- truthful films about Attila and Chinis Khan, showing their desire, dictated by their Tangrian faith, to reconcile religions and peoples in these cruel times, resorting, if necessary, to brutal methods;

- the large quantity of historical, literary and artistic works on the era of classical Tangrism, rich in grandiose and fascinating events, recounting incredible destinies and fascinating adventures;

- short prayers for all occasions, created on the basis of Tangrian prayers and blessings (Yakuts and others);

- beautiful objects with tangrist symbols for meditation and interior decoration...

EDUCATIONAL MODULE

Traditional Commandments / 165

On Neonomadism in Kazakhstan / 171 Additional Components / 173 Conclusions / 175 References / 176

The Tangrists speak with one voice of the need to bring religions and nations closer together, but they differ, for example, in the interpretation of the objectives of humanity.For many of them, their personal goal is a long, happy and peaceful life with the hope of the great

successes of science that can improve their quality of life. To this end, it is desirable to develop its creativity and its capacity for cooperation.

In particular, we attach great importance to the development of the mathematical culture of children and young people. The level of a person's mathematical culture is a viable indicator of the degree of development of his or her logical thinking and ability to master physical, technical, biological and other complex areas of modern knowledge.

It is useful to express your worldview in the form of texts, for example, published in blogs and websites in order to facilitate relationships with others. In this case, it is better to declare oneself more or less believing. Otherwise, considering the prejudices still existing among Catholics, Muslims and others, your potential partners may begin to doubt your moral qualities.

The main advantage of the Modern tangrism credo is that it is acceptable to all people of good will, Tangrism has the ability of continuous development in a manner consistent with the scientific worldview. Therefore, a Tangrist can hope to have with all a sincere and fruitful

commercial, artistic or scientific cooperation.

GOALS OF HUMANITY AND MIND

On the fragility of civilization / 177

Future of Mind / 185

Capacity for development / 187

Conclusions / 189

References / 190

We are not interested in the myths and misty legends presented as truthful. For example, we consider the question of the existence of souls and spirits as a scientific problem and are not in a hurry to adopt a point of view before research in this field is progressing. As proofs of the existence and survival of a soul or the souls of a man are not convincing, instead of thinking a lot about the possibility of entering a hypothetical paradise after death and escaping the hell, we are interested in research aimed at the prolongation of human life and even in the different possibilities of attaining immortality, the problems of salvation of mankind and the more general problem of development of the Mind in the Universe.

CONCLUSIONS AND RECOMMENDATIONS

References / 193

The widespread dissemination of religions and rational beliefs, compatible with the

natural and universal basis of modern Tangrism, will help eliminate harmful components of current ideologies, contribute to the cessation of wars and the consolidation of Humanity, the liberation of enormous resources for common progress. Tangrism thus gives answers to the

questions discussed by the best minds in the world.

Consequently, Tangrism can count on a wide dissemination of its ideas and the

international support of its educational and creative projects.

By combining the modules described in this book with the works of other authors, we

will create with them other works for different categories of readers. We hope to find ways to broadly recognize Tangrism in the world in order to contribute to the consolidation of

Humanity.

EUROPEAN THINKERS ON THE IDEAL RELIGION

European thinkers have given much thought and continue to think about the criteria which an ideal religion must satisfy.

Comparison of the Natural Religion of Enlightenment Philosophers and Modern Tangrism

For the comparison of the natural religion and the tangrisme let us use the article of synthesis of the philosopher François Chirpaz. According to him [35]:

« We can therefore articulate its fundamental themes in this way. First, it affirms the existence of a God. » (p. 9).

« The central idea around which everything crystallizes is that of tolerance. The Savoyard Vicar speaks of this "cruel dogma of intolerance". But the one who introduced it and gave it its letters of nobility is the same one we find at the origin of this natural religion, John Locke. The first edition, in Latin, of his Letter on Toleration dates from 1689, a work which constitutes a reference text. » (p. 4).

However, it is important to remember that the creed of classical Tangrism clearly formulates the idea of tolerance several centuries before John Locke:

The Classical Tangrist Credo formulates the idea of tolerance constructively:

Exemplary tolerance, expressed in the following manner: "As God gave us the different fingers of the hand, so he gives to men divers way to him."

Desire for the Universal peace which is expressed in the words: "By the power of eternal Heaven, from sunrise to sunset, the whole world will be united in joy and peace".

Idea of a World Government expressed by the words: "There is only one God in heaven and, on earth, he must be one master."

Jean-Paul Roux writes:

« It was the strong idea of the Turks and the Mongols, the one that will be repeated for some two thousand years from the Hiong-nu to the Ottomans. With a few variations in form, ten times, a hundred times we will reread this sentence: "As there is only one God in heaven, there must be only one sovereign on earth"... It would cost dear. A generation would be sacrificed. But the result would be worth it if there were no more wars. » ([36], p. 242).

We see that a precision is essential on the history of the idea of tolerance which has taken a very important place in contemporary culture. The discussion of this question will be continued in the next chapter.

In Natural Religion: «Tolerance has a practical aspect in that it is the refusal of secular power to be put in the service of religion because they are two different orders and must remain such. It is also theoretical: its basis is the weakness of human reason.» ([35], p. 4).

Practicality is unquestionably much more powerful in the creed of Tangrism. The Turco-Mongols had a practical and critical mind, were men of action. Specialists are surprised by the very logical construction of their languages. They weren't much interested in myths about God's creation of the world:

« His action is conceived as more indirect than direct. It is that which emanates from Him which continually intervenes, and especially the ruler invested with much of His power; can only act in accordance with Him. I have already said that his creative power did not arouse much interest.» ([37], p. 117).

Chirpaz summarizes the scholarly discussions of Enlightenment philosophers:

« In a word, the Supreme Being is a single being, an intelligence that has designed, that has built, organized the whole of the universe with a view to an aim. And human thought can understand it in each of these aspects. Reason is not only one and universal. Because what speaks in it is the voice of nature, the inscription by the divine architect himself of the sign of his work in the mind of man, it is what can think the Supreme Being as than in himself. Man does not need anyone to understand what God is. And especially not a mediator. » ([35], p. 11).

Let us now quote a few extracts from the work of Denis Diderot on the

sufficiency of natural religion [38].

« X. This religion is the most sensible in the judgment of reasonable beings, which treats them the most as reasonable beings, since it offers them nothing to believe which is above their reason and which does not conform to it ...

XIV. Of all religions that is to be preferred, the truth of which has more proofs for it and fewer objections. Now natural religion is in this case; because there is no objection against it and all the religionists agree to demonstrate its truth ... »

The Tangrists believed that they believed in the same God as Christians, Muslims, Jews and that all religions are the different paths that lead to the same God: "As God gave us the different fingers of the hand, so he gave to men divers way". Without fixed dogmas, without affirmations difficult to verify, tangrism is compatible with the scientific conception of the world. At the same time, he is tolerant and does not fight against the beliefs of others.

In the mind of Diderot and several other thinkers, natural religion denotes the common denominator among all religions, once they have been rid of their folklore and revelation, it would understand the most universal beliefs. The advantage of such a religion is that it would be by its universal nature and would exclude sectarian dogmatism and fanaticism.

Let us now briefly review the thoughts of other philosophers on natural religion.

The religious attitudes of Voltaire (François-Marie Arouet) and Jean-Jacques Rousseau are very close. Voltaire (1694-1778) was considered the "uncrowned king" of European public opinion of his time [39]. It should be noted that he grew up in a Catholic family, that he was a good specialist in the Bible and that he was interested in other religions, but he was a deist, a supporter of a natural religion without dogmas and of an ecclesiastical hierarchy.

Voltaire considered the recognition of the existence of God sufficient for the preservation of morality, but thought it to be incomprehensible to the human mind ([40], p. 6). He put in the mouth of the hero of his philosophical story Zadig an explanation of the idea that many paths lead to one God.

Voltaire writes [41]:

« Would it have been possible for the human mind, I am not saying to admit a religion which approached ours, but which was less bad than all the other religions of the universe put together? and what would that religion be?

Would it not be that which would propose to us the adoration of the Supreme Being, unique, infinite, eternal, formator of the world, who moves and vivifies it, cui nec simile nec secundum; that which would reunite us with this Being of beings for the price of our virtues, and which would separate us from it for the punishment of our crimes?

The one that would admit very few dogmas invented by proud madness, eternal subjects of dispute; that which would teach a pure morality, on which one never disputed?

That which would not make the essence of the cult consist in vain ceremonies, such as spitting in your mouth, or removing a piece of your foreskin, or cutting off your testicle, since one can fulfill all the duties of society with two testicles and a whole foreskin, and without people spitting in your mouth?

That of serving one's neighbor for the love of God, instead of persecuting him, of slaughtering him in the name of God; that which would tolerate all the others, and which, thus deserving the benevolence of all, would be alone capable of making the human race a people of brothers?

That which would have august ceremonies with which the vulgar would be struck, without having mysteries which could revolt the wise and irritate the incredulous? »

Jean-Jacques Rousseau (1712-1778) forged his "civil religion" which contained all the dogmas of natural religion. Ghislain Waterlot from the University of Geneva explains:

« The presence of a universal God at the head of civil religion opens up the prospect of a unified and harmonized humanity. But this is only a perspective. Because this unification can only be done very gradually (and it is not even assured)... Civil religion is not a rigid given. It softens and universalizes the feelings of men, and at the

same time it can call back to particularity, because it has what it takes to do so. » ([42], p. 18).

It is believed that with his ideas Voltaire was ahead of his time, "because he wanted to leave people the freedom to think what they wanted" ([40], p. 10). But we see that the credo of classical Tangrism was even more ahead of its time and we see the closeness of the natural religion of the Enlightenment philosophers to contemporary Tangrism.

Best Theological Answer

Science illuminates a growing part of Reality, which is infinite and inexhaustible. Therefore, our knowledge is always limited compared to the Unknown, which leaves a lot of room for the Mystical. Thomas Aquinas thought that: «Ultimately, all that man knows of God, what he does not know, for he knows what God surpasses all that we can understand of him.» (De Potentia, Question 7, art. 5, ad. 14).

In this situation we propose to define God (Tangra) as the set of all forces, fields and their sources unknown to modern science, capable of helping a human being. Thus, we do not consider God as Creator, for it is not provable and arouses endless discussions. It is this more acceptable perception that we call Tangra, because our definition corresponds to the Tangrist perception expressed in the following way: "The 'God' sakha (Tangra) embodies the forces of nature, its energy... It is the great symbol of all that protects us and of all that we esteem and adore. » ([44], p. 44).

The philosopher Frederic Lenoir explains [45]:

« Many believers wonder about the meaning of the word "God." The biblical God who is impatient, laments, changes his mind, becomes angry, displays his remorse is less and less "believable", because too human. » (p. 323).

« We are looking for a God more mysterious, more impersonal, that escapes the human understanding. We will then speak more readily of the "divine" as a force or energy. » (p. 325).

Alain Houziaux, Doctor of Theology and Philosophy, says [46]:

« The genesis of belief in God, even for men today, is not intellectual: God is not foremost the Cause of all that exists. Nor is it psychological: God is not first of all the answer to our need to be loved.

He proceeds from a form of surprise, fear and interrogation before the forces that shake the Cosmic world, enliven men and arouse unexpected events...

Thus, even for us, the most spontaneous way of defining God is to define it as a Power. » (p. 16)

« The problem of knowing how God "exists" is most complex. On the other hand, it is quite possible to regard God as a "power" that is imposed on all men, whether they are believers or not. » (p. 25)

Our way of defining God corresponds to these considerations, but we do not ask anyone to accept this point of view. Let us emphasize once again the natural character and the universality of the base of tangrism, the proximity of the base of tangrism that we have described with the natural religion of the philosophers of the Enlightenment. But unlike artificial constructs such as the Religion of Reason of the French Revolution, Tangrism has real historical traditions.

Frederic Lenoir writes:

« Faced with the figure of a single God and jealous, can emerge the conception of a God One and Plural. A God One and ineffable in its essence, a plural God in its manifestations. This pluralistic approach is still far from being accepted by religious leaders because it relativizes historical religions as privileged ways of salvation and undermines all the notions of elected people... The pluralistic approach, however, has radical consequences on the Interreligious dialogue, which no longer appears only as a cordial exchange (it is better to tolerate than to make war) but as an authentic encounter with full respect for otherness. Is not such an approach also the best theological response to the attempt to instrumentalize religions for political ends, as we have seen with regard to Muslim and Protestant fundamentalism, which is based on inclusive or exclusivists of salvation? » ([45], p. 393)

This better theological response was recorded in writing in the Tangrist

documents, as well as by European and Muslim authors in the 13th century, but it

was practiced well before that time!

Questions that preoccupy the best minds

Our goal is to describe Tangrism in a form accessible to all, because it gives

answers to the questions that worry the best minds in the world. For example,

Jean-Claude Carriere in his book Croyance (Faith) tries to answer the question "What

to do?' " in the face of the reinforcement of religious fanaticism [47]:

« How could we attain this equilibrium which is sometimes foreseen, where science and belief would finally make good? Where science would see in belief an indestructible part, probably necessary, of our person and would be able to welcome him, to speak to him, to offer him a seat beside her?

The believer, on his part - but there the path would be markedly harsher - should admit himself as the bearer of a belief and not of knowledge and not of a truth. He should stop presenting his fantasy as a "science", and finally recognize it for what it is. He should separate his conviction from the laws and customs that govern the world.

Simple reverie, no doubt. But it is at least possible to imagine a world in which the believer, far from all proselytism, would reserve for himself every day a time he

would spend with himself and with his god or demons. Alone, or a member of a small group, he would not disturb anyone, he would accomplish his reverie, he would find calm and comfort in it, he would even give himself up to prayer, which would become a prayer to himself.

And no one would suffer. No one would find fault with it. Nobody, even, would be informed. But for the time being, we are very far away. » (p. 325)

Jean-Claude Carrière writes on the weakness of traditional religions [47]:

« One of the distinctive characteristics of belief, which contributes to its constitutive weakness, is that it can not, by definition, change and evolve » (p. 190).

« You see," the new missionaries tell us, "what is the use of tormenting you, of stultifying you to learn a bric-a-brac that you must one day forget? Why lose your childhood and your youth, your health, your life sometimes? Others have done all this work for you. Do not come back. Let yourself be slipped into the true joys, - here the words may vary, but the intention remains the same, - of spirituality, of eternal truth, of revelation, of God, of religion, of salvation, and so on; of incomparable joys that we have designed and tested for you. » (p. 331)

« Prophet, we are told, already knew general relativity and quantum mechanics. Big Bang, composition of the atom, everything was known and prophesied by the Koran. It is useless to learn them. He knew for us . » (p. 181)

The validity of this affirmation for modern theological states can not be denied because in these countries the majority of the population improves its quality of life by abandoning the intellectual and creative effort while awaiting the promised celestial joys.

Sergei Gladyshev advises ([16], p. 242-243):

« As a flexible variant of religious independence, I propose the customization of his religion. Its essence lies in the creation of its individual religion that suits your own unique personality. This process is very different from those who want to create a religion for Humanity. The personalization of religion, even based on a widespread belief system, can provide protection not only against the influence of the crowd, but also against the obsolescence and dogmatization of a religion, as each believer will adopt and modify this religion for its identity, transforming it into its religion. Naturally, such a personalization of a religion must not block its critical thinking. Moreover, the use of his personal religion makes it possible for him to change it throughout his life in accordance with the natural development of the personality."

As a general rule, three approaches to the formation of the religious component of a person can be distinguished:

1) passive approach, when the dominant religion is adopted blindly and passively;

2) hybrid active-passive approach, when choosing one religion from several available;

3) an active and constructive approach, when one creates one's personal religion according to one's own predispositions. »

One must not lose much time for the elaboration of one's individual beliefs and plunge into the studies of complicated and archaic religious and philosophical systems. Everyone must release his brain and energy as quickly as possible for creative activities that are positive and useful for his quality of life. It is desirable that he does not complicate his life by adopting rites and customs that are bizarre and inconvenient to others.

Modern Tangrism with its cellular architecture, its natural and universal basis, can be considered a meta-religion or a mega-religion, as a universal matrix well suited for the customization of individual beliefs compatible with the scientific worldview. The Credo of modern Tangrism is acceptable to any tolerant person who desire that people of good will come together to seek solutions to common problems of the Humanity. This is especially true for developed and noble people who want to stop religious and other conflicts and that all the necessary resources be mobilized to respond to pressing and complex challenges in our era of grandiose changes.

Vitaly Malkin on the ideal religion

Vitaly Malkin described his ideas in his book Dangerous Illusions: How Religion Deprives Us of Happiness [50] and in publications [51-53], which give a good idea of his worldview. In an interview What prevents us from living in peace? to the newspaper Монако и Лазурный берег (Monaco and the French Riviera) 20.11.2018) he states:

« I want to explain to people why it is so important not to let religion enter the public space, namely, not to have a lot of problems. There were times when Christianity was aggressive, like Islam today ...

One cannot step on the same rake and slip into the Middle Ages. My book is a warning. I tried to remove the whole layer of romanticism from religion, in this case from Catholicism. This romantic tale is far from trivial, it is very dangerous, and this danger was perfectly shown by the brilliant writers and philosophers of the Enlightenment. This tale for adults did not bring people happiness.

In religion, I see more negative sides and I think that if I speak reasonably about this negativity, then at least the parents will not painfully choose between Sunday mass, synagogue or fishing and immediately take their child to nature. In other words, the objective was absolutely pragmatic, like all my life. It's a kind of preventative medicine, if you will. »

Note that Malkin is a doctor-engineer, a successful businessman, a former Russian senator and politician, that is to say a truly pragmatic person. Here is part of his manifesto ([51], p. 25-28):

« Faith must (again) become a private matter, a personal choice that in no way engages the community or common values. We must commit ourselves to an absolutely secular state and purge the public space of all religions, whether Islam, Christianity or Buddhism....

The State must undertake to put religions in their place, to drive them to the private sphere of the individual. Religion should no longer be part of the common core of concerns. Let religion remain in its place, and the state will not interfere in its affairs, just as it is not interested in the gastronomic or sexual preferences of its citizens. Thus, religion and faith will again become a private matter and, therefore, perfectly free.

But what to do ? Or, more precisely how? In my opinion, fighting against extremist excesses must go through a peaceful fight against the idea that God is the meaning and the ultimate goal of life. Religion must be excluded from the list of priorities in life, at least for children and adolescents. It needs to stop being one of the first things they can learn from the media. We must insist to our children that we must look not to the unreachable Heaven but to the Earth where they will live. I am convinced that a person "purified" of all sacred would be much happier and healthier. This is the mission that National Education should offer! As we have already seen, monotheistic religions take on a very special dimension, and demand respect in the name of spirituality, morality and the false promise of an afterlife...

Spirituality is not synonymous with religiosity but a human concern. Every rational being has a spiritual life. As for morality, let someone prove to me that one can constitute a system worthy of the name within a religion. What morals are we talking about when we divide humanity into "ones" and "others"? If I am taught to despise the other because he does not believe like me, what morality could well be born with regard to him? A thought by nature exclusive and discriminating will only lead to intolerance, hatred and war ...

The ardent faith in the existence of Paradise is not a hope but the negation of life. Once this unshakable faith in God the Judge is forgotten, the radicalized youth will be able to return to Earth. If we manage to agree on a strong doctrine, terrorism will be over: poisoned flowers will no longer grow on a rock.

The State has no choice: it must treat all religious cults with the same firmness. Public authorities must stop going to ceremonies and speaking out about respect for "religious feelings" and the "religion of our ancestors". This is how we will be entitled not to respect the religion of our "new" citizens who inherit another religion and another history ...

If we don't want our society to turn into a theocracy, we must do everything to jump into modernity. Let's do as the Enlightenment did in their time: make fun of religions, trivialize them and get rid of any indulgence we might have towards them. This is how our fight against extremism will have every chance of succeeding.»

In A thousand ways to believe: A practical guide to fulfilment without monotheism, Malkin describes the ideal religion of his dreams that can beautify life:

« There is still another avenue to explore. A path which makes it possible to reconcile the advantages of all the religions at the same time. That of a personal religion, or deist, in which everyone would make a God in his own way. A deism where everyone would have the right to invent their own relationship with the divine. The deism of the philosophers, that of Diderot and Voltaire. In such an approach, there is no need to decide if God exists, since he does not communicate, does not observe us. There is no use praying to him, since he will not help you. But at least there may be, who knows, to give you the necessary confidence to approach life. In this conception, the problem of tolerance, of distinction between "one's own and others", of divine morality no longer arises. Because such a being is unique for all, without distinction. Perhaps it is a God like this that we need, a God who, like a beacon in the ocean, shows us the way, who attracts us, but who does not constrain us. A center of light and spirit, we can approach it if we want, but nothing obliges us and we can continue our human life.

Personally, I see in this solution a way of turning the page with monotheism. The ideal religion would be a compromise between natural beliefs, those of polytheistic religions, and the rational effort of monotheism, to understand these gods, that of enlightened Catholic theologians and philosophers, like Hegel. I would dream of being able to beat, in my life, a tambourine of the shaman on a requiem by Mozart; to make Zarathustra dance to the sounds of the Church organs. In short, to invent the religion that is missing, that of free and hedonistic spirits, which would see in traditions a way of embellishing life, and not of subjugating it. » ([52], p. 66)

Contemporary Tangrism (Tengrism) has the characteristics of the ideal religion described by Malkin, because in this Tangrism:

- «everyone would make a God in his own way» and «everyone would have the right to invent their own relationship with the divine»;

- «the problem of tolerance, of distinction between "one's own and others", of divine morality no longer arises ..., such a being is unique for all, without distinction»;

- «we can approach it if we want, but nothing obliges us and we can continue our human life».

In the first paragraph of this part, we showed the proximity of tangrism to the natural religion of the philosophers of the Enlightenment, to the deism of Diderot and Voltaire, because the peoples of the steppes thought that they believed in the same God as Christians, Muslims , the Jews and that all religions are the different paths that lead to the same God, unique and almighty. They marveled at the violent religious disputes and conflicts among sedentary peoples. When the confrontation between the representatives of different religions became too strong, the authorities organized discussions and conferences in order to hear all opinions and take the necessary decisions to calm people down. Thus, in 1258, the Great Khan Mongka instructed his brother Khubilai to organize a major colloquium with the participation of 300 Buddhist clerics and 200 Taoists.

We believe that the correct development and dissemination of contemporary Tangrism (Tengrism) can counter the dangerous obscurantism, because this Tangrism is very close to the ideal religion (according to Vitaly Malkin).

CONCLUSIONS

My professional scientific activities, of course, were incompatible with traditional dogmatic religious views, the bearers of which, unable to personalize and modernize their beliefs, I regard as people of medieval mentality. I am happy to be born in Yakutia - a country with a people close to nature and sane people, who currently have a high level of education and revive the traditional Tangrian (Tengrian) religion of their ancestors on a modern creative base compatible with the scientific worldview, which excludes all dogmatization. In a less pronounced form, similar processes of the Tengrian revival are observed in Kazakhstan, southern Siberia and other regions of the Turko-Mongol peoples. In fact, these processes must be of interest to all people of good will in a time of strange and dangerous revival of religious fundamentalism.

The basic category for the analysis of phenomena and social processes is the concept of quality of life. In assessing the quality of life, several parameters must be taken into account, in particular:

- immaterial wealth;

- economic well-being;

- the quality of the environment;

- health status and life expectancy;

- the quality of social life;

- political stability;

- the level of security, etc.

We call a person of goodwill a person who seeks to improve or maintain the quality of his life without harming the quality of life of others. Among people of goodwill are many who make it a priority to increase their immaterial wealth, because knowledge and information do not diminish if they are shared with others. Intangible wealth also includes personal know-how, creativity, etc. We can transmit the know-how to those who need it. Several people can use the same knowledge and, in doing so, they have an additional basis for producing additional knowledge.

An increase in the number and cohesion of creative people of goodwill with rational thought can contribute to the spread of understanding of the main goals of humanity and the development of a common system of values on this basis. The

effectiveness of the actions of people of goodwill is enhanced if they establish mutually beneficial cooperation. Therefore, they are objectively interested and able to openly and sincerely express their beliefs and personal plans.

To present your vision of the world, you can adopt a modular structure with the following main components:

- a description of your perception of the quality of life and of your values and principles;

- a description of your studies and other efforts made to achieve and maintain a high level of analytical thinking, to develop your creativity;

- description of your scientific, creative and life projects and their origins;

- a brief review and self-analysis of the scientific results and other creative results obtained;

- it is desirable to make a description of your individual beliefs (or of your personalized and modernized religion).

A description of his perception of the quality of life and his values with the inclusion of autobiographical elements should be the basic module of a presentation of his worldview of any person, interesting for his posterity, students and all possible partners. This module can be sketched concisely or developed into an autobiographical account or a philosophical essay to fully justify one's point of view.

Let us now turn to the important subject of the religious worldview, which is often dogmatic in its classical form and at odds with a rational worldview. We believe, on the contrary, that new or modernized rational religions must be compatible with the scientific vision of the world, must contribute to the development of creativity and the diffusion of scientific culture. They must unite people, involve them in participating in common actions contributing to improving the quality of their lives.

A person's written presentation of their worldview and beliefs is an excellent creative exercise that well characterizes their intellectual level and moral qualities. This important module of description that a worldview can contain not only ethical and other considerations, but also poetic texts of modern prayers. Here there is great freedom for philosophical, poetic, artistic and other creativity, useful for the purposes of self-education and the development of creativity.

My books on tangrism are meant to facilitate such creativity, and they are forward-looking, because modern man cannot believe as his ancestors believed in times of limited and slow dissemination of information. The book Religion of Attila and Genghis Khan and its modern versions describes the customizable cellular architecture of modern Tangrism (Tengrism) in the form acceptable to all people of goodwill. The soundness of this approach is tested in the book Philosophie du tangrisme (Philosophy of Tangrism) by comparing it to the reflections of classical and modern philosophers on tolerance, on eternal peace, on natural and ideal religion.

The material presented in these books makes it possible to understand the deep motivations of the actions of the great Tengrist (Tangrist) leaders Attila and Genghis Khan, who played a very important role in the history of the world.

The revival of Tengrism in Kazakhstan in this form would be a good "vaccine" against the religious fanaticism which threatens the security of this country. Another argument for the development of Tangrism on a modern basis is the degradation of the image of Islam in developed countries, which often hinders the establishment of fruitful and creative business contacts.

For example, in 2011, I was invited by the leaders of the Tengri Society Club, an elite club that opened in Almaty. They explained to me that this club was created by people with good international business connections, who were uncomfortable positioning themselves abroad as Muslims because of the negative image of Islam among their Western partners. Therefore, they became interested in the Tengerian religion of their ancestors and my books on this subject. Indeed, having arrived in Almaty, I found among the members of this club the popular Senator Gani Kasymov, the Minister Nurlan Kapparov, the Director of the Foundation of the First President of the Republic of Kazakhstan Bektas Mukhamedzhanov, bankers and other men of 'business.

Currently, we have initiated a discussion on the idea of recognizing Attila as a saint of modern Tengrism (Tangrism) in the following sense:

« Saints are individuals presented by different religions to their followers as models of life or activity for various reasons, moreover they are considered as God's chosen ones, since they are practically inaccessible examples for ordinary people. » [55, 56].

In this sense, the arouakhs (sacred spirits) of the great ancestors can be considered holy for the Kazakhs and, for the Yakuts, Genghis Khan, Odoun Khan, Bilghe Khan and other aiyy (heavenly spirits) can be identified with famous historical figures of steppe peoples.

The recognition of Attila as a saint of modern Tengrism (Tangrism) will stimulate the popularization of works on his life, the creation of truthful films [57], the writing of serious research on the secrets of his leadership [58], this which will improve the image of the descendants of all steppe peoples and their countries, the success of ambitious programs and projects of cooperation with European and other peoples.

After many years of studying Attila's life, I have come to believe that he was the greatest historical figure of the steppe peoples, a true leader not only of them, but also of the most part of European peoples of his time.

Attila's main aspiration was the creation of the European Union. Let us

quote the opinion of Marcel Brion, of the French Academy, on this political project of Attila:

« To whatever nation they belong, statesmen can no longer deny today that the plan of this king, one of the greatest the world has known, was European unity ... This plan was imposed on his genius when he saw the Germanic princes and the representatives of the Gallic peasants, the Iberians and the Britons, the Scandinavians and the Greeks hastening towards him, all those who did not want to see a hateful anarchy settle in the ruins of Rome ... » ([59], c. 162).

Films on Attila and his relationship with Pope Leo, Geneviève of Paris, the bishops of Loup de Troyes, Aignan d'Orléans will convincingly popularize the religious tolerance that has become so urgent in the modern world. The subject of the respectful attitude towards Attila on the part of a large number of Germanic kings and rulers of other nations is surprising. He managed to create a federal Northern Empire, his contemporaries called him King of the North, and the Germanic peoples glorified him in their epic for centuries. He defeated the Eastern Roman Empire and his friend Aetius ruled the Western Roman Empire. He remained very little until the creation of the Roman-Hunnic Empire, led by Attila and Aetius or Attila and Honoria. Many historians have guessed the existence of such a project, for example Maurice Bouvier-Ajam and Michel Lois. But the premature death of Attila stopped this great process, which no Roman emperor could have dreamed of.

The creation of talented historical films about Attila would lead in Kazakhstan to a growth of popular interest in the Tengerian era of the history of the steppe peoples, which would lead to a significant decrease in the real danger of the spread of Islamic fundamentalism in this country.

The use of films about Attila as a sort of "vaccine" against religious fundamentalism will, one way or another, be effective in other countries and regions where Turko-Mongol peoples live, until Turkey. One could even attempt to bring the

peoples of Chinese Turkestan back to a modernized version of the Tengerian religion of their ancestors in order to establish their peaceful life in the conditions of a developing China. Such actions meet the interests not only of the Turkish-Mongolian countries and regions, but also of the European and Eurasian Unions, people of goodwill all over the world.

Thus, I do not regret having devoted much effort to developing modern Tangrism in the form acceptable to all people of goodwill, clarifying the real role of Attila in world history and creating literary works on him and write a movie script. I believe that these actions are useful for the development of humanity and will leave their mark, just like my efforts in the field of mathematics and mathematics

education [1].

REFERENCES

1. Tomski G. My personal self-assessment: Trace in mathematics. - Editions du JIPTO, 2021. - 64 p. (Bulletin de l'Académie Internationale CONCORDE, 2021, N 4)

2. Tomski G. UNESCO et philosophie : Catalyseur des idées et centre d'attraction des gens de bonne volonté. - Editions du JIPTO, 2019. - 148 p. (FIDJIP-EUROTALENT-CONCORDE, 2019, N 2)

3. Tomski G. Tomski G. Compte-rendu scientifique et créatif // Bulletin de l'Académie

Internationale CONCORDE, 2015, N 1, p. 3-22. // Bulletin de l'Académie Internationale

CONCORDE, 2015, N 1, p. 3-22.

4. Huxley J. UNESCO: its purpose and its philosophy, Preparatory Commission of the United Nations Educational, Scientific and Cultural Organization, 1946. - 60 p.

5. Tomski G. Art du JIPTO. - Editions du JIPTO, 2005. - 148 p.

6. Tomski G. JIPTO : Créativité artistique pour tous. - Editions du JIPTO, 2020. - 107 p. (JIPTO-Livres, 2020, N 2)

7. Томский Г. В. Друзья Аттилы. - Якутск: ЖИПТО, 2001. - 256 с. (Сокращенный авторизованный перевод первого издания романа Les amis d'Attila 2001 года).

8. Tomski G. Les amis d'Attila. - Editions du JIPTO, 2005. - 360 p.

9. Tomski G. Attila : IlkAvrupali. - Istanbul : Papirüs, 2005. - 360 p.

10. Томский Г. В. Аттила хааны анд нехед. - Улаанбаатар: Хех судар принтинг, 2007. - 274 с.

11. Томский Г. В. Аттила. - Якутск: Бичик, 2009. - 256 с.

12. Tomski G. Oreste - ami d'Attila. - Editions du JIPTO, 2005. - 160 p.

13. Tomski G. Attila et Aetius. - Editions du JIPTO, 2005. - 118 p.

14. Томский Г. В. Аттила. Сценарий и пьеса, 2016 (Amazon Kindle). - 180 c.

15. Tomski G. Young Attila in Italy: Stilico tragedy, Alaric times, Galla Placidia adventures (Historical novel). - Editions du JIPTO, 2015, - 108 p. (FIDJIP-EUROTALENT-CONCORDE, 2017, N 1).

16. Tomski G. The Friends of Attila (Historical novel), 2017 (Amazon Kindle). - 249 p. (379 p.)

17. Tomski G. Attila and Orestes (Scenario and dialogues), 2017 (Amazon Kindle). -

94 p.

18. Tomski G. Attila and Aetius (Historical drama and comments), 2017 (Amazon Kindle). - 41 p.

19. Tomski G. Attila : de l'histoire au roman II Mediavales 29 : Attila dans la réalité historique, la littérature et les beaux-arts. - Amiens : Université de Picardie, 2003, p. 77-80.

20. Tomski G. Tangra : Quête spirituel et scientifique. - Editions du JIPTO, 2005. -

138 p.

21. Томский Г.В. Тангризм: Религия Аттилы и Чингисхана и ее современные версии Часть первая. (FIDJIP-EUROTALENT-CONCORDE, 2018, N 1). - Edition du JIPTO, 2018. - 186 c.

22. Томский Г.В. Тангризм: Религия Аттилы и Чингисхана и ее современные версии Часть вторая. (FIDJIP-EUROTALENT-CONCORDE, 2018, N 2). - Edition du JIPTO, 2018. - 208 c.

23. Томский Г.В. Тангризм: Религия Аттилы и Чингисхана и ее современные версии Часть третья. (FIDJIP-EUROTALENT-CONCORDE, 2018, N 3). - Edition du JIPTO, 2018. - 73 c.

24. Tomski G. Tangrisme: Religion of Attila and Genghis Khan and its modern versions, 2017 (Amazon Kindle). - 193 p.

25. Tomski G. Tangrisme: Religion d'Attila et de Gengis Khan et ses versions modernes, 2018 (Amazon Kindle). - 354 p.

26. Томский Г. В. Философия тангризма. - Editions du JIPTO, 2019. - 142 p. (FIDJIP-EUROTALENT-CONCORDE, 2019, N 3)

27. Tomski G. Philosophie du tangrisme. - Editions du JIPTO, 2019. - 100 p. (FIDJIP-EUROTALENT-CONCORDE, 2019, N 4)

28. Tomski G. Sources sur le tangrisme classique II CONCORDE, 2014, N 2, p. 3-20.

29. Tomski G. Tangrism in Yakutia: Schema of Teris II Bulletin de l'Académie Internationale CONCORDE, 2017, N 1, p. 25-78.

30. Томский Г. В. Итоги ^жизни : след в математике. - Editions du JIPTO, 2021. -

95 p. (CONCORDE, 2021, N 3)

31. Tomski G. Mathématiques - clé du succès : Sur la culture mathématique pour tous. - Editions du JIPTO, 2020. - 121 p. (Projet JIPTO, 2020, N 1)

32. Tomski G. Géométrie élémentaire de la poursuite. - Editions du JIPTO, 2005. -

244 p.

33. Tomski G. Mathématiques du JIPTO et thèmes de recherche. - Editions du JIPTO, 2021. - 124 p. (FIDJIP-EUROTALENT-CONCORDE, 2021, N 2)

34. Tomski G. Les buts de la Raison et le problème d'immortalité. - Editions du JIPTO, 2020. - 157 p. (FIDJIP-EUROTALENT-CONCORDE, 2020, N 2)

35. Chirpaz F. La religion naturelle, 2005 : www.contrepointphilosophique.ch

36. Roux J.-P. Histoire de l'Empire mongol. - Fayard, 1993. - 597 p.

37. Roux J.-P. La religion des Turcs et des Mongols. - Payot, 1984. - 323 p.

38. Diderot D. De la suffisance de la religion naturelle (1746) : http://fr.wikisource.org/wiki/De_la_sufïlsance_de_la_religion_naturelle

39. Вольтер. Избранные произведения. - М.: Гослитиздат, 1947. - 644. с.

40. Kemppainen S. . La comparaison de la religiosité de Voltaire et de Rousseau.

Mémoire de licence. - Université de Jyvaskyla, 2011. - 24 p.41. Вольтер. Философские

повести и рассказы. - М.-Л.: Академия, 1931. - 499. с.

42. Waterlot G. La religion civile de Jean-Jacques Rousseau (Conférence donnée aux Charmettes, le 20 juin 2009) :

http://www.ac-grenoble.fr/PhiloSophie/file/Conference_waterlot_charmettes_juin_2009.pdf

43. Voltaire. Traité sur la tolérance. Librio N 1086. - Editions J'ai lu, 2015. - 112 p.

44. Протопопова Н.И. Эдьий Дора — AuntDora. - Якутск: Бичик., 2006 - 126 с.

45. Lenoir F. Les métamorphose de Dieu : La nouvelle spiritualité occidentale. - Plon, 2003. - 403 p.

46. Geffé C., Gounelle A., Guiderdoni A., Houziaux A. Dieu, c 'est quoi finalement ? -Les Editions de l'Atelier / Les Editions Ouvrières, 2005.

47. Carrière J.-C. Croyance. - Odile Jacob, 2015. - 335 p.

48. Гладышев С.А. Как выжить в толпе и остаться самим собой. - Ростов-на-Дону, Изд-во «Феникс», 2004. - 384 с.

49. Tomski G. Analyse tangriste des idées de Vitaly Malkin // CONCORDE, 2020, N 3, p. 3-25.

50. Malkin V. Illusions dangereuses : Quand les religions nous privent de bonheur. -Hermann, 2018. - 447 p.

Малкин В.Б. Опасные иллюзии: как религия лишает нас счастья. - М., 2020. - 465

c.

Malkin V. Dangerous Illusions: How Religion Deprives Us Of Happiness. - Arcadia Books, 2018. - 416 p.

51. Malkin V. La Marche à rebours : La laïcité au fond du gouffre. - VM, 2020. - 30 p.

52. Malkin V. Mille réponses au besoin de croire: Manuel pour s'épanouir sans aucun monothéisme. - VM, 2020. - 68 p.

53. Malkin V. Fantôme de la morale : Plaidoyer contre le néo-puritanisme. - VM, 2020. - 38 p.

54. Федорова Л.В. Евразийство: стремление к древнейшей или новой религиозности универсальных идей - Якутск: Издательский дом СВФУ им. М.К. Аммосова, 2012. - 320 с.

55. Tomski G. Les saints dans différentes religions: Sur la possibilité de reconnaissance d'Attila comme saint de la religion tengrienne // CONCORDE, 2020, N 2, p. 3-31.

56. Tomski G. Les considérations sur la reconnaissance d'Attila en qualité d'un saint

du Tengrisme (Tangrisme) moderne et leur comparaison avec les arguments avancés pour la

canonisation de Saint Louis // CONCORDE, 2020, N 2, p. 32-72.

57. Tomski G. Film sur Attila // CONCORDE, 2018, N 1, p. 3-17.

58. Wess Roberts. Leadership Secrets of Hattila the Hun. - NY : Warner Books, 1985.

59. Brion M. Théodoric, roi des Ostrogoth. - Tallendier, 1979. - 365 p.

60. Tomski G. Mon bilan personnel : Science et religion. - Editions du JIPTO, 2021. -56 p. (Bulletin EUROTALENT-CONCORDE, 2021, N 3)

61. Томский Г.В. Итоги жизни:: наука и религия. - Editions du JIPTO, 2021. - 60 p. (CONCORDE, 2021, N 4, p. 3-60)