• The Sacred Heritage of King Nemrot and King Atila / The Foundations of Hungarian Spirituality

The Hungarian people have been bearers of a unique spirituality since ancient times. At its core lies non-dogmatic Eurasian spirituality, a deeply rooted inner path that has shaped Hungarian identity and values for centuries.

Summary:

• Non-dogmatic Eurasian spirituality is an ancient Central Asian inner path that has profoundly influenced Hungarian culture, emphasizing harmony between the inner, spiritual self and the external natural world.
• Key elements include ancestral reverence, the táltos tradition, and symbols like the Eternal Blue Sky.
• Atila’s commitment to religious tolerance enabled peaceful coexistence with other belief systems while preserving Hungary’s cultural heritage into the modern era.

Influence on Hungarian Culture

This unique spiritual tradition, deeply embedded in Hungarian heritage, was once the dominant path among the Scythians, Huns, Hungarians, and their kin, fostering a strong bond with both inner and outer nature.

The supreme deity, known as Tengri (to the Huns) or Öregisten (to the Hungarians), represented universal goodness, alongside his inseparable female counterpart, Boldogasszony, the source of both celestial and earthly existence.

Scythian beliefs held that these divine forces reside within the human heart, working with infinite wisdom and compassionate love to bring happiness and liberation from suffering. Over time, this Scythian Inner Path became a powerful spiritual force in Central and Inner Asia, shaping both individual lives and historical events.

The Scythian Empire in a New Light[1]

A Powerful and Influential Empire

Recent research challenges traditional historical narratives, offering fresh insights into the role of the Scythians in shaping the classical world. Far from being mere nomadic raiders or peripheral figures of Eurasian history, they were sophisticated rulers who left a lasting impact on Eurasian civilization, culture, and spirituality.

The Scythian Empire was not a monolithic entity but a complex network of tribes and kingdoms, interacting with a vast array of cultures—from the Greeks and Persians in the west to the Chinese in the east. This cultural exchange allowed them to adopt, adapt, and influence the traditions of those they encountered, significantly shaping the course of ancient history.

The Scythians’ Role in Shaping the Classical World

Through conquest and cultural exchange, the Scythians helped lay the foundation for later empires, including that of Alexander the Great. Their ideas and innovations spread across Eurasia, influencing philosophy, religion, and the arts.

For too long, an outdated Eurocentric perspective has dominated Scythian studies, emphasizing their connection to Greek mythology and their interactions with Rome. However, new research suggests that the Scythian Empire emerged as an independent political entity by the late 8th century BCE, stretching from present-day Mongolia and ancient Northeast China to Northwest Iran and the Danube. They established a centralized political structure with multiple capitals and a sophisticated administration.

The Scythians were characterized by their complex governance, advanced military tactics, and extensive trade networks, playing a crucial role in shaping ancient Eurasian civilizations.

The Scythians’ Cultural and Spiritual Contributions

The Scythians were not passive recipients of foreign ideas but active participants in the exchange and development of knowledge, fostering dynamic intercultural dialogue.

Their worldview and spirituality influenced major philosophical and religious traditions, including Bön, Zoroastrianism, Buddhism, Taoism, Confucianism, and classical Greek philosophy. Evidence suggests that they played a key role in shaping and spreading the teachings of figures such as Buddha, Zarathustra, Confucius, and Laozi.

The Scythian Civilization in a New Perspective

Key findings from recent research highlight the profound impact of the Scythians on Eurasian civilization and world history:

1. The Scythian Empire was a powerful and influential society, far beyond the traditional view of them as mere nomadic herders and raiders.
2. They had a sophisticated political structure with multiple capitals and a complex administration, forming a unified and centralized state rather than a loose tribal confederation.
3. They were active contributors to intellectual exchange, influencing the development of philosophy, religion, and the arts throughout Eurasia.
4. They played a defining role in the birth and evolution of the classical world, shaping the Greek, Persian, Indian, Southeast Asian, and Chinese civilizations.
5. They were skilled and innovative warriors, pioneering advanced cavalry tactics.
6. They maintained an extensive trade network, connecting different regions of Eurasia.
7. Their cultural contributions included unique artistic styles, the spread of the chivalric code, and various other innovations.
8. Their legacy endures today, continuing to shape Eurasia’s diverse cultural fabric.

The Scythian Spiritual and Cultural Expansion from Central Asia radiating outwards to the Peripheries of the Continent

By the late 8th and early 7th centuries BCE, the Scythians had conquered and unified much of the vast Eurasian continent, establishing an innovative empire whose non-dogmatic spirituality helped shape the Age of Philosophy and the Classical Era across the ancient world—from the West to the Middle East, India, and China.

The Scythians were farmers, city dwellers, and mobile equestrian pastoralists who lived with their families in wheeled felt yurts. Their contributions to civilization were profound—ranging from capital cities and distinctive attire to political organization and world-changing philosophies. Notably, Buddha, Zarathustra, Confucius, and Laozi—four of history’s most influential thinkers—were of Scythian origin.

At its height, the Scythian Empire stretched from Mongolia and ancient Northeast China in the east to Northwest Iran and the Danube in the west, extending south to the Arabian Sea. The Scythians controlled key frontier states such as Media and Chao, playing a vital role in the development of ancient Iran and China. Through governance and intermarriage with local populations, they spread their advanced spiritual traditions, giving rise to creolized Scythian cultures that blended Scythian influences with local languages, attire, weaponry, and feudal socio-political structures. By disseminating their language, ideas, and culture, the Scythians laid the foundations of the first Persian, Indian, and Chinese civilizations on the peripheries of Eurasia.

The Radial Expansion of Eurasian Civilization

Historical data suggests that the diffusion of civilization in Eurasia followed a radial pattern, spreading outward in successive waves from Central Eurasia to the peripheries:

1. The Scythians at the dawn of the Classical Era.
2. The Late Antiquity migrations—Western Huns and Goths in the West (fall of the Western Roman Empire) and Eastern Huns, Dongyi, Xianbei, and Mongolic peoples in the East (Northern China).
3. The Early Medieval period—Avars, Magyars, Turks, and Tibetans from Central Eurasia.
4. The Franks and Vikings, contributing to the Eurasianization of Northern Europe.
5. Arab expansion, carrying Eurasian influences southward.
6. The Renaissance period, with Central Asian and Asia Minor masters fleeing Ottoman conquests to Europe, alongside Mongol influences.

With these migrations, Central Eurasian spirituality, beliefs, practices, customs, technologies, arts, and even fashion trends accompanied and shaped the cultures of the peripheries, leaving a lasting impact on the course of world history.

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[1]The following chapters are mainly based on the researches of Christopher I. Beckwith, and his book: The Scythian Empire – Princeton University Press

Abaris the Avar Master – Teacher of Pythagoras[2]

The enlightened Scythian-Hun masters of Hyperborea (Inner Asia) recognized the incarnation of Apollo in the Mediterranean world. Apollo, the deity of inner radiance, was akin to Amitābha in Buddhism. This incarnation was Pythagoras. In response, the Inner Asian masters sent the enlightened sage Abaris—who had realized the Apollo-nature within himself, embodying universal love, boundless compassion, and all-encompassing wisdom—to find Pythagoras and transmit the necessary teachings. Abaris fulfilled his mission, setting Pythagoras on the path that would later shape what we now call European civilization.

Anacharsis the Scythian Master

Anacharsis was a Scythian prince of mixed Scythian and Greek heritage who traveled to Greece during the 47th Olympiad (592–589 BCE). There, he met Solon, one of the earliest pre-Socratic thinkers and lawgivers. The Greeks greatly admired Anacharsis, often counting him among the Seven Sages of Antiquity, while Aristotle recognized him as a significant philosopher.

One of his most famous arguments, recorded in various versions, reflects a logic similar to early Buddhist and Taoist reasoning. A widely accepted paraphrase of his words states:
“He wondered why in Greece, experts argue, but non-experts decide.”

Anacharsis: Animals

The Thoughts of the Scythian Sage on the Innate Virtues of Wild Animals.
This section comes from Diodorus Siculus’ Library of History (8-40).
J. M. Elliott

On Courage

Croesus (King of Lydia), after showing men the happiness of his kingdom and the multitude of subjugated peoples, asked Anacharsis, who was older than the other sages:
“Whom do you consider the bravest among living beings?”

Anacharsis replied thus:
“The wildest animals; because they alone die voluntarily for the sake of preserving their freedom.”

On Justice

Croesus, believing that the sage was mistaken in his answer and would answer according to his liking the second time, asked him:

“Whom do you judge the most just among living beings?”

Anacharsis answered again thus:

“The wildest animals; because they alone live according to nature, not according to laws; since nature is the work of God, and law is a human decree, and it is more just to follow the institutions of God than those of men.”

On Wisdom

Then Croesus, wanting to make Anacharsis look ridiculous, inquired of him:
“And then are the wild animals the wisest as well?”

Anacharsis agreed that they were, and added this explanation:
“The peculiarity of wisdom consists in showing greater respect for the truth communicated by nature than for the provision of the law.”

Croesus laughed at him and his answers, as one who came from Scythia and lives in an animal-like manner.

Modern Aspects of Anacharsis

The dialogue came to my mind in connection with an essay by Erik Hoel, which explored the question of whether it is possible that animals are in certain respects more conscious than we are. Anacharsis’ answer about the virtues of animals is not specifically about consciousness, but in a broader sense about the components of a full-valued being, in which consciousness undoubtedly plays a role. In the sage’s opinion, this realization stems not from culture, but from nature. In fact, he argues that this is most accessible to those who have been least contaminated by culture: the wild animals.

Since this way of thinking is contrary to almost all our traditions, it is worth lingering over it.

Historical background

Anacharsis was the son of the Scythian chieftain Gnurus, whose mother was said to be of Greek origin. At this time, Greek colonies had long been established on the southern shores of Scythia, and Scythians and Greeks not only traded but also intermarried, especially among the aristocracy. Anacharsis decided to travel to Greece to learn about their customs and philosophy. Upon arriving in Athens, he introduced himself to Solon and made a friendship with him around 589 BC. He became famous for his straightforward and sober manner, and some count him as one of the seven Greek sages. He was elected an Athenian citizen and initiated into the Eleusinian mysteries before returning home to Scythia.

Literary and Historical Debates

Anacharsis is a fascinating, strange figure of the ancient world. Although not personally present, he weighs quietly but heavily upon the books of The Steppe Saga. One reason for this is his reception by the Scythians upon his return from Greece, after he had adopted certain Hellenic customs and beliefs. According to Herodotus, the events following Anacharsis’ return are analogous to the circumstances of the philhellene Scythian prince Skyles, and show the Scythians’ resentment, intolerance, or xenophobia toward all things Greek. The author wrote this story partly to find out if there is sufficient evidence to support or refute Herodotus’ assessment.

The second aspect comes from the quote above. It is a matter of debate whether the wisdom attributed to Anacharsis truly originates from a Scythian sage. There is no reason to doubt his existence, but his legendary status makes it difficult to authenticate his works and sayings. The wealthy son of a Scythian chieftain could easily have found passage to Greece. There he might have experienced a sharp contrast between the simple lifestyle of his nomadic tribes and the artificial urban culture of his hosts. What is often called the clash of savagery and civilization can be seen as the contrast between the “unbroken” and the “tame” – degrees of existence on the spectrum of wild and domesticated, nature and artificiality.

The Scythian Discourse and the Virtues

The views attributed to Anacharsis about the merits of the “wildest animals” are striking. Even if these are inventions of later writers trying to imitate the simple style of barbarian thinking, they still reveal something about the writers’ image of Scythian life. The “Scythian discourse” is an existing literary genre intended to offer a sober, practical counterpoint to lofty philosophical ideas, or to contrast the virtues of a modest life with the vices of vanity and excess.

Croesus asks about the three virtues he considers most important for the happiness of his kingdom:
Courage, Justice, Wisdom

Anacharsis associates freedom, piety, and integrity with these respectively as inseparable pairs. Surprisingly, he suggests that wild creatures – as opposed to domesticated ones – either possess these qualities in greater abundance or are the most fit to achieve them.

Animal Consciousness and Human Nature

Soul and Science

For centuries it was assumed that animals have no soul and consciousness. Pre-Christian traditions, such as Pythagoreanism, considered transmigration of souls between human and animal bodies possible, which led to vegetarianism. Although the author, as an agnostic, doubts souls, the question of consciousness is more likely to gain empirical evidence through scientific methods. These methods seem to confirm what those who work with animals know from experience: animals are capable of a wide range of rational, empathetic, and emotional behaviors. They desire, fear, learn, plan, invent, deceive, play, share, bond, and mourn. They remember and dream. Wild animals do all this free from the shackles of human society and laws – not to mention genetic manipulation.

Civilization vs. Wildness

Does this mean that the minds and emotions of wild animals are purer than ours? For we are a “self-domesticated” species, becoming tamer with every generation. Anacharsis essentially asks whether our social literacy has not also dulled our noble instincts along with the base ones. As a barbarian raised on the Pontic Steppe, Anacharsis could speak with authority before an urban Greek audience. Because of his lifestyle, he lived close not only to nature but to his own essential nature. The struggle for survival against the harshest elements and predators might have seemed wild and barbarian to the civilized people of the time.

Conclusion

Although Croesus laughs at the “animal lifestyle,” this expression might have even been a compliment for Anacharsis and his Scythian brothers. Many classical writers praised the honesty and pragmatism of Scythian culture over the artificiality of their own.

Finally, the text raises questions: Is there truth in Anacharsis’ argument regarding the moral advantages of wild animals? Does this extend to people or cultures living closer to nature? What would be the consequences if an individual or society lived according to Anacharsis’ ideal? Which virtues does our society value most, and which would you consider essential for the happiness of our kingdom?

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Zarathustra and His Teachings in the Scythian-Mede Empire[3]

Zarathustra, who spoke a Scythian dialect and was ethnolinguistically Scythian, refined the steppe Scythian beliefs into a structured and perfectionist philosophy. His teachings presented a unified religious-political system—a virtuous monarchy in both heaven and earth—that upheld Truth and peaceful unity while opposing Falsehood and divisive polytheistic strife. This core contrast between “Truth and Falsehood” became the foundation of early Zoroastrian thought.

During the Achaemenid era, Zarathustra’s doctrines gradually merged with pre-Zoroastrian Mazdaean traditions, forming what became known as later Zoroastrianism—the first “world religion.”

Gautama Buddha, the Scythian Sage[4]

Gautama Buddha is best known as “the Awakened One.” His unique epithet, Śākyamuni—meaning “the Scythian Sage”—marks him as a foreigner, originating from northwestern India or Central Asia, regions historically ruled by the Scythians, Scythian-Medes, and related peoples. No other Indian philosopher bears a title explicitly identifying them as an outsider.

According to tradition, Gautama left his royal home as a young prince and traveled to Magadha in eastern India, where he attained awakening or enlightenment. He then spent the remainder of his life teaching. His philosophy was radically different from anything previously known in Greece, Scythia, Persia, India, or China. Many consider his life the true beginning of recorded history in India.

Gautama developed a logical epistemology that rejected any absolute criteria for deciding between opposing statements or “views”—binary concepts like Truth vs. Falsehood or Honesty vs. Dishonesty. His core teachings focused on ethics, particularly the nature of happiness and inner balance. Achieving this required rigorous personal mental and physical discipline. Unlike many other traditions, he did not engage in metaphysical speculation about deities or the afterlife, nor did he discuss the natural, physical world.

At the heart of his teachings was an analysis of all dharmas—the conceptual world of thoughts, emotions, and ethical elements—summarized in the Three Marks of Existence (Trilakṣaṇa):

1. Impermanence – Everything is transient.
2. Unsatisfactoriness – All compounded things are inherently flawed.
3. Non-self – Nothing possesses an inherent, fixed identity.

As a result, absolute distinctions between truth and falsehood cannot exist. From this follows a key principle: one should avoid fixed views and should not take sides in debates based on absolutes. The logical and experiential outcome of meditating on the Three Marks is liberation from bias and transcendence beyond the dualistic, confused mind. This awakened state—nirvāṇa—is described as the “extinguishing” of the flames of passion and delusion, leading to a natural state of peace and freedom.

Over the centuries, Gautama’s teachings evolved into what is now known as Buddhism, a vast and profound spiritual path. Yet at its core, Buddhist practice—particularly meditation—remains focused on deep insight into reality through the interconnected understanding of the Three Marks of Existence.

Laozi and Chinese Philosophy[5]

Laozi is the traditional author of the Tao Te Ching (Dao De Jing), “The Way and Its Virtue.” He was a native of the Dong-Yi people, whose origins trace back to the eastern Scythian Xiongnu.

He left China as the Zhou dynasty declined, heading west—toward Scythia. Given that no Chinese traditionally left their homeland to die abroad, this suggests he was either a foreigner or regarded as one. His writings are dated between the early 5th and late 4th century BCE.

There is strong evidence of Laozi’s foreign origins. His name is highly unusual for a Chinese philosopher. Ancient texts suggest that “Lao” was once pronounced as “K’ao,” which corresponds to Gu- or Gau in Old Chinese. This means that Lao-tan was also K’ao-tan. The name K’ao-tan can be reconstructed as Old Chinese Gu- or Gau- plus dama ~ tama, which perfectly matches Gandhari “Gudama” or Sanskrit “Gautama”, the name of Buddha.

This definitively proves that knowledge of Buddha and his teachings reached China, as suggested by both a simple reading of the Tao Te Ching and its connection to the name Gudama (Gautama). Such knowledge could only have been transmitted orally by a living person who traveled from the West to China and composed the original core of the first Taoist classic.

From this point, we use the well-established name Laozi for this otherwise unknown figure, who may, in fact, have been Gudama (Gautama). This aligns with Gautama, the name of Buddha. If true, this implies that early Buddhist ideas reached China and influenced the Tao Te Ching, likely introduced by a teacher from the West. The text’s original core, distinct from all prior Chinese thought, echoes early Buddhist principles.

The Tao Te Ching’s famous opening lines reflect a key Buddhist concept:
The Way that can be spoken of is not the eternal Way.
The names that can be named are not the eternal names.

Laozi’s core teachings focus on logic, epistemology, and ethics, emphasizing the relativity of opposites—a perspective closely aligned with early Buddhism:
When the world recognizes beauty as beauty, ugliness arises.
When goodness is known, evil comes to be.
Being and non-being arise together.
Hard and easy complete each other.
Long and short shape each other.
High and low define each other.

Since opposites are human constructs rather than natural absolutes, one can transcend them:
Abandon knowledge, renounce distinctions!

Later Taoist thinkers, such as Zhuangzi, expanded on this idea. In one parable, he illustrates how beauty is subjective:
Mao Qiang and Li Ji were considered great beauties, yet fish dove deep, birds soared high, and deer fled at the sight of them. Who truly understands beauty?

Thus, Laozi’s philosophy, much like early Buddhism, challenges rigid categorizations, urging a return to the natural flow of existence beyond artificial distinctions.

Confucius and the Dong-Yi (Eastern “Barbarian” – Scythian) Culture[6]

Confucius (551–479 BCE), the Chinese philosopher, politician, and teacher, is considered the founder of Confucianism. Both Confucius and Liu Bang (256–195 BCE), the first emperor of the Han Dynasty—who reportedly had some Caucasian-like physical features—are believed to be descendants of the Dong-Yi people.

The term “Dong-Yi” (東夷) refers to a group of ancient peoples living in the eastern and southeastern regions of China. The word “Yi” (夷) was often used to describe non-Han groups, with the Dong-Yi being labeled as “Eastern Barbarians,” akin to how the Chinese referred to the Xiongnu (Asian Huns) as Western Barbarians.

The Dong-Yi were likely a diverse group with mixed origins. Some scholars trace them to the Yueshi people, who inhabited the Yellow River region during the Late Neolithic period (c. 4000–2000 BCE). The Yueshi were known for their advanced agriculture and metallurgy, influencing Dong-Yi culture. Others suggest that the Dong-Yi descended from the Xiongnu, an equestrian warrior society known for their spirituality, ancestral reverence, and martial prowess. Some believe the Dong-Yi were a fusion of Yueshi farmers and Xiongnu nomads, explaining their cultural diversity.

Confucius was deeply influenced by Dong-Yi values, particularly their emphasis on morality, social order, and filial piety. He admired their warrior spirit and harmony with nature. His writings mention the Dong-Yi people, stating, “The Eastern Barbarians are known for their strength and archery skills,” and, “The Yi people are renowned for their filial piety and respect for elders.”

Confucius also traveled to the eastern regions, learning from the Dong-Yi and incorporating elements of their traditions into his teachings. He adopted their ancestral worship practices and even integrated some of their martial techniques into his philosophy.

His exposure to the Dong-Yi shaped his philosophical development. He was particularly struck by their deep understanding of human nature and ethics, their ability to live in harmony with nature, and their strong sense of community and honor. This mirrors the admiration the ancient Greeks had for the Scythians and the Chinese had for the Xiongnu.

Several key Confucian principles were likely influenced by the Dong-Yi:

• Filial Piety (Xiao, 孝) – The Dong-Yi’s deep respect for ancestors inspired Confucius’ belief that family devotion was essential to social harmony.
• Ren (仁) – Often translated as benevolence or humaneness, this principle emphasizes warm-hearted kindness and respect for all, regardless of status—an idea Confucius saw in Dong-Yi society.
• Rituals & Etiquette (Li, 禮) – The Dong-Yi’s ceremonial traditions influenced Confucius’ emphasis on rituals as a means of maintaining social cohesion.

Just as the Greeks admired the Scythians for living in tune with nature and human instinct, the Chinese, including Confucius, respected the Eastern Scythians (Dong-Yi and Xiongnu) for similar reasons. Both Greek and Chinese civilizations were significantly shaped by Scythian spirituality, thought, and culture.

In conclusion, the Dong-Yi culture played a crucial role in shaping Confucianism. Their emphasis on filial piety, ren, and rituals helped Confucius develop his vision of a just and harmonious society—a philosophy that continues to influence the world today.

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[2] Peter Kingley: A Story that Pierces You

[3] Christopher I. Beckwith: The Scythian Empire – Princeton University Press.

[4] See: footnote 3.

[5] See: footnote 3.

[6]  Soleilmavis Liu: The Dong-Yi People – https://www.g-casa.com/conferences/vienna16/paper_pdf/Liu.pdf

Chivalry is an ethical system that traces its origins to the Scythians, a powerful equestrian people who established one of the largest empires in ancient and medieval Eurasia. The Scythian Empire existed from the 8th to the 1st century BCE, spanning from the Danube to China. Successor empires of Scythian-related peoples included the Huns, Avars, and Magyars in Europe; the Parthians and Persians in Iran; the Kushans and White Huns in India; and the Huns, Tibetans, Uighurs, Turks, and Mongols in Central Asia and China. The concept of chivalry was not exclusive to Europe but influenced various cultures with their own warrior traditions and codes of conduct.

In Iran and India, chivalric ideals were embodied by the kshatriyas, the warrior class of ancient empires. Indian chivalry, known as dharmayuddha, emphasized justice in warfare and the protection of the weak. In China, similar values appeared in the codes of conduct followed by Confucian scholars and military officials. In Japan, the bushidō code of the samurai—stressing loyalty, honor, and discipline—was heavily influenced by chivalric principles.

These ideals shaped medieval European knighthood as well as warrior traditions in Iran, India, China, and Japan, laying the foundation for moral and spiritual conduct. Chivalry emphasized virtues such as piety, courage, honor, courtesy, justice, and the protection of the weak. These values were central to King Arthur’s Scythian Knights of the Round Table, who embodied them in their way of life.

The Seven Core Virtues of Chivalry

1. Piety – Devotion to spiritual awakening and moral integrity.
2. Honor – Truthfulness, keeping one’s word, and acting with integrity.
3. Valor – Courage to fight for justice, even in the face of danger.
4. Courtesy – Respectful and kind behavior toward all, regardless of status.
5. Justice – Fair and impartial treatment of others.
6. Protection of the Weak – Defending the vulnerable, including women, children, the elderly, and the poor.
7. Loyalty – Faithfulness to one’s lord, comrades, and homeland.

These values formed the foundation of the chivalric code and remain relevant today, serving as a guide for personal integrity, courage, and justice. The legendary Scythian Knights of the Round Table are still admired for their moral and noble standards, inspiring modern society with their tales of heroism and ethical conduct.

The Old or Primordial God, Tengri, the Heavenly Father, is the supreme deity of the non-dogmatic Eurasian inner path, associated with the Eternal Blue Sky. The color blue holds deep significance, symbolizing the boundless sky and its life-sustaining power. It represents the infinite constancy of space—the foundation of all existence, the source of all phenomena. Space allows for the creation, existence, and dissolution of worlds, stars, and life in endless forms.

Yet, this unborn, eternal, limitless vastness is not only an external reality but also an intrinsic quality of our hearts. The blue sky serves as a symbol of the infinite and timeless presence of the divine within human nature—a manifestation of wisdom, universal love, and impartial compassion. The Old God embodies both the macrocosm and microcosm, the source of all existence, characterized by goodness, justice, and fairness.

The Old God Dwells Within Us

The Old God should be understood as a metaphor guiding us to rediscover our true, original nature (old – supreme – great – eternal – primordial – beyond time and space). To see the Old God as a separate being is to misunderstand the concept. The Old God dwells within our hearts, not in a distant heaven, representing the timeless essence of our true nature—which, despite being entangled in the dualistic world of conditioned consciousness, remains untouched by separation. This duality, the alienation of self from the world, is the root of suffering. Yet, our natural state has always been and always will be one of pure, divine unity—this is what it means to say that the Old God is our nature.

The Old God as Basic Goodness

The Old God is also called the Primordial Creator King, not as a being who “creates” the world, but as the source from which all phenomena arise—the original non-dual state beyond time. In the inner path, the Old God symbolizes the universal foundation, the holiness beyond the duality of good and evil, beyond space and time.

In non-dogmatic Eurasian spirituality, the Eternal Blue Sky powerfully represents the unity between earthly and celestial realms, the outer and inner worlds. It embodies the all-encompassing presence and guidance of the Heavenly Father, who protects and leads the Hungarian people—and all sentient beings—through the highs and lows of existence.

The Holy Mother, the Primordial Mother, lives within our hearts. When we open our hearts, we encounter her and receive her loving guidance and blessings. She is the sacred essence of all phenomena, the ultimate reality, the pure heart unclouded by illusion. She embodies the infinite wisdom of selflessness and the pristine awareness that knows no ego. She is the womb from which all enlightened sages of past, present, and future are born. Yet, to help sentient beings accumulate merit, the Holy Mother takes form, appearing as Sun-Robed Goddess as an object of veneration, manifesting through our prayers for the benefit of all.

The All-Encompassing Womb

The Holy Mother represents the deepest, most sacred level of existence, the basic goodness underlying all phenomena. Though often depicted in female form, she is said to embody both masculine and feminine qualities, while ultimately transcending all distinctions of gender. She is the infinite space of primordial wisdom, the all-embracing womb, yet cannot be grasped as a fixed entity. To make her qualities accessible to practitioners, she takes names and forms in various traditions.

Names of the Holy Mother in the Non-Dogmatic Eurasian Tradition

• Queen of Heaven – Emphasizing her ultimate nature as pure, boundless openness, the foundation from which all phenomena arise.
• Great Mother of the Reality Body – Identifying her as the embodiment of wisdom, the true nature of the Awakened Fairy Heart.
• Mother of All Enlightened Sages – Highlighting her role as a nurturing and compassionate force, guiding beings on the path to enlightenment.
• Universal Creator Queen – Recognizing her as the inexhaustible source of all life and phenomena.

The Sacred World as the Mother’s Golden Garden

In the inner path, the maternal principle is understood as the sacred space of existence, the golden garden of fairies. Practitioners perceive the material world and the forces of nature as insubstantial, luminous, and ethereal manifestations, like a celestial fairy realm of iridescent radiance. There is no fundamental conflict between the spiritual (heavenly) and the temporal (earthly), as all phenomena share the same primordially pure, sacred essence.

The Web of Magic

All phenomena are impermanent, constantly changing, and lacking an independent, unchanging core. Instead, everything is interwoven, like the strands of a vast web. The maternal principle is therefore associated with formlessness, embodying the wisdom that perceives the true nature of existence—that all things arise in interdependence. In this sense, the maternal principle is metaphorically feminine, as it represents the sacred, all-embracing womb of existence. Yet, in its essence, it is beyond gender.

This omniscient wisdom is inseparable from the universal maternal love and compassionate care that extends to all beings alike.

The First King of the World, King of the Hungarians, and the First Great Teacher

The Universal Master’s Manifestation

Nemrot, the Universal Master, embodies boundless creation. Each of his pores contains a billion realms, each realm holds a billion world systems, and within each system, a billion manifestations of the Master work to enlighten countless disciples. His presence radiates in all directions, guiding souls back to the eternal light. (Yese Tsogyal, Tibetan Yogini’s Vision of the Universal Master)

The Sacred Ring of the Hungarians

Nemrot, the first king of the world and ancestor of the Hungarians, possessed a divine, luminous ring—an artifact of cosmic significance. This ring, pulsating with life, was destined to remain on Earth, passing through the hands of Atila, the Turul-Árpád dynasty, and the white-robed monks, until the Lord of Light reclaims it. When this happens, humanity will return to the radiant realm from which it strayed—an eternal world of Light and Freedom. (Folk account, Aunt Jucika, 1967)

Nemrot in Hungarian Tradition

Ancient Mesopotamian sources recall a mighty ruler—Nemrot—whom Hungarian tradition reveres as its primordial king. His lineage, through the Turul dynasty, continues in the Árpád royal house, linking the first Hungarian kings to this legendary figure. A giant of wisdom and strength, Nemrot founded the first kingdom and an enduring dynasty.

The Italian historian Bonfini, chronicler of the great Renaissance King Matthias, challenged biblical narratives that traced the Scythians to Japheth’s son, Magog, instead favoring the grand authority of ancient Eurasian sources. The legacy of Nemrot endures as an eternal symbol of Hungarian royal and spiritual heritage.

Heracles and the Origins of the Scythian Kings

During King Matthias’s reign, Nemrot was identified with Heracles. It was said that Heracles, the son of Zeus – the Chief God –, arrived in the land now known as Scythia. As a storm and cold weather struck, he covered himself with a lion’s skin and fell asleep. Meanwhile, his horses, which were attached to his chariot, grazed and disappeared due to divine intervention. Upon waking, Heracles searched for his horses and traveled through the region until he reached a land called Hyléa. There, he encountered a two-natured serpent-like female goddess with a human upper body and a serpent’s lower body. The goddess claimed to have seen the missing horses and refused to return them unless Heracles first slept with her.

Heracles agreed, but the serpent-like goddess delayed returning the horses in hopes of prolonging their time together. Eventually, she gave the horses back and told Heracles that she had kept them for him and that he should reward her, as she had borne him three sons. She asked what she should do with the sons once they matured: whether to settle them in the land or send them to their father. Heracles replied that when the boys grew up, she should observe them. He said: “If they were strong and capable of drawing this bow as I do, and girding themselves with this belt as I am now girded, they should stay in the land; if not, they should be sent away.”

Following his instructions, the serpent-like goddess named her sons: Agathyrses, Gelon, and Scythes. When the time came, Agathyrses and Gelon failed the task and were sent away, but Scythes succeeded and remained. Thus, the Scythian kings were said to be descendants of Scythes, the son of Heracles. In honor of this legend, the Scythians still wear belts with hanging cups.

Today, the study of Eurasian cultures challenges our Eurocentric view of history. According to Buddhist tradition, the first ruler of the world, Mahasammata, is a direct ancestor of the Scythian (Saka) prince Siddhartha Gautama, who became the Enlightened Buddha. In this tradition, Mahasammata is regarded as “The Great Chosen One,” and Nemrot, as the first ruler, is associated with him.

Nemrot the Great Hunter – The Great Spiritual Teacher

According to our star myths, Nemrot walks among the stars. We know the tale of Nemrot, Hunor, and Magor’s hunt, where, according to Székely tradition, Nemrot takes the form of a magical stag to lead his two sons on the path to enlightenment. In this tradition, hunting represents the pursuit of the inner spiritual path.

Thus, the Hungarian legend preserves the ancient tradition of the great hunter – the great spiritual teacher – and also tells us that the ancient king spoke Hungarian. Interestingly, in the Sumerian Epic of Gilgamesh, before the world was flooded by dark, underworld poisons (which also appears in the Jewish Old Testament in a modified form), the language of culture was Nemrot’s language. It was during the construction of the divine city built by Gilgamesh-Nemrot, intended to stop the destructive flood, that humanity lost its unified language—Nemrot’s language.

Our folklore tradition teaches that the Árpád dynasty speaks this language. Therefore, we have an ancient Nemrotian myth. Once, there was a unified tradition that began with Nemrot as the first king, and this mythological heritage is reflected in the story of the magical stag, the Árpád dynasty, the role of the Hungarian Paulin monk order, and sacred sites like the Pilis mountain.

Nemrot, the Magical Stag, Hunor, and Magor

Nemrot, the ancient king and the greatest hunter on Earth, one day set out on a hunting trip, bringing along his two sons, Hunor and Magor, who were strong and kind-hearted. However, when they had ventured far from their golden-starred palace and deep into the forest, Nemrot disappeared from his sons’ sight. He hid in the dense woods and transformed into a magnificent, glowing stag with shining golden antlers.

It didn’t take long before the two hunting princes saw him standing before them, with celestial guides on his antlers and starry, unquenchable lights. This divine stag moved so swiftly ahead of the brothers that they couldn’t follow his trail. Nemrot, noticing that the distance between them grew wider, didn’t slow down. Eventually, he realized that his sons had fallen too far behind.

At this moment, he shed his bright, starry antlered form, knowing that his sons could no longer gain knowledge from him in this way. They needed to turn inward and awaken the magical creature within themselves. Only when they discovered this inner knowledge would they be able to fully understand and receive the wisdom of their father.

When they returned home, the two sons told their father of the wondrous, glowing creature they had seen in the forest—an animal like nothing they had ever encountered. But it had moved so swiftly before them that no matter how hard they tried, they couldn’t catch up to it.

The brothers asked Nemrot to build a temple at the sacred spot where they had seen this radiant creature. Once the temple was complete, they wished to move there, leaving behind the world and its concerns. They wanted to focus solely on their inner selves, paying attention only to the deepest melodies of their souls.

Inner Interpretation

The Székely legend clearly reveals that, in a deeper interpretation, our magical stag myth speaks of the greatest treasure of the Scythian peoples: the inner journey. Nemrot, the father, represents the enlightened spiritual teacher, while his two sons are the disciples. The hunt symbolizes the learning and practice of the Inner Path, the forest represents the confused consciousness, and the “wonderful glowing creature in the thick of the forest, like nothing they had ever seen before” is the indescribable knowledge of the truth that cannot be captured by words or concepts. This marvelous knowledge must be awakened deep within each individual’s inner being.

Thus, the search for a new homeland signifies the quest for the highest knowledge, and the Carpathian Basin represents the external, earthly counterpart of the enlightened consciousness’s spiritual realm. This tells us that our ancestors were heroes in search of the highest truth, and with the blessing of enlightened knowledge, they found this miraculous land, which is now our homeland. Our task is clear: we must follow their example, preserve this highest tradition, our greatest treasure, and understand the true nature of consciousness!

From time to time, a spiritual or worldly giant with unparalleled power appears on the world stage to establish order and harmony. Around 1,500 years ago, a man was born in the Hun Empire who possessed glorious, marvelous strength and immeasurable power. He conquered many peoples, introduced peace, and embodied the spirit of the Eurasian non-dogmatic inner path. He was Atila, King of the Huns.

Atila’s Mission

By nature, you are the embodiment of omniscient wisdom.
In manifestation, you are the celestial king of the world.
In ancient times, you were Nemrot, the great wise Universal Master.
In the present, you are the Mighty Lion King, the Wish-Fulfilling Jewel,
the Conqueror of Enemies, the Dragon Slayer,
the Demon-Banishing Scourge of God – Atila.
In our hearts, you are the essential goodness,
universal love, compassion, and omniscient wisdom.

Atila, King of the Huns, declared himself as the Mighty Lion King, the Wish-Fulfilling Jewel, the Conqueror of Enemies, the divine messenger Scourge of God, who, with the crack of his whip, leads the lost onto the right path. He occupied the golden throne of the Hun Empire. He donned battle armor, wielded a divine sword, bow, arrows, spear, helmet, whip, mace, and shield, all adorned with radiant jewels.

Atila’s main mission on Earth was to defeat the enemies of his people’s peace and to pave the way for the spread of the Eurasian non-dogmatic inner path, ensuring favorable conditions for its contiual blossoming. For his enemies, this represented the greatest threat. Atila came to Europe to help. He and his wise táltos-priests saw that Europe’s rulers had strayed far from the true spiritual path. They had turned spiritual teachings into rigid dogmas, using them to cement their worldly power, and so they exerted all their strength to prevent the spread of the living, free-spirited, non-dogmatic inner path that Atila and his Huns had brought. This is the backdrop to the demonic image painted by the West of him and his warriors.

Cultures are not created spontaneously; they are the products of the work of enlightened sages. The so-called “high” cultures that developed on the periphery of Eurasia (China, Japan, Southeast Asia, India, Iran, Mesopotamia, the Mediterranean, Europe) were shaped by masters from the inner regions of the continent, as it still happens today. For millennia, the Scythian-Hun peoples have been the carriers, maintainers, intermediaries, and spreaders of this omniscient wisdom and universal love that extends to all beings. These peoples have repeatedly brought the liberating, non-dogmatic spiritual teachings to the dogmatized civilizations on the fringes of the continent and to other regions influenced by them around the world.

Under Atila’s leadership, the Hun armies won many great wars, which caused significant disruption not only in the enemy’s camp but also among the Huns and their allies. However, these wars are believed to have ultimately brought happiness and peace to many, while spreading and consolidating the teachings of the Eurasian non-dogmatic inner path for long periods.

Atila was the earthly manifestation of the Universal Spiritual Master, raising hundreds of thousands of heroic men and women. His generals were also regarded as enlightened beings, appearing solely to serve the good of the world. Atila continually received teachings and prophecies from the Universal Master, and deities and celestial fairies directly communicated with him through pure visions.

Practitioners of the Eurasian non-dogmatic inner path believe that the entire universe, in its true nature, embodies peace, openness, happiness, and enlightenment—qualities of the fundamental goodness present in all beings. Yet, despite this, we unenlightened beings, rooted in the belief of a separated “self” and trapped in the web of dualistic, selfish views and negative emotions, live a nightmarish life filled with strife, pain, and fear.

To serve an individual, a community, or the beings of an era, the divine power and quality of fundamental goodness appears in many forms—such as beings, teachings, or natural phenomena—that are symbols and sources of peace and joy. Therefore, any person or source that takes form from the state of divine peace and joy, and offers peace and joy to others—such as Atila’s arrival on Earth—is nothing but a manifestation of basic goodness, universal love, and wisdom.

The Universal Master, who resides in all of our hearts, sometimes appears as expressions of wrathful forms, sounds, and actions. These wrathful expressions and actions do not arise from hatred, attachment, or selfish desires, nor are they intended to harm or cause suffering. They stem from love and compassion, powerful manifestations that destroy and eliminate negative forces and the sources of suffering.

Atila’s wars were not expressions of anger, greed, or confusion, but rather acts of service to the needs of beings and the principle of truth. These were wars that brought victory of good over evil, peace over hostility, happiness over suffering, freedom over oppression, and non-dogmatic openness and tolerance over exclusionary dogmatic tyranny—expressions of compassion taking the form of war.

The Hun armies fought many battles, but their sole goal was to eliminate the sources of suffering and oppression, and to spread and protect well-being, peace, freedom, and the open, tolerant spirit of the inner path for all.

Atila’s warriors always began their battle chants with the sacred words of the inner path and an invocation of the Universal Master or another deity. This was followed by the warrior’s introduction and a description of the battlefield. Then, they sang of the reasons for the battle, the dangers of the weapons they used, the enemy’s evil deeds, and the consequences the enemy would face. Only after such a monologue did they raise their weapons against the enemy. There is no known instance of a Hun warrior attempting to flee or trying to save their life.

Atila’s impact on the spiritual and social life of our people remains significant today. His example, spiritual strength, generosity, love, wisdom, and heroic deeds continue to inspire us, stirring courage in our hearts and evoking the glory of our ancestors. They strongly motivate us to practice the non-dogmatic Eurasian inner path, realizing the basic goodness in our hearts—universal love, compassion, and all-knowing wisdom.

The Universal Master’s magical manifestation is our sacred King Nemrot, whose emanation is the Enemy-Taming Jewel, Atila—as often mentioned in Atila prayers, “The Great Lion Atila.” This is entirely possible because the Universal Master can manifest as deities and protectors. The Master said, “If you trust me, I stand before you.” Tradition holds that the dynamic expression of mind is the Universal Master, embodying all spiritual teachers, deities, celestial fairies, and protectors. This is how we should think. We must reflect on, meditate on, and practice these teachings.

We should not separate Atila from Nemrot, the Universal Master, or other awakened ones. Essentially, Atila as a deity does not exist independently; he is simply the Universal Master in the form of a celestial knight—an incarnation taken to elevate the creative energy of awakening beings. At the same time, Atila embodies the enlightened qualities of every Enlightened Master. His enlightened activities are immeasurable, with some occurring in the Hun Empire, the magnificent Carpathian Basin, and Europe.

Atila, King of the Celestial Knights – The Enemy-Taming Jewel – Spiritual Practices

We honor Atila as the protector of the Hungarian people. When turning to him, it is crucial to understand his true nature. Those who see him merely as a historical figure—a conquering ruler who waged wars—misinterpret his role. Praying or making offerings with such an understanding is inappropriate. Atila was never just a conqueror—he was much more.

The Protectors

To grasp this, we must first understand the nature of protectors, who fall into two categories: wisdom protectors and worldly protectors.

Wisdom protectors are enlightened beings who assume protective forms. Their essence remains in the pure state of knowing true reality—this is the “body of reality,” the fundamental space of phenomena, the “unborn original purity,” also known as our Öregisten or Primordial Divinity nature. While their awareness never leaves this state, their compassionate love compels them to aid sentient beings.

Out of their boundless universal love, they manifest as “enjoyment bodies of enlightenment,” divine subtle-energy forms invisible to ordinary beings. These deities emerge from the unborn purity of reality to rescue and uplift all sentient beings. They embody the enlightened qualities of body, speech, and mind.

To assist sentient beings effectively, these divine subtle-energy beings must take on a visible, physical form—known as an “emanation body“—suited to the needs and tendencies of those they wish to help. This includes teachers, guides, and protectors of sacred teachings among countless other forms.

For example, Nemrot, the Universal Master, manifests in countless forms to assist beings. In our tradition, he appeared in physical form as Atila. The Öregisten (the Supreme God), Boldogasszony (Queen of Heaven), the Universal Master, Fairy Ilona, the celestial gods and goddesses, and Atila himself are all different expressions of the same wisdom. They are, in essence, one. These diverse manifestations of a single wisdom are known as “wisdom deities,” and they are not expressions of ignorance or illusion but of pure, enlightened awareness.

Why Do We Need Atila?

Before understanding Atila as the Enemy-Taming Jewel, we must first grasp two key points: who the protectors are and how they manifest in ways that allow sentient beings to connect with them.

The most important thing to realize is that enlightened manifestations must take forms suited to the inclinations and capacities of beings in a given era to effectively aid them. Ordinary beings cannot determine this—only the enlightened can.

Since our minds generate infinite thoughts, both problems and solutions are limitless. Out of great compassion, Enlightened Masters assume countless forms and employ diverse methods to guide and support sentient beings.

The Story of Atila

Many accounts are considered historical records of Atila’s life, yet their reliability remains uncertain. Some authors provide accurate details, while others speculate, making their accounts questionable. Most stories about Atila have debatable authenticity.

While not every written word is false, textual analysis alone cannot determine the absolute truth of any story—nor can we be certain that errors have not been made.

One key point must be noted: as the ruler of one of history’s greatest empires, Atila possessed immense spiritual and mental strength. According to the Képes Krónika, he departed this world at the age of 124 after a wedding night with a divinely beautiful princess. Such an extraordinary lifespan and vitality suggest mastery over spiritual, mental, and physical energies—hallmarks of a high-level practitioner of the inner path.

He was not alone in this. Many rulers of Hun, Xianbei, Mongol, and related dynasties in China were advanced practitioners of Eurasia’s non-dogmatic inner teachings, a well-documented fact. This indicates that Atila’s warfare was not about destruction but rather an enlightened mission to free Europe from corrupt and unnatural forces. His heroic deeds led to the collapse of Rome, a deeply decayed superpower.

Atila’s sacred war finds parallels in Eurasian history. The Mahabharata describes a similar battle for restoring spiritual values, while Inner Asian traditions speak of the wars led by the sacred kings of Shambhala as well as the wars of Ling Gesar to subdue the growing forces of darkness.

In Hungarian tradition, this sacred war appears in the legend of Prince Csaba and the Hadak Útja (Path of the Armies).

The Celestial Path of the Armies – Ferenc Móra

After Atila’s death, his vast empire crumbled. Conquered peoples rebelled, and his sons turned against each other, perishing in bloody battles. Only one survived—his youngest and most beloved, Csaba.

When Atila’s land was divided among the different peoples, Csaba gathered the remaining Huns and said:
“Far away, where the Sun rises, our Scythian kin—our Hungarian brothers—await us. Together, we shall return to reclaim our father Atila’s kingdom.”

Setting out with their families, they reached the Carpathian Mountains but could go no further. By the Réka Stream, Csaba divided his forces:
“Half shall come with me to Scythia to seek our brothers; the other half shall remain here in the mountains, awaiting our return.”

He taught those who stayed how to build houses from wood and stone and gave them a command:
“As long as fire is warm,
As long as rivers flow,
As long as winter turns to spring,
As long as blessings fall from the sky,
Dwell here, my people!”

Thus, they became the Székely (dwell=székel) people. Before leaving, Csaba made them a promise:
“If ever you are in danger, I will return at once. Call upon me with fire, water, wind, or the Earth itself!”

As Csaba’s army rode away, a powerful wind swept through the forest. The air carried a message:
“Return, Csaba! The Székelys are in peril!”

He turned back immediately, defeating their enemies. Twice more, as they journeyed, the elements—water and fire—bore the same desperate plea. Twice more, they returned to save their kin.

At last, they reached Scythia, where their Hungarian brothers welcomed them. The Hungarians listened to their tales of Atila’s lost empire and said:
“We are not yet strong enough to reclaim such an inheritance. Stay with us until we are ready, then we shall go together.”

So Csaba and his warriors settled among them, growing old and passing into eternal rest beneath the earth, buried with their horses and swords.

Centuries later, a great enemy besieged the Székelys once more. For seven days, they fought, but the foe was overwhelming. On the eve of their final battle, the elders lamented:
“Alas, Csaba, even you cannot save us now!”

But at that moment, the earth trembled beneath their feet. The call of battle echoed across the land, stirring the buried warriors. A voice rose from the graves:
“Awaken, Csaba! The Székelys are in danger!”

Suddenly, the sky above Erdély (Transylvania) filled with the sound of clashing weapons. Shining horsemen appeared among the stars—Csaba and his ghostly warriors had returned!

“Hold your ground, Székelys! We are with you!”

The Székelys fought with renewed strength, while terror seized their enemies. Panic-stricken, the invaders fled, unable to battle warriors of the heavens.

Csaba’s spectral army then rode back into the night sky along the path they had come. The trail their horses carved into the heavens remained—shining bright to this day.

It is the Milky Way, which the Székely people still call The Path of the Armies. Look up any night, and you will see it.

Atila’s Divine Sword

According to Székely tradition, after Atila’s death, his son, Prince Csaba, inherited his sword and took it east to Scythia, vowing to return and save his people. Another version states that Árpád brought the sword back during the Hungarian conquest, and it remained with the Hungarian kings until 1071. A German chronicler claimed that Queen Anastasia, mother of King Solomon, gifted it to Bavarian Duke Otto in hopes of reclaiming her son’s throne. By 1794, it was stored with the German coronation regalia and later transferred to Vienna in 1801, where it is officially believed to remain.

The Sacred Sword of Atila

The reverence for swords runs deep in Scythian, Hun, Székely, and Hungarian history. The most legendary among them is Atila’s divine weapon, said to be a gift from the heavens.

One night, while ruling the Carpathian Basin, Atila dreamed of an old man of light who entered his tent and fastened a sword to his waist before vanishing into light. When Atila drew the sword, he saw the entirety of existence—lands, seas, nations, and armies. As he swung it, forests bowed, seas parted, cities burned, and armies fell. (Interestingly, in 447 AD, a massive earthquake severely damaged the walls of Byzantium just as Atila’s Huns approached, forcing Emperor Theodosius to surrender and pay tribute.)

The next morning, Atila summoned his táltos priests to interpret the vision. The eldest, Torda, declared that Nemrot, the first king and ancestor of the Scythian royal lineage, had bestowed his own sword upon Atila to defeat the darkness of the Eastern and Western Roman Empires and become the world’s liberator.

Before Atila could respond, his guards presented a shepherd boy holding an identical sword. The boy recounted finding it after noticing a limping calf. He followed the blood trail to a blade emerging from the earth, which erupted in flames when he touched it. Frightened, he ran but later returned to retrieve it, believing only the king should wield such a weapon.

The táltos priests exclaimed, “This is the Sword of God!” Atila took the sword, swung it in all four directions, and proclaimed:

“Stars fall, earth shakes—the time of wonders dawns!
Behold me! I am the hammer of the world!
Underneath my heel the nations I drive;
No ruler walks this round earth but I alone!”
— (Arany János, Buda’s Death)

Atila and Non-Dogmatic Eurasian Spirituality

Atila, one of Hungary’s most renowned rulers, built one of history’s largest empires and was a master of the non-dogmatic Eurasian spiritual path. His commitment to this ancient belief system, along with his promotion of religious tolerance, enabled the peaceful coexistence of various faiths, including Buddhism, Christianity, and Islam, within the Hun Empire.

Religious Tolerance Under Atila

Atila set a remarkable precedent for religious coexistence by recognizing the value of diverse spiritual traditions. His policies fostered mutual respect and understanding, allowing different world religions to thrive under his rule. While staying true to his own beliefs, he embraced other traditions, demonstrating the flexibility of non-dogmatic Eurasian spirituality and its ability to harmonize with different faiths.

This philosophy held that „for the individual, there is one path and one truth, while for the community, there are many paths and many truths—without contradiction between the two”.

Atila’s Legacy

As a ruler and enlightened master of the non-dogmatic Eurasian inner path, Atila’s influence continues to shape Hungarian culture and identity. His dedication to spiritual tolerance serves as a reminder of Hungary’s deep-rooted traditions and the importance of preserving this unique heritage. Even today, Hungary seeks to maintain a connection to its ancient spiritual foundations while embracing contemporary religious diversity.

Religious Tolerance in Later Hungarian History

Religious tolerance remained a defining trait of the Hungarians, including during the reign of the Árpád dynasty, descendants of Atila. A historical account describes the meeting between the missionary Methodius and a Hungarian ruler:

“When Methodius arrived near the Danube, a Hungarian king wished to see him. Though some warned of danger, he went anyway. The king received him with honor, respect, and joy, as befits a high priest. After their conversation, he embraced and kissed him, presented him with great gifts, and bid him farewell with these words: ‘Remember me always, reverend father, in your holy prayers.’”

Hungarians did not persecute Christian priests or converts; religious freedom was widespread. This is confirmed in a 974 letter from Bishop Piligrim to the Pope:

“Though still bound by paganism, the Hungarians, by the grace of Almighty God, do not forbid their subjects from converting, nor do they hinder priests from traveling freely. The pagans and Christians live in such harmony and friendship that Isaiah’s prophecy seems fulfilled: ‘The wolf shall graze with the lamb, the lion shall eat straw like the ox.’”

Fulfilling the Enlightened Work of Universal Liberating Love

Divine grace looked favorably upon the Hungarians of Pannonia, guiding them westward under the leadership of the great Protector King, Atila, to tame those who had strayed from the True Inner Path. Having completed their mission, they were again called upon in a new era to lead misguided nations back to truth, enlightenment, and eternal reward.

Géza, the Peacemaker

Géza, the fourth ruler since the Hungarians settled in Pannonia, was both a powerful leader and a just ruler. Though he ruled firmly over his own people, he was generous to foreigners, especially those who followed the Inner Path. Honoring his Scythian heritage, he sought peace with neighboring lands, recognizing the wisdom of the words:
“Blessed are the peacemakers, for they shall be called the sons of God.”

Géza welcomed monks and priests of the Inner Path, granting them protection and an audience. He embraced the Final Truth, the Path, and the Community, pledging to lead his people in service to the Inner Path.

Géza’s Vision

Burdened by rebellion, Géza had a divine vision. A radiant youth appeared before him, saying:
“Peace be with you, chosen of the Enlightened Ones. Your struggles will end. But your hands are stained with blood, so it is not you who will complete this mission. A son will be born to you, destined to fulfill the divine plan.”

Awakening in awe, Géza shared the vision, prostrated himself in prayer, and entrusted his kingdom to his unborn son and the eternal guardian.

Saint Stephen: Heavenly Messenger of the Enlightened Ones

Géza’s son was born, fulfilling the prophecy. Named Stephen, meaning “crowned,” he was chosen by divine will to rule on Earth and later inherit eternal glory. Raised in royal discipline, he grew in wisdom and strength.

As he came of age, Géza gathered Hungary’s nobles, declared Stephen his successor, and had them swear loyalty to him. In 997, Géza passed away, exchanging worldly struggles for heavenly joy, and Stephen ascended as Hungary’s divinely anointed ruler.

King Saint Stephen – Savior of Europe

Atila – Liberator of Europe
Atila the Hun, seen as a divine envoy, brought the non-dogmatic Inner Path of Eurasia to Europe. As the “Scourge of God,” his mission was to guide the people of the continent back to the Scythian path of love—one of compassion, wisdom, and freedom—at a time when Europe had lost touch with these values and was oppressed by rigid, decaying traditions under Roman tyranny. He came to liberate those Scythian peoples who had settled earlier in Europe from the corrupt rule of the Roman Empire.

As an enlightened king, Atila and his táltos priests reintroduced the community-focused spiritual heritage of the Scythian-Hun peoples—a tradition built on justice, simplicity, and mutual support. According to Greek sources, the Scythians lived communally, valued honesty over cunning, and revered philosophers like Abaris and Anacharsis for their integrity and wisdom. They avoided hoarding wealth and embraced fair exchange.

A Chinese official who observed the eastern Huns (Xiongnu) described their way of life as free, mobile, and harmonious, with light governance and a strong bond between rulers and people—unlike the burdened, rigid life of Chinese society.

Saint Stephen in the Footsteps of Atila

King Saint Stephen was a descendant of Atila. Following in the footsteps of his ancestors—great Hungarian rulers like Álmos and Árpád—he carried forward the spiritual legacy of Atila. Their mission was to revive the sacred spirit of Atila’s empire. Just as in Atila’s time, Europe was in a state of spiritual and moral decay during Stephen’s reign. He built a sacral society founded on the knowledge of absolute truth.

In his Admonitions to his son, Prince Imre, Stephen writes about sacred kingship:
“If you hold the shield of faith, the helmet of salvation is upon you. With these spiritual weapons, you can fight both visible and invisible enemies.”
“Rule peacefully, humbly, gently, without anger, pride, or hatred… relying on love in all things. Be gracious not only to your kin but to all who come to you, for the practice of love leads to the highest happiness.”

He also emphasizes following ancestral traditions:
“Our ancestors’ example holds the eighth place in royal virtues. The greatest royal dignity, in my view, is to follow one’s forebears. He who scorns the laws set by his fathers will disregard divine law as well.”
“It will be difficult to maintain your kingdom if you do not imitate the customs of former kings. Which Greek ever ruled Latins in a Greek manner, or which Latin ruled Greeks in a Latin way? None. Therefore, follow my customs; among your own, you will stand out, and among foreigners, you will earn praise.”

The Example of the Asian Huns

King Saint Stephen’s strategy of adapting to European customs was not unprecedented. He followed the path of the Hun-Xianbei-Tabgach Wei dynasty, which had unified and ruled Northern China six centuries earlier. His Admonitions’ reference “former kings,” likely alluding to Eastern Hun (Xiongnu-Xianbei) rulers, as Stephen, a ruler of the Huns and Hungarians, was well-versed in imperial Hun governance and strategy.

The Wei dynasty (386–534/535 AD) was one of the longest-lasting and most powerful in Northern China. It was founded by the Xianbei Tabgach (Tuoba) tribes, a people of nomadic herders whose lineage traced back to the Xiongnu (Asian Huns). They unified all of Northern China. Later dynasties, such as the Sui and Tang, continued the empire-building legacy of the Xiongnu-Xianbei rulers, even though their imperial families officially claimed Han Chinese ancestry.

Despite their military power, the Wei rulers realized that governing a vast empire required cultural integration. They recognized that ruling a conquered empire was impossible if the subjects saw their rulers as foreigners. To ensure stability, they pursued an active policy of Sinicization, blending into the Chinese way of life. This included intermarriage between Tuoba and Chinese aristocrats, adoption of Chinese surnames (even by the imperial family), and eventually, even banning Tuoba customs, language, and dress. Over time, these once-nomadic conquerors – the Tabgachs, Mongols, and Manchus – fought repeated wars to defend their empire from other “barbarian” Huns and their descendants.

This policy of assimilation had challenges. While the Northern Wei elite adopted Chinese culture, lower-class warriors and borderland communities clung to their nomadic traditions, leading to growing tensions—parallels can be drawn to the “pagan” uprisings in Hungary.

The Wei rulers employed Chinese officials, implemented Chinese administrative methods, and introduced a legal code. As their economy shifted from pastoralism and war spoils to agriculture, the once-nomadic society became increasingly settled.

The Hun-Hungarian Turul–Árpád dynasty clearly followed a similar strategy—for example, by tracing their lineage back to biblical ancestors. This process began after the death of Atila.

Aladár, Son of Atila – Founder of the Western European Hun Empire

Atila conquered all of Europe—meaning he liberated the Scythian-Hun peoples who had settled there earlier from Roman oppression—and organized the European Hun Empire. After his death, his sons Aladár and Csaba fought for succession. Aladár, whose army consisted largely of western soldiers, emerged victorious. Csaba, with the remaining Hun warriors, fled to Byzantium, to his maternal grandfather, the emperor, and later returned to Scythia. His descendants became the later Árpád dynasty.

Aladár inherited his father’s legacy and established a Western European empire of his own, mirroring the efforts of the Xiongnu-Huns who had founded the Chinese Empire. Rather than emphasizing his Scythian heritage, Aladár presented himself as a ruler of the local European peoples. In European historical records, he appears under multiple names: the Anglo-Saxon Cerdic and the Merovingian Childeric (names that are essentially the same), Constantine the Great, Charlemagne, and King Arthur.

(The differing dates associated with these figures—leading us to consider them separate individuals—may stem from the mixing of various simultaneously existing medieval calendars, possibly done deliberately for political reasons.)

Scythian-Hun Rulers as Great Patrons of the Non-Dogmatic Inner Path

The rulers of the Wei dynasty were great patrons of the non-dogmatic Inner Path, a spiritual tradition flourishing in Central and Inner Asia. Supporting and spreading this ethos was a central mission for the Tuoba Wei emperors and their successor dynasties—just as it was for other Scythian-Hun rulers across Eurasia, including Atila and Saint Stephen.

From ancient times, the Scythian-Hun peoples practiced the Inner Path of freedom and love. They carried its liberating message in waves to the outer regions of the continent—China, Southeast Asia, India, Iran, and Europe—freeing local populations from the grip of hollowed-out traditions that had ossified into dogma and forgotten wisdom, love, and freedom.

In Hungary, some sources suggest that the tradition of the Inner Path was preserved by the white-robed Pauline monks (pálosok), keepers of this sacred legacy.

The Example of Tang Taizong, One of China’s Greatest Emperors

Tang Taizong, emperor of the Chinese Tang dynasty and one of the most revered rulers in Chinese history, was maternally of Xianbei-Hun descent. On his father’s side, through his grandmother, he was also Xianbei, while his grandfather’s line traced back to the immortal Taoist master Laozi—thus, he carried the blood of the eastern “barbarian” Dong Yi (Eastern Scythian) people.

As a follower of the non-dogmatic Eurasian spiritual tradition, he professed belief in the Tao, though his vision of it was highly syncretic. He regarded Jesus as a Taoist immortal and a Confucian sage, and integrated elements of Taoism, Confucianism, Buddhism, Zoroastrianism, Judaism, Islam, Syriac Christianity, and other Near Eastern religions into his personal faith.

He supported this inclusive spirituality with laws that mandated religious tolerance among his subjects.

Enlightened Scythian Rulers

Tang Taizong, a Scythian-descended emperor of China, serves as an example of religious tolerance among Scythian rulers. This spirit was carried to Europe centuries later by the Scythian-Hun-Magyar peoples and rulers: Atila, Álmos, Árpád, Géza (famously stating, “I am powerful enough to serve many gods”), and Saint Stephen and the Turul-Árpád kings.

The rulers of the European branch of the Scythian empire – Atila, Álmos, Árpád, Géza, and Stephen – were as knowledgeable in spiritual paths as their Eastern counterparts. As high practitioners and protectors of the Eurasian Inner Path, they saw its various branches as part of one beautiful great tree. Their mission was to establish a sacred society based on the knowledge and practice of ultimate truth in a decaying European world. They were apostles of universal divine goodness and love, with visions that transcended worldly power and petty ambitions.

When Géza and Stephen chose to follow the way of Jesus, they already had deep knowledge and experience with his message, seeing it as part of the Scythian Inner Path. They brought the non-dogmatic freedom and love of Jesus to Europe for its salvation.

However, their efforts met resistance from entrenched dogmatic powers, which saw their teachings as a threat to their authority. This rejection by the powers is a recurring theme throughout history, as saints often face opposition from those in power.

The Example of the Avars

In his groundbreaking book A Story That Pierces You, Peter Kingsley describes the Avars (i.e. us) and how the foundations of Western culture were shaped by Abaris, the Avar Master and teacher of Pythagoras:

“The leaders of the Avars’ enemies in the West, just like the Chinese in the East, were astonished by the marvelous sophistication of their combat techniques and the precision of their destructive power. At the same time, their generosity and goodness baffled them. Their unexpected ability to care for ordinary people, support the poor, or even feed the enemy’s army they sent to destroy them, made them seem more Christian than any Christian. The same happened with the Mongols.”

“When they first encountered other peoples, they lived by an honor and ethical code that others couldn’t even come close to. Yet, they did not seek to impose their perspective on others. Their most famous leader was careful to appear in the worst possible light in the eyes of his enemies.”

The Example of the Mongols

Peter Kingsley writes about the Mongols:
“Through Genghis Khan, destruction spread out from Mongolia. But it was not only destruction. Even among the Muslims, who were hit by waves of conquest more than any other people, more than a handful of people were fully aware of the complex contradictions they faced – a reality unfolding before their eyes, against which all their civilizational achievements seemed pale, a force that crushed old, hardened illusions to make way for something new.”

“The Sufi Masters saw that Genghis Khan’s army was protected and led by the greatest saints on their military paths, even the Corner (the North Corner – Pole Star), the highest spiritual power around whom the whole world revolves, or Khidr, the Green Man, the mysterious leader of all leaders, who always acts behind the scenes in ways that surpass human understanding.”

“And as long as the Mongols remained true to their nomadic traditions, they were able to practice the most remarkable alchemy.”

“Far from the great civilizations, walking their own unique path, they were able to fertilize civilizations and plant the seeds of new cultures in ways that those cultures had never even dreamed of. Genghis Khan brought with him an all-encompassing openness, a religious tolerance based on non-dogmatic spiritual principles, which was as much of a threat to his opponents as anything else. He not only introduced the concept of international law, trade, and travel, but he also made it a reality and helped lay the foundations of the modern world. But in his own unique way, he simply replayed what had already happened at the dawn of Western civilization (during the time of the Scythians, Huns, Avars, and Hungarians). He just replayed the drama that unfolds when we go back to the beginnings of what we today call the West, and when we arrive, we no longer find the West.”

The Example of Qin Shi Huang, the First Emperor of China

The Inner Asian state of Zhao, just like Media, was Scythian, or Scythianized, in its culture and language in the middle of the 1st millennium BCE, when the Scythians ruled Central Eurasia and the neighboring border regions. Zhao Zheng, better known as Qin Shi Huang (秦始皇帝), “First Emperor of Qin,” was born and raised as a prince of the Zhao clan in the capital of Zhao, the city of Handan (Hándān).

The influence of the Scythians, which shaped or reshaped Zhao with its capital *Agamatana (modern-day Handan), eventually led to the founding of the Qin Dynasty. The dynasty was founded by Zhao Zheng (Zhào Zhèng), prince of Zhao and Qin, who is better known as Qin Shi Huang. His parents were both members of the Scythian Zhao royal family.

The Scythians were a great people who founded the world’s first empire and built the first imperial capital in the classical period, as part of the Scythian-Median-Persian Empire, as well as two significant capitals in the classical era of East Asia. The continuations of the Scythian Empire in these two regions became long-lived, flourishing systems: the Persian Empire and the Chinese Empire.1

This concept of empire-building was followed by Atila in Europe, and in his footsteps, Aladár, Álmos, Árpád, Géza, Saint Stephen, and the rulers of the Turul-Árpád Dynasty.

The Sacred Mission of the Huns and Hungarians

Saint Stephen can be regarded as a continuation of Atila’s work. Therefore, we celebrate his day on the winter solstice, the feast day of Nemrot, as Atila and Nemrot cannot be separated, Atila being the executor of Nemrot’s, the Universal Master’s, world-liberating enlightened activity. They, as enlightened masters, did not think in terms of power and politics. They did not strive to subjugate peoples, but to liberate them.

What Ottokár Prohászka wrote about Saint Imre is equally true of Atila and Saint Stephen:
“…his vocation is to proclaim an ideal, his example influences centuries, and he renders a greater service to his nation by securing the rule of virtue in it than by making the country happy with his inch of rule.”

The enlightened activity of Atila, Álmos, Géza, Árpád, and Saint Stephen thus served to spread the blessings of the Scythian-Hungarian spirit. Just as Atila came with his Hun people to liberate Europe, so did Álmos and Árpád’s people come in his footsteps to take over the European empire built by Atila by right of continuity and continue the liberation of its peoples in the spirit of the non-dogmatic Scythian spirit of freedom and love.

The Huns acted similarly in India, where they also took over and renewed the Scythian Kushan Empire based on legal continuity. A similar process took place in China. The Chinese Empire was established by the Eastern Scythians and Huns, the Xiongnu, and then, throughout history, the related Xianbei-Tabgach, Mongol, and Manchu dynasties took over leadership.

After taking possession of the Carpathian homeland, the Hungarians sent repeated missions to the west to seek out the imperial governors appointed by Atila – or their descendants – and establish relations with them, with the aim of renewing the empire (this is mistakenly called by recent historians “raids”). However, Aladár’s empire had by this time fragmented into various countries that no longer wanted to unite in a new Scythian empire, and thus its takeover could not be realized.

However, the sacred mission of the Hungarians did not end there. Our enlightened Árpád kings continued their pious efforts to liberate Europe. They replaced their political and military tools with spiritual tools. The spread of the high-level, advanced Scythian culture and non-dogmatic spirit was carried out through building peaceful relations, including marrying Hungarian princesses to European rulers. A large retinue moved to the new countries with the highly sophisticated, often saintly princesses, where they brought about profound fertilizing changes in their spirituality, culture, and civilization.

The Millennia-Old Liberating Activity of the Scythians Continues Today

The effort to spread the liberating Scythian culture and non-dogmatic spirituality has been ongoing for millennia, up to the present day. According to written and oral traditions, in our current era, it began 19,000 years ago in Central Asia, when the Bön path began with the teachings of the enlightened Master Shenrab. This spiritual path spread across the entire continent and is still alive today, with followers found all over the world.

Around the 6th century BCE, a massive outpouring of the Scythian Inner Path occurred. The Scythian Sage Buddha in India and Central Asia, the Scythian Zoroaster in Iran, the Scythian Lao Tzu and Confucius in China, and the Scythian masters Abaris, Toxaris, and Anacharsis in the Mediterranean region proclaimed the non-dogmatic Scythian path. A few centuries later, enlightened Scythian masters brought further waves of the teachings throughout Eurasia. The masters of the Scythian Inner Path continue this liberating activity with their infinite, all-encompassing love for all beings to this day. We are witnessing their work and receiving the blessings of their love and wisdom in our 21st century.

We can see today that the great enlightened masters of this Inner Path still follow a similar path to help humanity. In the 20th and 21st centuries, we are experiencing another massive wave of the Eurasian non-dogmatic path of love. Buddhist, Bönpo, Hindu, Taoist, Sufi, and other masters teach its practical methods worldwide. They do not carry out their enlightened activities in countless parts of the world in order to subjugate the peoples of the world; their goal is not conquest but spiritual and mental liberation. Their method is also similar to that of their great predecessors. They familiarize themselves with the local forms of today’s culture to convey their message in a language that is accessible to people today. They themselves adopt the given cultural and civilizational customs and proclaim the essential message of the teaching in its language.

Among many masters, Paramahansa Yogananda, a 20th-century Indian master, provides a good example. He used the teachings of Jesus to introduce the profound message of the Eurasian Inner Path to the Western world. Numerous other masters, such as the Tibetan lama Chögyam Trungpa Rinpoche, adopted Western customs and use the language of modern science. His Holiness the Dalai Lama, as the ruler of an Inner Asian country, Tibet, setting aside the concepts of power and politics, is also a proclaimer of this Inner Path, who, in dialogue with the cutting edge of modern science, carries out his enlightened activities to promote the liberation of humanity, thus continuing the world-helping tradition of the ancient holy Scythian kings and masters.

The Revival of Non-Dogmatic Eurasian Spirituality in Modern Hungary

Modern Hungary is experiencing a growing interest in non-dogmatic spirituality, viewed as a way to preserve and honor the country’s unique cultural heritage. This revival, gaining momentum since the 1990s, seeks to reconnect Hungarians with their ancient spiritual roots and deepen their understanding of ancient customs.

As Hungary evolves, this revival underscores the enduring significance of this ancient belief system. Embracing its principles allows Hungarians to forge a strong connection with their spiritual heritage, maintaining a sense of continuity in a diverse cultural landscape.

Cooperation with Other Belief Systems

The non-dogmatic Eurasian inner path is often practiced alongside other religions like Buddhism, Christianity, and Islam, reflecting its tolerance and adaptability. This coexistence fosters peaceful relations and promotes a deeper appreciation of Hungary’s cultural heritage.

Its ability to incorporate elements from other faiths demonstrates its relevance amidst changing times. This revival highlights Hungary’s commitment to preserving its spiritual legacy and fostering an inclusive society.

Preservation of Cultural Heritage

This revival is more than a religious movement; it’s a means to preserve and celebrate Hungary’s cultural identity. Rooted in Hungarian history, this belief system embodies the values and customs that have shaped the Hungarian people for centuries.

By integrating its principles and symbols into daily life, Hungarians maintain a strong connection to their heritage, ensuring continuity in a diverse cultural landscape. This commitment showcases the profound impact of non-dogmatic Eurasian spirituality on the Hungarian people and its enduring relevance in the modern world.