KOR — Kut · Od · Ruh | The Sacred Turkish Principle and Tengrism

Introduction: Reviewing Hundreds of Words Across Three Books

Tengricilik Dün, Tengricilik Bugün, and Tengricilik Yarın (Tengrism Yesterday, Tengrism Today, Tengrism Tomorrow), the three principal written bodies of the New Tengrism series, were established from the very beginning as a living field of thought that develops, renews itself with measure, and tests its own inner consistency. The path described in these three books treats together the historical memory of the Turkic budun, today's search for consciousness, and the töre-based order oriented toward tomorrow. For this reason the language of the books has also been reviewed anew with the same clarity, rootedness, and responsibility. In the new editions, hundreds of words have been examined one by one, and in place of foreign-rooted concepts have been set equivalents born from Turkish's own roots, its own system of suffixes, and its own intuition of meaning.

This work should not be seen as a simple swapping of words on the outer surface of the text. In New Tengrism, language is the carrier of thought and at the same time the operating field of the sacred bond. With whatever words a person thinks, that is the path through which they grasp the universe, töre, nature, the budun, and their own inner direction. For this reason the pure-Turkish renewal (öz Türkçeleştirme) carried out personally by Dr. Barış Tunçbilek over seven weeks in the books Tengricilik Dün, Tengricilik Bugün, and Tengricilik Yarın is, together with the aim of making the text more understandable, an effort to fulfill the requirement of the Sacred Turkish Principle.

As a result of the review carried out across the three books, repeated words were unified, inflections coming from the same root were brought together, possible Turkish equivalents were determined for each concept, and then the equivalents that function within the main written bodies were selected. In this way, what appeared to be a scattered word-renewal effort was transformed into a measured word set. This word set draws the language of the new editions out of a randomly shifting field of expression and binds it to a conscious, traceable, and improvable system of pure-Turkish renewal.

The aim of this system is not to cut the reader off from the old words or to erase past usages. The aim is to bring Turkish's own power of thinking back into working order, to construct Tengrist concepts with the root sound of Turkish, and to make the language of the books more compatible with their own principled backbone. For this reason the new editions will be published in a purer, clearer, and more töre-based Turkish, while preserving the intellectual foundation of the first writing.

Below, in order to show the scope of this change, the reviewed word set is given. The list should be read as a technical section appended to the main flow of the article. After it, the writing will open up, part by part, the meaning this language renewal carries with respect to thought, töre, the sacred language, and the rationale for the new editions. Before moving on to the explanations, let us take a look at which words have been rendered into Turkish.

The Pure-Turkish Word Set for the New Editions

justice → Hak gözetme; doğruluk; düz yargı
adaptation → uyarlanma; uyumlanma
agnostic → bilinemezci
morality / moral → töre; töresel; töreci; doğru davranış
belonging → bağlılık
academic → bilimsel
reason / rationalist / by reason → us; us yürütme
active → etkin; işler; devingen
to activate → etkinleştirmek; devinime geçirmek
activity → etkinlik
algorithm → işlem yolu; adım dizisi
alternative → seçenek; seçenekli; seçilebilir
analytic → çözümleyici
analysis → çözümleme; ayrıştırma
anthropology → insanbilim
archive → saklık
assimilate / assimilation → tekleştirme
atheist / atheism → tanrıtanımaz; tanrıtanımazlık
atom → özdek tanesi
biology / biological → dirimbilim; dirimsel
hell → tamu
congregation → topluluk; birlik
heaven → uçmağ
courage → yüreklilik
answer → yanıt
sentence → tümce
decorative → bezemelik; süsleyici
democratic → eşit katılımlı
state → il
digital → sayısal; sayılı
religion / religious → inanç; inanç düzeni; inançsal
dynamic / dynamics → devingen; canlı; işleyen
discipline → düzen
dogma / dogmatic → kalıp inanç; kalıp inançlı
prayer / the prayer-duality distinction → yakarış; dilek
world → yeryüzü; yer
unthinkable → —
ecology / ecological → çevrebilim; çevrebilimsel
economy / economic → geçim düzeni
empathy / empathic → duygudaşlık; eş duyum
imperialism / imperialist → yayılmacılık; yayılmacı
energy → erke; itki
integration → bütünleşme; uyumlanma
intellectual → düşünür
entropy → dağılma eğilimi
epigenetic → kalıtım ötesi; kalıtımüstü
epistemic → bilgisel
epistemology / epistemological → bilgibilim; bilgibilimsel; bilgi kuramsal
captivity → tutsaklık
work / a work / in their works → yapıt; ürün
aesthetics → göz uyumu; güzellik ölçüsü
ethics → töre ölçülü; davranış ölçüsü; töre ölçüsü
ethnic → boysal; soyca; budunsal
activity → etkinlik; eylem; iş
factor → etmen
fanatic / fanaticism → bağnaz; bağnazlık; kör bağlılık
benefit → yarar
phase → evre; aşama
catastrophe → yıkım
philosophy / philosophical → düşünüş; bilgelik yolu; düşünsel
fatwa → inanç buyruğu; din buyruğu
idea → düşünce
physics / physical / corporeal → doğabilim; özdeksel; gövdesel
function → işlev
form → biçim
form - norm → biçim
formation → biçimleniş
formula → kalıp; denklem
fractal → özbenzer; kendini yineleyen desenli; ölçekçe yineşen
frequency → titreşim aralığı; sıklık
gene → kalıtım birimi
genetic → kalıtımsal
group → öbek; topluluk
sin → yazık; sapma
truth → gerçek
equity → doğru pay ölçüsü; doğru tutum
state / condition → durum; görünüş
people / to the people → budun; el; kamu
forbidden / Haramein → yasak
movement / motion → devinim; eylem
harmony → uyum; düzen
sensitive → duyarlı
imagination / dream → düş
life → yaşam; yaşayış; dirlik
target → amaç; erek
permissible / permitted-forbidden → töreye uygun; uygun
account / calculation / calculable → sayım
story → öykü; anlatı
wisdom → bilgelik; öz bilgi
hierarchy → katmanlı sıra düzeni; yetke basamakları
holographic → bütün-yansımalı
law → tüze
judgment → yargı; karar
humanist → kişi odaklı
peace / inner peace → esenlik; iç dirlik; dinginlik
worship / place of worship → tapınma; tapınım; tapınak
Abrahamic → İbrahim kökenli
claim / assertion → sav
ideology / ideological → düşünce kalıbı; yönlendirici düşünüş; öğreti örgüsü
comprehension → kavrayış
expression / utterance → anlatım; söyleyiş
neglect → boşlama; savsaklama
need → gerek
announcement → duyuru
inspiration → esin
faith → inanma; güvenme; bağlanma
human → kişi; birey
will → istenç; dileyiş gücü
irrational → us dışı
rebellion → başkaldırı
obedience → boyun eğme
jargon → dar çevre dili
geopolitical → yer-erk ilişkisi
acceptance → benimseme; onay; onaylama
fate / fatalism → yazgı
ancient → köklü; eski
calibration → ince ölçüleme; denge ayarı
does not remain → —
chaos → karmaşa; düzensizlik
capacity → güç; taşıma gücü
decision → seçim; belirleme
charisma / charismatic → çekim gücü; etkileyici güç; etkileyicilik
category / categorical → sınıf; sınıfsal
word → sözcük; söz
kinetic → devimsel
classic → kökleşmiş; yerleşik
collective → ortaklaşa; birlikte
colonization → sömürgeleştirme
control / controlled / uncontrolled → denetim; denetleme
choreography → devinim düzeni
cosmic → tümel; evrensel; göksel
cosmology / cosmological → evrenbilim; evrenbilimsel
criterion → ölçüt
critical → eşiksel; can alıcı; belirleyici
crisis → bunalım; çalkantı
quantum → nicem; nicemsel
might / power → güç; erk
cult → anma; töre
culture / cultural → ekin; ekinsel; budun birikimi
global → yeryüzü ölçekli
holiness → kutluluk; dokunulmazlık; yücelik
merit → yaraşırlık; yeterlik
temple → tapınak
matter → özdek; nesne
nature / essence → nitelik
rank / position → orun; konum; yer
material → gereç; araç
meaning → anlam; öz
spirituality → tinsellik
manipulation → yönlendirme
logic → us; us yürütme
mathematics / mathematical → sayıbilim; sayıbilimsel
assembly → kurultay
meditation → derin düşünüm; iç sessizlik
space / place → yer; uzam
mechanism → düzenek; işleyiş; kurgu; düzen; yer; uzam; konum
curiosity → ilgi
ceremony → tören
mercy → acıyış; yürek yumuşaklığı; esirgeyiş
center / central → özek; odak
matter / issue → konu
messiah → beklenen kurtarıcı
legitimate → töreye uygun
metaphysics → doğaötesi
metaphor → benzetme
text → yazılı bütün
methodology / methodological → yöntemsel
metric → ölçüt
metropolis → büyük kent
sect → inanç kolu
architectural → yapı düzeni
minimal → en düşük
inheritance → kalıt
mystical → giz yüklü
mobilization → seferberlik
model → örüntü; örnek; kalıp
modern / modernity / modernization → güncel; çağdaş
module → birim
monotheist → tek Tengrici; tek Tengrili
motivation → güdü; güdülenme
miracle → olağanüstü oluş; doğaüstü olay
intervention → karışma; araya girme
preservation → koruma
possible → olanaklı
nanotechnology → ufak ölçek uygulayım
breath → soluk
intention → erek; amaç; iç yöneliş; dilek
norm / normal / normalization → ölçü; ölçün; olağanlaştırma; olağan; ortak ölçü
neuro → duyu-ağ; sinir-
neurobiological → sinir-dirimsel
neurophysiological → sinir-işleyişsel; duyu-ağ işleyişsel; uyarım-ağı işleyişine ilişkin
neuroplasticity → sinir esnekliği; duyu-ağ esnekliği
influence → etki; sızma gücü
ontological / ontology → varlığa ilişkin; varlıkbilim; varlıkbilimsel
organization → örgüt; düzenleme
authority → yetke; erke; erk odağı; buyurma gücü
authoritarian → buyurgan; yetke sahibi
panel → kurul
paradox / paradoxical → çelişki; ikilem
passive → edilgen; durgun
performance → edim; işleyiş gücü
perspective → bakış açısı
prophet → yalvaç; bildirici
plan / planning → tasarım; tasarlama; tasarı; çizge
platform → alan; düzlem; ortam
politics / political → iltöre; iltöresel; yönetimsel
potential → gizil
positive → olumlu
pragmatic → uygulamaya dönük
practical → işlek; uygulama; işleyiş
program → izlence; iş akışı
propaganda → güdümlü yayım; yönlendirme sözü; yayma işi; yayma çalışması
procedure → izlek
protocol → tören düzeni
psychoanalytic → tinçözümsel
psychology / psychological → ruhbilim; ruhbilimsel; ruh bilimi
radical → kökten
rationalist → usçu
reference → dayanak
reflexive → kendine bakan
reform → yeniden düzenleme; düzeltim; yeniden kurma
repertoire → dağar; söz
official → kamuca onaylı
resonance → eştitreşim
risk → tehlike payı
rhythm / rhythmic → dizem
ritual → kutsal tören; tören
role → görev; işlev
romantic → coşumcu
spirit / spiritual / clergy / Ruh-related → tin; toyunlar; can; tinsel; ruhsal
alms → bağış
loyalty → bağlılık; bağış
only / merely → yalnız; salt; yalnızca; yalın biçimde
shaman / shamanic / shamanism → kam; kamcıl; kamcılık
sincerity / insincerity → içtenlik
art → yaratı; ustalık
cause → neden; yol açan
compassion → sevecenlik; kıyamazlık; esirgeyiş
secular → din dışı yaşayışlı; din dışı
schema → çizge
scenario → olası akış
syntax → söz dizimi
religious reward → erdem karşılığı
symbol / symbolic → im; imsel; belirti; gösterge
system / systematic → düzen; dizge
politics / political → iltöre; iltöresel
slogan → basmakalıp söz
social → toplumsal; budunsal
sociology → toplumbilim; toplumbilimsel
spiritualism → ruhçuluk
standard → ölçün
static → durağan
status → konum
sterile → aşırı arıtılmış
style → biçem
strategy / strategic → izlek; ana yön kurucu; uzun erimli; yol belirleyici
taboo → yasak; dokunulmaz
demand → istem; istek; ister
history / historical → geçmiş; geçmiş bilgisi
contemplation → derin düşünüm
technique → yöntem
technology → uygulayım
contact → dokunuş; değim; ilişik; değiş
foundation / fundamental → kök; köklü; dayanak; taban
representation → gösterim; yansıtım
theology / theological → tanrıbilim; tanrıbilimsel
therapy → sağaltım; iyileştirme
preference / choice → seçme; seçim; yeğleme
term → kavram adı
determination → belirleme; saptama
divine unity → birleme
tolerance → katlanma payı
society / social → budun; budunsal
totem / totemic → boy imi
trauma → sarsıntı
sermon → öğüt söylevi; dinsel söylev
revelation → göksel bildirim
case / instance → olay örneği
conscience → iç ses
vision → ilerigörüş
time / temporal → an; çağ; süre
mind / mental / mentality → us; düşünsel; düşünüş

Even though equivalents are given in this word set, certain words such as din (religion), zaman (time), ekonomik (economic), günah (sin), and mesih (messiah) have, in places, been consciously retained in the main written bodies. This special situation will be addressed later in the article under the heading TDK and Institutional Delay. There, it will be worked out in detail that not every word with an available equivalent functions with the same clarity in every context, that a measured transition zone is needed between living Turkish and the ideal of Sacred Turkish, and what task institutions ought to take on in the production of concepts.

Part 1: Language Is the Backbone of Thought

The Word Sets the Direction of Reason

Language, together with being the outward-opening voice of thought, is the main backbone that determines which path reason will walk. With whatever word a person names a being, a behavior, an orientation of belief, or an act of töre, they grasp that domain through the path of feeling and thought that the word opens. The word works like a living sign settled within reason. First its sound is heard, then it summons its meaning, and afterward it joins the person's judgment, behavior, and orientation. Every word used within a written body, along with a small piece of the expression, takes on the task of giving direction to thought, ordering the reader's comprehension, and making the measure of töre visible.

In New Tengrism this bond is even stronger, because here language works together the field of belief, the order of the budun, the bond with nature, the inner voice, invocation, and orientation toward Tengri. When the reader sees the word "töre," they grasp together the measure of shared life, the memory coming from the ancestors, the person's act, and responsibility toward the budun. The word "budun" expresses the structure in which people unite around a common root, common word, common labor, and common future. The phrase "inner voice" explains, in the close sound of Turkish, the warning of truth a person hears within themselves, their töre-based sensitivity, and their sense of direction. For this reason pure-Turkish renewal, together with an ease that shortens the reader's path to meaning, is a fundamental work that allows thought to be built more strongly in its own root sound.

The main word set on which this part rests, together with functioning as a list giving word equivalents, establishes a conceptual field that shows the new place of thought within Turkish. When "hak gözetme," "doğruluk," and "düz yargı" are used for "justice," the field of judgment forms a clearer bond with life and with töre. When "töre," "töresel," "töreci," and "doğru davranış" are given for "morality," the field of behavior unites with the budun-based measure. When "töre ölçüsü" and "davranış ölçüsü" are chosen for "ethics," right action is bound directly to measure, relation, and responsibility. In this way the change of words appears as a labor of language that rebuilds the inner place of thought; it orders both the form of the writing and the direction of its content together.

Turkish's System of Roots and Suffixes Enlarges the Concept

One of Turkish's strongest aspects is its ability to open new fields of meaning from roots. The root gives the first kernel of meaning; the suffix carries this kernel to new functions. In this way Turkish establishes a word system that opens up and multiplies within itself. Words such as "töresel," "töreci," "töre ölçüsü" from the root "töre"; "budunsal," "budun birikimi" from the root "budun"; "ölçüt," "ölçün," "ince ölçüleme" from the root "ölçü"; and "işlek," "işleyiş," "işlev," "iş akışı" from the root "iş" are clear examples of this system.

This system of roots and suffixes brings together, in the same field of learning, the reader advancing like an observer who memorizes the concept and following the meaning step by step. When the reader grasps one root, they more easily understand the direction of other words coming from that root as well. The words "çevrebilim," "evrenbilim," "tanrıbilim," "bilgibilim," "sayıbilim," "dirimbilim," and "doğabilim," built with the root "bilim," show within the word itself what each field of knowledge is concerned with. "Çevrebilim" clearly expresses the search for knowledge about the environment, "evrenbilim" the order of the universe, "tanrıbilim" thinking about Tengri, "bilgibilim" the foundation of knowledge, "sayıbilim" the order of number, and "dirimbilim" the knowledge of life. In this way the word holds the meaning within itself and gives the reader's comprehension a direct path.

For this reason the language of the New Tengrism books must draw strength from the system of roots and suffixes. For these books, together with being written bodies that give knowledge of the past, establish a new thought of belief, töre, science, and the future. Such a structure wishes to multiply its own concepts within Turkish. Words such as "kutsal tören," "yakarış," "töre ölçüsü," "iç ses," "yaraşırlık," "erke," "dizem," "eştitreşim," "gizil," "işleyiş," and "düzenek" are the carriers of this new field of thought within Turkish. Each one makes the direction of thought distinct in its own context and opens a more native path of comprehension for the reader.

This system will be operated more consistently in the new editions of the three books. Whatever word a concept is met with in one section, when it proceeds with the same word circle in other sections as well, the reader's ability to follow it grows stronger. When "töre ölçüsü" is used in the sense of the measure of behavior, it proceeds with the same circle of meaning in other places of the book as well. For this reason the main word set, together with the explanatory section given in the introduction of the new editions, will serve as a concept guide that functions throughout the whole written structure.

The Effect of a Concept Coming From Another Language

When a word comes from another language, along with its sound it also carries into the text the habits of the field of thought it came from, its burden of belief, its historical bonds, and its conceptual boundaries. For this reason in New Tengrism every foreign-rooted word is evaluated, together with its origin, in terms of which direction it draws thought. When a concept settles into a written body, the reader also draws closer to the old system of thinking behind that concept. This situation becomes more pronounced especially in the fields of belief, töre, theology, the study of tin, science, and the budun-based domains.

For example, the word "ritual" summons, for many readers, the formal mold of ceremony and at times a distant specialist language. "Kutsal tören," on the other hand, directly shows the bond of the act performed with kut, with töre, with the budun, with the ancestor, with nature, and with orientation toward Tengri. The word "prayer" summons, in many traditions of belief, ready-made molds and particular habits of utterance. The word "yakarış," however, makes distinct the person's inner wish, their breath, their orientation, and their own voice opening toward Tengri. The word "ethics" may summon a scientific and distant discussion of behavior. The phrase "töre ölçüsü" explains behavior within the bond of the budun, nature, responsibility, the inner voice, and fittingness.

These examples show that the choice of words proceeds together with the choice of thought. When words such as "yetke," "erke," "erk odağı," and "buyurma gücü" are used in the field of "authority," it becomes clearer where power gathers, how it is exercised, and with what responsibility it is associated. When "yaraşırlık" and "yeterlik" are used in the field of "merit," the bond between task and labor, carrying capacity, and suitability becomes visible. When "edim" and "işleyiş gücü" are used in the field of "performance," along with the formal aspect of the work done, its quality and effect also come to the fore.

The same situation is pronounced in the field of science as well. When "erke" is used for "energy," "titreşim aralığı" for "frequency," "eştitreşim" for "resonance," "nicem" for "quantum," "özdek" for "matter," "özdek tanesi" for "atom," and "doğabilim" for "physics," thought built upon the universe and existence proceeds within Turkish's own structure. These words, together with serving as translation equivalents, help the reader to think about the workings of existence within the bond of nature, motion, measure, dizem, and harmony. In this way the language of science forms a natural relationship with the understanding of töre and the universe within New Tengrism.

Retained Words and Measured Transition

The work of pure-Turkish renewal cannot proceed along a line of application that transforms every word in the same way. It must proceed, and indeed has proceeded, with a method that is measured according to context, that watches over the reader's comprehension, and that takes into account the historical burden of the word. Some words for which an equivalent is given in the main word set may be consciously retained in particular contexts. Words such as "din" (religion), "zaman" (time), "ekonomik" (economic), "günah" (sin), and "mesih" (messiah) hold a special place in this respect. The Turkish equivalents of these words appear in the word set; however, the burden of meaning of each context is treated separately. In the new editions the aim is, together with strengthening Turkish, to keep the reader's path of comprehension open and to correctly evaluate the special weight of historical concepts.

For the word "din," the equivalents "inanç," "inanç düzeni," and "inançsal" are used. Along the line of New Tengrism's own inner bond, trust, orientation toward the sacred, and search for meaning, the word "inanç" works strongly. At the same time, when the historical and institutional structures of other traditions are described, the word "din" directly opens a particular field in the reader's memory. For the word "zaman" there are the equivalents "an," "çağ," and "süre." Each shows a different layer of meaning. "An" explains the present sensation, "çağ" the knowledge of a broad period, and "süre" the measured flow. For this reason, not at present but in future new editions, these words will be used in their proper places, taking into account the original proposals TDK will make. Indeed, the author's task was not, and should not be, to do TDK's work…

For "ekonomik," the equivalent "geçim düzeni" opens a field closer to New Tengrism's understanding of labor, sharing, production, and budun-based responsibility. For "günah" there are the equivalents "yazık" and "sapma." In the New Tengrist töre bond, "sapma" establishes a strong field of words for expressing deviation from measure and the problem of an act's fittingness. When the conceptual burden of the old belief systems is described, the word "günah" may appear with its historical meaning. For "mesih" the equivalent "beklenen kurtarıcı" is explanatory; in particular belief narratives, however, the word "mesih" summons a special order of expectation. These examples show that pure-Turkish renewal proceeds with a measured labor of thought; but for other reasons, and especially because of the great degree of shifts in meaning, these words have been consciously left untouched.

Pure Turkish Clarifies the Direction of Reason

Pure Turkish makes the reader's path of thought clearer, closer, and more traceable. When a concept is built with Turkish's own roots, the reader finds the trace of meaning within the word. The word "dayanak" directly shows where thought leans. The phrase "bakış açısı" explains from which side a person sees a matter. The word "işleyiş" gives a sense of how events proceed. The word "düzenek" indicates how the parts work together. The words "izlek" and "iş akışı" make visible the path of the method and the sequence of steps. These words establish clearer lines in the reader's reason.

In New Tengrism this clarity carries special importance, because the books work together, alongside a narrative of belief, many fields such as töre, science, nature, the person, the budun, the inner voice, kut, invocation, sacred ceremony, and the design of the future. When the language that establishes the bond among these fields is clear, the reader follows the direction of thought more comfortably. "Çevrebilim" binds responsibility for nature to the field of knowledge. "Tanrıbilim" builds thought about Tengri within Turkish. "Evrenbilim" explains the order of sky and existence within a broader frame. "Töre ölçüsü" makes distinct the foundation of behavior; "yaraşırlık" the suitability of the task; "iç ses" the person's own sense of truth.

Pure Turkish at the same time takes on an instructive function. As the reader learns new words, they also see Turkish's power of producing concepts. This situation, together with easing the process of reading the book, also affects the reader's own speech, writing, and way of thinking. As a person uses words such as "erke," "dizem," "gizil," "eştitreşim," "yakarış," "töre ölçüsü," "budun," and "yaraşırlık," the thought of New Tengrism gains a more living circulation within Turkish. In this way language joins, from within the written body, into everyday speech, into videos, into sacred ceremonies, and into the memory of the budun.

Part 2: In Tengrism Language Is a Sacred Bond

Unmediated Voice and Inner Direction

In Tengrism language is the most living field of bond that a person uses when orienting toward Tengri, nature, the ancestor, the budun, and their own inner voice. The word here cannot take on a task as narrow as a mere instrument of expression, because it makes the person's inner direction distinct, makes their invocation heard, makes the measure of töre visible, and shows with which voice the sacred bond is established. For this reason in New Tengrism the purification of Turkish, together with the clearer reading of the written bodies, also gains the meaning of the sacred relationship being heard in its own root sound. When a person thinks in their own language, invokes in their own language, and tells of töre in their own language, the bond they form with the sacred field enters a closer, more sincere, and more conscious order.

In the Tengrist view, the bond between the person and Tengri begins with the voice rising from within the person. This voice appears, rather than in a field of utterance filled with ready-made molds, in the person's own breath, their own sensitivity, and their own töre-based orientation. The phrase "inner voice" is for this reason an important concept. The inner voice expresses the knowledge of the right direction a person hears within themselves. This knowledge does not work like the pressure of an external command; it lives as the warning, intuition, and measure a person hears in their own being. When a person makes their inner voice heard with a Turkish word, a natural bond is established between thought and invocation.

Another aspect of this bond is seen in the word "soluk" (breath). Breath is the bodily source of the word. Invocation first appears as a wish born within; then it gains voice with breath, and afterward orients toward the sky within the dizem-bound flow of Turkish. In this way the sacred word is not carried out only as a thought passing through the mind; body, tin, reason, and töre come into play together. The word "yakarış" too shows this wholeness. Invocation brings together the person's inner wish oriented toward Tengri, their own responsibility, and their own power of wishing. For this reason in New Tengrism invocation gains meaning not by the person orienting toward a language distant from themselves, but by their opening the sacred field with their own root sound.

Here Turkish does not establish merely a line of language that informs, because it orders the sacred orientation itself. Words such as "Tengri," "gök," "yer," "kut," "töre," "budun," "iç ses," "yakarış," and "soluk" establish the person's bond with the sacred field through interconnected layers of meaning. Each word carries a feeling and a direction in its own sound. "Gök" summons openness, height, and universal order. "Yer" makes heard the foundation, the field of life, and rootedness. "Kut" makes distinct the elevating power of existence. "Töre" the measure of behavior, "budun" the root of shared life, "iç ses" the person's own direction. When these words are used together, the Tengrist sacred bond grows stronger within Turkish's own weave of meaning.

The Bond of Person, Tengri, and Nature

In Tengrism the bond among person, Tengri, and nature is established with the directly heard words of Turkish. When a person looks at the sky, they do not see merely a vast openness; they also hear the sense of direction, the intuition of infinity, and the order of Tengri. When they step on the earth, they do not merely make contact with soil; they also grasp the knowledge of foundation, labor, life, and responsibility. When they orient toward water, they sense flow, continuity, and the power of sustaining life. When they gather around fire, the feeling of light, heat, unity, and sacred ceremony appears. Before a tree, the knowledge of root, trunk, branch, rising, and holding to the soil opens all at once. Because Turkish establishes these bonds with plain words, nature does not stand for the person like a distant field of examination; it becomes a field of existence that is lived, felt, and related to through töre.

For this reason in New Tengrism the words of nature are not used only for the description of the environment; they also nourish the person's sacred comprehension. "Yeryüzü" expresses the field the person steps on, lives in, sows, reaps, walks through, and returns to. "Yer" is at the same time foundation and a field of living. "Gök" holds not only the upward direction but also the breadth opening toward Tengri and the sense of order. "Su" shows flow, the sustaining of life, and continuity; "ateş" light, community, and the warmth of sacred ceremony; "ağaç" rootedness, rising, and the bond between generations. The plainness of these words in Turkish gives the relationship the person forms with nature a more sincere form.

As a person names nature with a Turkish word, they also grasp their own place more clearly. Nature cannot be thought of as a collection of objects standing outside the person; on the contrary, it is understood as a field of relationship that lives together with the person, responds to their behavior, and develops their töre-based sensitivity. Respect toward nature, permission asked of the tree, care for water, attention to fire, and responsibility toward the earth appear within this relationship. This responsibility, in New Tengrism, brings together ecological sensitivity and the measure of töre. While the word "çevrebilim" establishes the field of knowledge of the environment within Turkish, "töre ölçüsü" shows how this knowledge will be reflected in behavior.

This bond also unites with the field of science. "Evrenbilim" explains the order of the sky, "doğabilim" the workings of beings, "özdek" the material structure of existence, "özdek tanesi" the smallest structures, "nicem" the workings at the very finest level, "titreşim aralığı" the order of sound and motion, and "eştitreşim" the relationship of harmonious vibration. These words show that New Tengrism does not establish a line of thought that separates nature from the sacred field; that it treats knowledge, töre, invocation, and the comprehension of the universe within the same broad field. In this way Turkish brings together both the knowledge of nature and sacred sensitivity within its own word system.

The Dizem and Vibration Value of the Word

The Sacred Turkish Principle, since it looks not only at the burden of meaning of a word, also values its sound, its dizem, its breath, and the inner effect it awakens in the person. For the word, when it leaves the mouth, does not behave merely like a sign that informs thought; through its sound wave, breath pattern, stress, beat, and emotional direction, it also affects the person and the community. For this reason in New Tengrism a living bond is established between the spoken word and the written word. The concept seen in writing gains sound in oral expression; the concept that gains sound takes a stronger place in the memory of the reader and the listener.

Dizem takes on a special task at this point. Dizem expresses the measure, beat, and order in the flow of the word. In an invocation, in a toy speech, in the telling of a sacred ceremony, or in a video narration, the dizem of the word affects how the meaning reaches the person. A harsh, scattered, or disjointed utterance may draw the listener's inner direction into another field. A measured, clear, and sincere utterance, on the other hand, makes the meaning of the word heard more strongly. For this reason Sacred Turkish does not concern itself only with which word will be chosen; it also encompasses how the word is spoken, with what breath it flows, and what inner order it establishes.

Words such as "erke," "dizem," "titreşim aralığı," "eştitreşim," "soluk," and "iç ses" open this field together. Erke shows the direction of power in the word. Dizem indicates how this power flows. Titreşim aralığı helps to grasp the order of sound and motion. Eştitreşim expresses the harmonious bond established between the person and the word, the person and the community, the person and the sacred field. Soluk, in turn, is the bodily source of all this utterance. When these words come together, it becomes visible that in New Tengrism language is not thought of as a field limited only to written meaning; that it is treated within sound, body, inner direction, and the sacred bond.

Video and oral expression are for this reason as important as the new editions. The line of words determined in the book, when heard in video, will gain a broader field of effect. The reader sees the word "töre ölçüsü" on the page, then hears it in speech; recognizes the word "yakarış" in writing, grasps it as sound in the telling of a sacred ceremony; learns the word "dizem" as a concept, lives it in the flow of expression. In this way a living bond is established between the written body and oral expression. New Tengrism carries out the Sacred Turkish Principle in writing, in speech, in narration, in teaching, and in sacred ceremony as well.

To hold a view other than this is a betrayal of both Turkish and Turkishness.

The Sacred Turkish Principle and the New Language of Publication

The Sacred Turkish Principle will not appear in the new editions only as a separate heading; it will give direction to the entire word system of the written bodies. This principle determines which concept will be carried out with which word, which word family will be used within which circle of meaning, and how the reader's path of comprehension will be supported. For this reason the new editions are the concrete field of application of the Sacred Turkish Principle. When the language of the books, the language of the articles, the language of the videos, and the language of the tellings of sacred ceremonies meet to the same measure, New Tengrism gains a more steadfast unity of words. Over time the proportion of root Turkish will increase. It is also difficult to become, all at once, a person who speaks entirely in Turkish, because our perceptions have been worn down by cognitive colonialism (imperialism).

In this new language of publication the main word set becomes the foundation. Words such as "budun," "töre," "ölçü," "erke," "dizem," "yaraşırlık," "gizil," "işleyiş," "düzenek," "iç ses," "yakarış," "kutsal tören," "çevrebilim," "evrenbilim," and "tanrıbilim" will be used as the main concepts of the writing and the speech. When these words appear consistently in the new editions, the reader recognizes the same concept with the same word circle in every section. In this way the books gain a stronger wholeness, not only in terms of thought but also in terms of language.

The following part will show why this sacred labor of words is a task of töre; in the third part, the word responsibility of Tengrism and of Dr. Barış Tunçbilek, the reader's participation in comprehension, the budun's common word set, and the consistency of words in the new editions will be treated as the continuation of this bond.

Part 3: Pure-Turkish Renewal Is a Task of Töre

The Author's Word Responsibility

Pure-Turkish renewal is one of the fundamental töre tasks Dr. Barış Tunçbilek has taken on in the writings of New Tengrism. The author, as the person who transfers thought into writing, determines with which word each concept will live, along which path of meaning the reader will advance, and which words will settle into the memory of the budun. For this reason the word work carried out in the books Tengricilik Dün, Tengricilik Bugün, and Tengricilik Yarın appears, alongside the correction of form, as a labor of töre that brings the inner structure of thought into harmony with the root sound of Turkish.

The author's word responsibility begins with correctly reading the function of the concept in the text. When a word is rendered into Turkish, not only its dictionary equivalent is sought; its place within the sentence, the association it will awaken in the reader, the bond it forms with Tengrist thought, and its function within the Sacred Turkish Principle are treated together. When "töre ölçüsü" establishes the field of behavior more clearly, this word becomes one of the main concepts of the text. When "yaraşırlık" better expresses the power to take on a task, the capacity earned through labor, and responsibility toward the budun, the meaning in the field of "merit" deepens with this word. Words such as "işleyiş," "düzenek," "ölçüt," "gizil," "erke," and "dizem," as they settle into the line of thought of the writing, also clarify the order the reader will grasp.

This labor requires that the author review their own habits as well. Established foreign-rooted words settle quickly into the sentence; the Sacred Turkish Principle, however, places measure, clarity, and root sound before speed. The author weighs the suitability of the easily-coming word in the text. The questions of which equivalent builds thought more clearly, which word strengthens the reader's path of meaning, and which concept is heard more closely from Turkish's own root remain alive throughout the writing. In this way pure-Turkish renewal does not stand in a field as narrow as an externally performed correction; it opens an inner field of work that also trains the author's own reason, manner of writing, and choice of words.

The work lasting months gains meaning here. The word field of the three books was reviewed one by one, repeated words were separated out, equivalents were measured, and the words used in the main written bodies were made distinct. This period naturally slowed the flow of writing and video; for the visible speed of production turned toward the labor of establishing the inner measure of the language. This labor will now find its return in the new editions, in new writings, and in videos as a more orderly unity of words. The author's renewal of their own habits shows that the Sacred Turkish Principle proposed to the reader is first lived in the labor of writing.

The Reader's Participation in Comprehension

Pure-Turkish renewal calls the reader to hear the concept anew, to build the meaning from within Turkish, and to widen their own store of words. The reader who encounters a new word pauses at first, senses the root of the word, tests its suffix, and follows its function in the context. This brief pause is the place where comprehension opens. The familiar word is often passed over without thought; the new Turkish word, on the other hand, gives the reader the chance to see the concept anew.

As the reader learns to think with Turkish's words coming from the same root, they follow the inner weave of the text more comfortably. Words such as "töre," "töresel," "töre ölçüsü"; "budun," "budunsal," "budun birikimi"; "ölçü," "ölçüt," "ölçün"; and "iş," "işlek," "işleyiş," "işlev" establish interconnected paths of meaning in the reader's memory. When one word is learned, other words coming from the same root are also grasped more easily. In this way the reader does not advance like a person who memorizes each concept one by one; they gain a path of reading that enlarges meaning with Turkish's root-and-suffix system.

This participation is in harmony with the inner structure of New Tengrism. New Tengrism sees the reader as a person who participates in thought, töre, the store of words, and the memory of the budun. When the reader sees the phrase "iç ses," they grasp the warning of truth they hear within themselves in a closer Turkish. The words "esenlik" and "iç dirlik" express the sense of balance a person lives in a way closer to everyday life. "Yakarış" makes heard the wish oriented toward the sacred in the inner voice of Turkish. "Kutsal tören" makes distinct the act performed with the community within the bond of kut, töre, and budun. These words awaken in the reader, along with knowledge, an inner sensitivity as well.

The reading established with new words also gradually joins into the reader's everyday speech. When a reader takes up the phrase "töre ölçüsü," they turn to this word when describing right behavior. When they use the word "budun," they establish shared life with a more rooted voice. When they choose the word "yaraşırlık," they express more clearly the bond among task, labor, and capacity. In this way the word renewal that begins in the book spreads to the reader's own speech, notes, discussions, and surroundings. As the Sacred Turkish Principle finds a place in the reader's tongue, it establishes a living bond between the written body and everyday life.

The Budun's Common Word Set

A budun knows itself, together with its common past, common homeland, common töre, and common future, also through its common word set. The common word is one of the most living carriers of the memory of the budun. When the same concepts are expressed with common words, people meet within the same circle of meaning. For this reason in New Tengrism pure-Turkish renewal does not stand in a field of work that beautifies a single author's manner of writing; it becomes a broad labor of töre that strengthens the budun's own store of thought with the roots of Turkish.

The 282-item main word set determined across the three books forms the first great foundation of this common work. The budun's common word set is also important for children and the young. When a child hears the phrase "kutsal tören," they more easily grasp the relationship of the act performed with kut, with toy, with the remembrance of ancestors, and with nature. When a young person learns the phrase "töre ölçüsü," they sense that behavior, along with itself, opens a field of responsibility that touches the budun, nature, and the future. When an adult uses the word "yaraşırlık," they clearly express that a task is also related to rank along with labor, capacity, and carrying power. In this way the word set builds a bridge of common comprehension between generations.

The new editions will operate this common word set consistently throughout the whole of the books. The first editions established the backbone of thought; the new editions will place this backbone into a purer, clearer language order more in harmony with the Sacred Turkish Principle. This work makes distinct with which word each concept will be carried out. When the same concept appears in different sections with the same word circle, the reader's power to follow it increases. The path of meaning the books establish within themselves becomes more steadfast.

The Sacred Turkish Principle

So that this labor can be traced in a lasting way, the main support developing alongside the three books is the Sacred Turkish Principle. This principle, besides establishing a list of equivalents, explains in which context each word will be used, what burden of meaning it will take on, with which same-root circle it will proceed, and its function within the thought of New Tengrism. Such a principle becomes a path of concepts for the reader, a field of oversight for the author, a common plane of utterance for the language of video, and a source of word unity for the budun.

When the reader sees the word "erke," they grasp the bond of this word with power, motion, direction, and measure within the Sacred Turkish Principle. In the word "dizem," they follow the relationship of sound, breath, beat, and sacred utterance. Under the heading "töre ölçüsü," behavior, responsibility, shared life, and the bond with nature are explained together. Under the heading "yakarış," the person's inner wish, their voice oriented toward Tengri, and the order of utterance within sacred ceremony are shown. In this way the Sacred Turkish Principle becomes a living field of reference that supports the reader's path of meaning.

The Sacred Turkish Principle also provides a measure for the author. In every new writing, article, book section, or video, the concepts to be used are checked against this principle. Words do not scatter like parts that change at random; the continuity of concepts is preserved, the reader's memory grows stronger, and the word field of New Tengrism advances more steadfastly. The principle may over time be explained with new examples, may widen together with the main word set, and the more functional usage of certain equivalents may become distinct. The living understanding of töre carries out such developments along a recorded, reasoned, and traceable path.

In this part it has been treated how pure-Turkish renewal turns into a task of töre with respect to the author, the reader, and the budun. The labor of words begins with the author; it widens with the reader's participation in comprehension, gains strength in the budun's common word set; it gains consistency in the new editions and is bound to a traceable measure with the Sacred Turkish Principle. The following part will explain on what grounds this task of töre makes the new editions necessary. The fourth part will show how the body of thought established by the first editions is placed into a purer and more consistent word order in line with the Sacred Turkish Principle.

Part 4: The Rationale for the New Editions

The Body of Thought Established by the First Editions

The first editions of the books Tengricilik Dün, Tengricilik Bugün, and Tengricilik Yarın are the pioneering written bodies that established the main body of New Tengrism thought. These editions brought together, within a single great structure, the historical memory of the Turkic budun, today's search for consciousness, and the töre-based order oriented toward tomorrow. Within this structure, the Tengrist root, the bond with nature, the person's responsibility, the awakening of the budun, the measure of töre, the understanding of sacred ceremony, the bond between science and belief, and the Sacred Turkish Principle were worked out within a broad field of thought. The main aim of the first editions was to establish this great homeland of thought, to show the reader from which roots New Tengrism draws nourishment and toward which future it orients.

In this first stage the main burden was the coming-into-being of the thought. The foundations of the thirty principles, the linking together of the eleven base principles with the nineteen practical principles, and the relationship the person forms with Tengri, nature, the budun, and their own inner voice required a broad weave spread throughout the whole of the books. While such a weave was being established, language naturally worked as well; but the first labor was directed toward getting the body of thought on its feet. The settling of the sections, the becoming-distinct of the arguments, the main concepts completing one another — the first structure that allowed the reader to follow New Tengrism as a whole emerged here.

The new editions will carry this first body into a purer, more consistent word order more in harmony with the Sacred Turkish Principle. This step is a natural development that enlarges the value established by the first editions. After the body of thought is established, the language of that body is also tested with the same care. The questions of which word expresses which concept more clearly, which equivalent strengthens the reader's comprehension, and which word family works more consistently throughout the whole of the book are the main measures of the new-edition preparation. In this way the path opened by the first editions widens in the new editions with a more distinct Turkish concept order.

In New Tengrism there is a direct bond between principle and language. The Sacred Turkish Principle positions Turkish as the sacred field of words that a person uses when orienting toward Tengri, nature, the budun, and their own inner voice. The moment this principle is described in the books, the books' own language is also tested with the measure of this principle. The main rationale for the new editions becomes distinct here: the written bodies will more strongly bring to life, in their own sentences, concepts, headings, and explanations, the very Sacred Turkish sensitivity they defend.

The Understanding of the Living Written Body

The New Tengrism books are established with the living understanding of töre. Living töre tests its own word as well; it also develops its own concept and, over time, makes its own expression clearer. This understanding forms the natural support of the new editions. A written body is not, once it has been printed, treated like a frozen shell; it is reread with measure, supported with new comprehension, strengthened with a store of concepts, and gains a clearer order for the reader.

This approach is in harmony with the self-renewing thought structure of New Tengrism. If a belief order wishes to bring its own principle to life, it continually tests its own instruments of expression as well. If the Sacred Turkish Principle is described within the written body, this principle must also be reflected in the word, the sentence, the choice of concepts, and the bond formed with the reader. The new editions are the most visible field of this reflection. Each new version of the books, drawing strength from earlier comprehension, establishes a more functional, more consistent, and more instructive level of language.

The understanding of the living written body also opens another field of relationship for the reader. The reader does not take the book in hand only as a finished object and therefore knows that they are reading a particular edition of a developing field of thought. This situation increases the reader's participation. The reader recognizes new words, considers proposals, and tests in their own reading experience which equivalents work more clearly. A direct exchange of words arises between author and reader. This exchange also contributes to the development of the Sacred Turkish Store of Words. In this way the new editions widen not only through the author's labor but also through the reader's comprehension and the budun's experience of words.

In this understanding, the republication of the books shows the liveliness of the field of thought. Each new printing draws strength from past labor; it adds today's comprehension to the writing and prepares a clearer word order for tomorrow's reader. In this way Tengricilik Dün, Tengricilik Bugün, and Tengricilik Yarın, in keeping with their names, establish the bond among past, today, and tomorrow not only in content but also in their own language order.

An important aspect of the new editions is the transition order that watches over the reader's path of meaning. Pure-Turkish words will be used as the main carriers; common equivalents will take on an explanatory function in parentheses at the first encounters deemed necessary. In this way the reader recognizes the new word within the text, forms a bond with their old habit, and afterward begins to think with the Turkish word. This method brings the Sacred Turkish Principle and the reader's ease together in the same flow.

For example, the first usage in the form "töre ölçüsü (etik)" shows the reader which field of concepts is being worked; in later usages "töre ölçüsü" proceeds on its own. "Yakarış (dua)" at the first encounter brings into play the common word in the reader's memory; afterward "yakarış" advances as the main sound. Usages such as "kutsal tören (ritüel)," "erke (enerji)," "dizem (ritim)," "eştitreşim (rezonans)," "gizil (potansiyel)," and "yaraşırlık (liyakat)" likewise bring the reader a new store of words within the same transition order.

This method strengthens the instructive aspect of the books. When the reader encounters a new word, they learn the meaning within the context. A word may stand at a distance when seen only in a list; when it gains a function within the text, it is taken up more easily. For this reason, although the word set is given at the beginning of the book as a technical interlude, the real learning takes place within the written body. The reader sees in which sentence the word works and how, with which concept it unites, and how it directs thought.

The Töre-Based Meaning of the New Editions

The new editions should not be seen like an ordinary renewal in the order of publication. These editions are the step of New Tengrism applying its own principle within its own written body. The Sacred Turkish Principle gains a function broader than being a thought described in books; in the new editions it lives at the level of word, sentence, concept, heading, and explanation. For this reason the new printings should be read as the principle put into practice.

The first layer of this töre-based meaning is the author's responsibility. The author tests the principle they themselves have set forth in their own language. The second layer is the reader's participation. The reader sees new words, learns them, uses them, and takes them into their own store of words. The third layer is budun-based word unity. As common words multiply, a more steadfast field of concepts forms around New Tengrism. The fourth layer is the future editions. Each new edition, by testing the earlier word order, establishes a purer, clearer, and more consistent level of language. When these four layers work together, the language of the books becomes part of living töre.

Another töre-based aspect of the new editions is that they make the labor given visible. Pure-Turkish renewal may, from the outside, be seen like the work of preparing a word list; but each word is tested within the text. An equivalent works very strongly in some places and requires explanation in others. One word feels close to the reader; another requires an introduction at first. The author, watching over all these distinctions, establishes the flow of the text. When this labor is visible, the reader grasps the new editions as a long work given for Sacred Turkish.

Part 5: TDK and the Need for Institutional Leadership

The Institutional Task in the Production of Turkish Concepts

The strengthening of Turkish as a living language of thought stands in a field far broader than one that will be carried out only by the labor of individual authors, readers, or small working circles. Language is the common field of the budun. For this common field to remain functional throughout science, technology, belief, töre, theology, the study of tin, ecology, cosmology, art, and everyday life, institutional leadership is needed. The Turkish Language Association should, in this respect, not be thought of only as a body that prepares dictionaries. TDK should take on the function of a hearth of language that will direct with which concepts Turkish will think in the new age, which words it will enlarge, which equivalents it will spread, and how a common word measure will be established in the broad field reaching from schools to publishing houses.

Today's flow of concepts is very fast. The fields of science, technology, the economic order, belief, communication, artificial reason, ecology, cosmology, and social order continually give birth to new concepts. These concepts often enter circulation with foreign-rooted names; the language of news, the language of school, public writing, academic writing, social media, and everyday speech quickly take up these names. The Turkish equivalents, on the other hand, often become distinct later and require a more intense labor to settle into the reader's memory. This flow is not a problem arising from Turkish's power of producing concepts; it shows that Turkish more strongly needs institutional mechanisms that will spread its new words.

TDK's historical task should become more clearly distinct here. For Turkish to remain effective in new fields of concepts, merely proposing equivalents remains an insufficient stage. The real task is to bring the proposed equivalent into life. A word gains strength when it proceeds together in the school textbook, the teacher's explanation, public writing, the scientific article, the publisher's guide, the language of the media, and everyday explanation. When the word "uygulayım" is used continually in the field of technology, "çevrebilim" in the field of ecology, "tanrıbilim" in the field of theology, "tinbilim" or, according to context, "ruhbilim" in the field of psychology, and "evrenbilim" in the field of cosmology, Turkish's capacity for forming concepts becomes visible. This visibility does not only allow the reader to learn the new word; it also makes it easier to think with that word.

Institutional leadership should, together with delivering lists of equivalents to a broad public, also produce examples of usage. A word standing only in the dictionary is not the strongest path sufficient to establish a flow that brings it into life. The word must be supported with example sentences, field guides, curricula of teaching, publisher directives, recommendations for public writing, and files of current usage. In this way Turkish equivalents are not announced only as proposals; they take a place within the living order of writing and speech. TDK's working together with authors, teachers, scientists, publishers, and circles of thought establishes more soundly Turkish's field of concepts in the new age.

Established Words and the Measured Transition Zone

The work of pure-Turkish renewal carried out in the New Tengrism books does not proceed with a mechanical method that transforms every foreign-rooted word in the same way and at the same speed. The context of the word, its place in the reader's memory, the functionality of the Turkish equivalent, the burden of thought in the text, and the relationship it forms with the Sacred Turkish Principle are evaluated together. For this reason certain words such as "din," "zaman," "ekonomik," "günah," and "mesih" have been consciously retained in some contexts, even though their equivalents have been determined. This retention shows that pure-Turkish renewal proceeds with a measured labor of concepts. For certain words, TDK needs to carry out special study!

One of Turkish's most important fields of work in the new age is to establish a strong word order that meets the concepts of science and technology from its own roots. Artificial reason, quantum theory, gene editing, neural networks, ecological crises, debates on the economic order, the engineering of belief, theological interpretations, and the forms of budun-based organization continually require new concepts. When Turkish produces and spreads its own words in these fields in time, the reader grasps new knowledge from within their own language. This comprehension does not only ease understanding; it allows Turkish to function as a pioneering language of production in the field of contemporary thought.

It is important that this need be supported at the institutional level. When TDK, universities, teachers, publishers, authors, and digital creators work together, new Turkish words spread more quickly. Up-to-date Turkish concept guides can be prepared according to field. Graded word lists can be created for schools. Concept-usage tables can be arranged for publishers. Recommended word forms can be prepared for public writing. In this way Turkish's production of concepts does not remain only the sum of individual efforts; it attains a word order that can be traced, taught, and developed at the budun scale.

The Concept Craftsmanship of Authors and Thinkers

As much as institutional leadership, the concept craftsmanship of authors and thinkers also carries importance. Every field of thought spends a special labor on language while producing its own concepts. The work done in the New Tengrism books is a concrete example of this craftsmanship. A 282-item word set was prepared, equivalents were compiled, the words that function in the main written bodies were determined, special transition zones were identified, and the language order of the new editions has begun to be established accordingly. This method clearly shows the responsibility that falls to the author in the production of Turkish concepts.

The author's concept craftsmanship should not be an operation that ends with placing a new word into the text. Each word is tested by its function in the text. Can the reader follow the direction of meaning of the word? Does the same word carry the same concept in other sections? Does the Turkish equivalent build the burden of the concept in a broad and clear way? Does the word open a field of sound and meaning suitable to the Sacred Turkish Principle? These questions are kept alive throughout the writing. In this way the text does not turn into a surface merely filled with pure words; it gains a word order that watches over concepts, contexts, and the reader's path of comprehension together.

This concept craftsmanship widens with the reader's participation. Readers can show in which context new words are taken up more easily, which equivalents require explanation, and which usage flows more naturally. Teachers can try these words in the classroom. Video creators can test the power of utterance of the words. Publishers can preserve concept consistency in the new editions. In this way the production of words becomes a field of work that begins from a single person's pen and then grows with budun-based participation. The Sacred Turkish Store of Words also ensures that this participation is carried out in a recorded and traceable manner.

This labor of authors and thinkers cannot be evaluated as a field competing with TDK's institutional task. On the contrary, this labor offers institutions data, examples, a field of usage, and experience. The word work done in New Tengrism is a field of example that shows how which concepts are met in Turkish, which equivalents function within the text, and which words are ready to meet the reader. Institutions such as TDK, by compiling and examining such works, can carry Turkish's living production of words onto a stronger ground.

The Exemplariness of the New Tengrism Books

The books Tengricilik Dün, Tengricilik Bugün, and Tengricilik Yarın do not, in terms of pure-Turkish renewal, present only a language work prepared for their own circle of belief; they also set forth a methodical example for the production of Turkish thought. First a broad text review was carried out, repeated words were unified, inflection sets were brought together, equivalents were compiled, the equivalents used were determined, and a measured word order was established for the new editions. This sequence offers a clear method that can also be applied in other fields of thought.

The exemplariness of these books also carries an important call for language institutions. The production of Turkish concepts, together with the preservation of words coming from the past, should also take on the task of producing the concepts of the new age. Turkish is a strong language capable of giving birth to new words that bind science with belief, töre with technology, the person with the budun, and the past with the future. The New Tengrism books have set forth, in their own field, a comprehensive work that begins this production. In the stage to come, this labor can attain a broader word order through the usage of readers, through the production of writing and video, through circles of education, through the field of publication, and through the leadership of institutions such as TDK.

The following part will show to what great call all this labor is bound: Sacred Turkish will become distinct as a living field of words that builds a new future from the root of Turkish, keeps New Tengrism alive with its own voice, and carries the memory of the budun toward tomorrow.

Part 6: Sacred Turkish Is the Living Word Field of New Tengrism

The Main Call of the New Editions

The main call of the new editions is toward reading, understanding, developing, and keeping alive the thought of New Tengrism with Turkish's own voice. The books Tengricilik Dün, Tengricilik Bugün, and Tengricilik Yarın established the great body of thought in their first editions; the new editions will carry this body forward in a word order more in harmony with the Sacred Turkish Principle. This call does not give the reader only the task of learning new words; it calls the reader to think with the roots of their own language, to hear concepts from within Turkish, and to grasp Tengrist meaning in a closer voice.

The call of the new editions should for this reason not be established like an announcement belonging only to the author. The reader, the viewer, the teacher, the researcher, the publisher, and everyone who gives labor to Tengrist thought take part in this call. Each person contributes to this common store with a word they use correctly. Each explanation, each writing, each video, and each sacred ceremony increases the functionality of Sacred Turkish. In this way the new editions become, rather than being seen only as the new version of three books, the starting field of a new common word era born from the root of Turkish.

When Sacred Turkish strengthens the bond between word and töre, a broader field of effect opens in the life of the budun. Töre does not stand only like a thought order appearing within a written series of principles; in its natural state it is heard with the word, tested with behavior, becomes visible with sacred ceremony, and finds a response in the memory of the budun. For this reason pure-Turkish renewal is not counted as a language work done only for the purification of the text. This work determines with which words töre will be told, which concepts will settle into the common memory, and within which language coming generations will learn this thought.

The 282-item word set given at the beginning of this article forms the foundation for a broader Sacred Turkish Store of Words in the period ahead. This store should not be arranged only as a list of equivalents. In which context each word will be used, what burden of meaning it will take on, with which word family it proceeds, and what function it serves in the thought of New Tengrism should be explained. Such a store becomes a concept guide for the reader, a field of oversight for the author, a common plane of utterance for the language of video, and a source of word unity for the budun.

The function of this store will become even more distinct together with the new editions. When the reader sees the word "erke" in the book, they will be able to read in the store the bond of this word with power, motion, direction, and measure. When they see the word "dizem," they will follow the relationship it forms with breath, sound, beat, and sacred utterance. Under the heading "töre ölçüsü," behavior, responsibility, shared life, and the bond with nature will be explained together. Under the heading "yakarış," the person's inner wish, the voice oriented toward Tengri, and the order of utterance within sacred ceremony will be shown. In this way the store becomes a living field of reference that supports the reader's path of meaning.

The Sacred Turkish Store of Words can also strengthen over time with the reader's contribution. Which words are taken up more easily, which equivalents require explanation, and which concepts widen with new examples will be seen in this process. Because New Tengrism has taken up the living understanding of töre, the store of words too will develop within a living order. This development does not carry the meaning of random change; it opens a measured, recorded, reasoned, and traceable path of word updating. In this way the store of words becomes, with each new edition, more functional, more consistent, and more instructive.

The main call of the new editions is to think, read, speak, write with words born from the roots of Turkish, and to keep the sacred bond alive with this voice. As the word grows stronger, töre becomes more visible; as töre functions, the budun grasps its own direction more clearly; with a common store of words the budun leaves a more solid memory to tomorrow. In this way the new editions of the books Tengricilik Dün, Tengricilik Bugün, and Tengricilik Yarın take their place, rather than being seen as texts that merely describe the Sacred Turkish Principle, as the door of a new era that keeps this principle alive in the fields of word, thought, behavior, publication, and the memory of the budun.

Remember, Tengri is with us.