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and most of them are highly educated. They outspokenly identify themselves as non-Christians, though they do not presume to be the continuators of a well-defined pre-Christian religion; rather, they consciously construct a new religion based on
Hungarian folklore and elements from other cultures' indigenous religions. Sumerian culture has been one of the main sources, although other cultures are explored too; for instance, Sumerian prayers are sung together with Russian songs. They regard some natural sites surrounding Budapest and farther localities such as
580:) of Giörgy Péter Pál Kisfaludy, and the Ancient Hungarian Taltos Church of András Kovács. Most of the others fall within the second category, including the Community of Hungarian Religion of Attila Kovács, the Ancient Hungarian Church of László Hjadú Nimród, the Yotengrit Church of Imre Máté, the Firebird Taltos Drum Circle of Zoltán Sólyomfi, the People of Árpád Drumming Circle of Lehel Bakonyi, and the Traditional Church of the Order of Árpád. The most influential among them have been the Yotengrit Church and the Ancient Hungarian Taltos Church.
313:. He claimed that in 1944 he had found in Kosice a previously unknown medieval codex with records from inquisition courts. The codex documented a centuries-long effort by the Christian church to exterminate the taltoses, Hungarian shamans, the representatives of the pre-Christian Hungarian religion whose role was to preserve the integrity of the nation. Though it is considered a forgery by academic scholarship, the document is among the reference points for proponents of the Hungarian Native Faith to illustrate the high morality of the
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789:) was founded in 2006 by Zoltán Nagy Sólyomfi, who also acted as the chief executive of the Yotengrit Church when it was registered by the government. He later left the Yotengrit Church for undisclosed internal disputes and, despite his wish to return, was not allowed to do so by Máté. The aim of the group is to revive ancient Hungarian spirituality, mediating it to society in modern forms, helping the individuals to understand themselves and thus healing the world tree, which manifests itself through the individuals.
911:, followed by spiritual vacuum and the perception of being invaded by a "multi-faceted cultural market", which created an identity crisis in post-Soviet countries. In the case of Hungarian Native Faith groups, this resulted in a rejection of postmodern heterogeneity and a sacralisation of the national identity, in which language, religion and politics form a single entity. Hungarian Native Faith groups see themselves as a core minority, amongst all Hungarians, which represents the quintessence of Hungarianness.
355:). One becomes a taltos by heredity or vocation, and the process of becoming one includes the typical stages of psychophysical disease, acceptance and healing: After an initial resistance to vocation and the various symptoms of the "shamanic disease", the chosen by the gods finally accepts his role and is endowed with his powers. Taltoses acquire superior knowledge at a young age—usually at seven—, through shamanic journeys taking place in days-long dreams, in which the main goal is to climb the
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heal, prophesize and keep the integrity of cultural traditions by connecting the past and the present and thus projecting into the future, integrating the individual and the community, mankind and the gods. In the words of Hoppál, shamanism is depicted as a "bridge and symbol, because it interconnects the traditions of the past with the present, and anchors the future of traditions". The shaman's tasks are "leading the community, guarding the ethnic consciousness, being a (sacrificial) priest".
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in its instinctual cooperation with the others. The latter, the system, defines unnatural and artificial superstructures which take shape in societies when individuals and groups are surrounded by growing webs of norms, and are gradually alienated from each other and from their natural contexts. Gaffer Bolya was likely inspired by his studies of
381:("tree without a top"). Diószegi considered many elements of Hungarian taltosism to be peculiar to the Hungarian ethnicity, not to be found in Central Asian shamanic traditions. He described the role of the taltos as the "recognition and accomplishment of things required by the community, but unresolved due to the limitation of its own powers".
636:, established the Hungarian Turul Society to promote the Turanist theses. In 1979, after Homonnay's death, János Páll took over the leadership of the group. eventually this group divided and another group was formed under the direction of Albin István Zalezsák, who authored the work, ISA-TEN TAN (Magyar Isme), published in Toronto in 1986.
693:, in which he explained theology and linguistic etymology. In recent years, the Yotengrit Church has become one of the most influential organisations of the Hungarian Native Faith. While it is considered by its adherents as a faithful heir of the pre-Christian Hungarian belief systems, it shows various non-indigenous influences.
604:) founded by András Kovács, a disciple of Kisfaludy, teaches a Hungarian Native Faith doctrine which it claims to be the original religion of the Huns. According to the church, God the Father is an energetic vibration which incarnated in a host, the Mother of God, begetting the Sun God (of whom Jesus is a representation). The
452:) take place through an active participation in ceremonies and rituals. Taltoses are religious specialists, and their role of healers is particularly pronounced; for instance, exercises of directed meditation, induced by drumming, to eliminate harmful thoughts, play a prominent role in their practice.
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Taltoses opened up, expanded their consciousness to this world, which is not perceivable in a normal state of the mind. During the so-called soul-journey ... they brought answers to questions, healing to diseases, seeing events of past and future, with the help of a purposive, goal-oriented action in
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inclusive of
Hungarian and Sumerian was Gyula Ferenczy. In the post-war period, a direct filiation of the Hungarians from the Sumerians was theorised by Tibor Baráth, Victor Padányi, András Zakar, and especially Ida Bobula, though the most well-known supporter of the theory is Ferenc Badinyi-Jós, who
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A fundamental teaching of Bolya is the conceptual distinction between "order" and "system", which remains the core of
Bolyanest's thought. The former, the order, defines the natural way of being of everything in nature; everything is interconnected and interdependent, and each single part has a role
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There are a variety of
Hungarian Native Faith churches reflecting the movement's internal diversity. These churches differ from each other in both their doctrines and the character of their activities. They often develop from local taltos-led communities, or are individually established by a taltos.
551:, founder of the Yotengrit Church. The work claims to represent the faithful transmission of the ancient knowledge preserved by people in the Rábaköz region of western Hungary, the heritage of the so-called "Büün-religion", the persecuted original faith of the Hungarians. The work and especially the
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the shamanic quality is characteristic of the system of universal human culture, ... the taltos is specifically the guardian and executive of the Hun, Székely and
Hungarian human world and traditions. Whereas a shaman can be a member of any culture ... a taltos pronouncedly exists in accordance with
331:(English plural "taltoses"), that is to say Hungarian shamans, and is an essential element of the Hungarian Native Faith. Hungarian chronicles of the 13th century still reported about "magicians" (taltoses) who practised their rites for the welfare of society. Hungarian taltosism persisted until the
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Bolya acts as the group's ceremonial leader. The group has a core membership of around one hundred people, but its influence reaches the thousands of people. They are mostly from
Budapest's middle class, but there are also farmers, entrepreneurs and intellectuals. The average age is over fifty-five
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Congregations of taltoses and their followers hold weekly ritual and healing gatherings, and they organise pilgrimages to holy sites. Rituals practised by
Hungarian Native Faith practitioners include rituals of initiation and passage, and rituals for fertility, healing and purification, either for
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Contemporary
Hungarian religious studies, primarily the academic circle revolving around Mihály Hoppál, has acquired an important role for the international study of shamanism. The Hungarian ethnological discourse presents taltoses, and shamans in general, as those whose socio-religious role is to
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within the group itself. Bolya's starting aim was to provide a way of good life for his students, whom formed the original core members of the group. The centre of the movement is in
Budapest, and it was registered by the government in 1999. It is considered amongst the most influential Hungarian
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The Drum Circle emphasises practice over doctrine, including drumming, breathing and voice techniques. The aim of these practices is to widen one's consciousness to understand the operations of the One, becoming like the One. The group practises ritual ceremonies for birth, initiation, marriage,
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are appropriated and treated, together with the sun and the moon, as symbols of natural pre-Christian religion which were later appropriated by the
Christian churches. The majority of believers regards Christianity as the force which eradicated this natural ancient knowledge, including original
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and Christian beliefs, though all of them are claimed to be original Hungarian-Turanian beliefs. The church has strict religious regulations. For instance, preachers have to wear white and purple clothes with folk patterns. They celebrate the major holidays of the Christian calendar, winter and
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A fundamental notion in Hungarian Native Faith is that each "nation" should have its own "faith", and a "Christian Hungary" represents an anomaly which needs to be rectified. This rectification should come from a liquidation of Christianity. Even among those Hungarian Native Faith groups which
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The Community of Hungarian Religion was founded in Hungary in 1992 as a continuation of the Turul Society. The current leader is Attila Kovács, according to whom the church already had gathered around one thousand members in the late 1990s. The church is not distinctively anti-Christian, but
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varies from church to church. Some Hungarian Native Faith groups use Christian themes and terminology in their own doctrines, or propose the incorporation of Christianity itself into the Hungarian Native Faith, such as in the case of groups developing in the wake of the teachings of Ferenc
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The theology of the Drum Circle is "based upon the ancient Hungarian conception of the world, which is the One (God) which incorporates everything that exists". Sólyomfi teaches that there are two worlds: One is the "manifest world" represented by the world tree, while the other one is the
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Among well-known modern taltoses there are Zoltán Nagy Sólyomfi, István Somogyi, Fehérholló Öskü, and András Kovács-Magyar. Other mediators of the tradition are Imré Máté, Attila Heffner, Tamás Hervay, and Gábor Szemző. Although they belong to different organisations, they agree on the
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of Hungarian Native Faith's theology and on the role of the taltos. According to them, the taltos functions as "the bridge between the celestial and the earthly worlds, between the irrational and the rational, the endless and the finite". Taltoses are interpreters of the transcendent.
187:. This search for the origins of the Hungarians has continued to be productive well into the twentieth century, especially as a means to build a strong national identity. According to scholars, this search was fueled by the experience of the Hungarians under foreign powers, namely the
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Taltoses share their knowledge acting as instructors, teaching their ideas in organised frameworks (for instance Sólyomfi's School of the Ancient Source or Kovács' Taltos School), through lectures or in discussion circles. The techniques for getting in touch with the transcendent
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These taltoses are considered by their followers valid spiritual leaders and while some practise only within the boundaries of their local communities, others have acquired a national reputation. Their popular acknowledgement depends on attributed ritual and healing efficacy.
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framework by Géza Róheim in the 1920s, and later by Vilmos Diószegi with field work in Siberia in the 1950s and the 1960s. The shamanic character of the original Hungarian religion is accepted by most contemporary scholars, and has been the focus of most new studies.
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and Hungarian modern taltosism. While the American movement aims at representing a trans-cultural technique, designed as adaptable to different cultural contexts, and focused on self-empowerment and healing application, Hungarian taltosism is first and foremost an
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the environment, the community of believers, or the entire Hungarian nation. They may involve sweat lodges, fire-walk, drumming, and techniques of meditation. While the ceremonies are usually led by taltoses, the community of believers is actively involved.
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Besides these taltos-led groups there are taltoses who do not have a community and yet are regarded as the most charismatic figures of Hungarian Native Faith. They include Attila Heffner, Tamás Hervay the "Soul-Lifting Taltos", and János Majercsik Oguz.
211:. The Protestant priest Béla Muraközy, writing in 1921, forebode that Turanism, with its anti-Western slants and its fascination with the Orient, would have taken a religious direction trying to resurrect "ancient paganism". When Hungary was occupied by
235:. The theory has left a lasting influence in the Hungarian Native Faith movement, as Badinyi-Jós was among the first to propose the constitution of an ethnic "Hungarian Church". Other scholars proposed the kinship of the Hungarians with
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In this Hungarian religion, it is very important that God is a very abstract concept; a spiritual power. He cannot be simply impersonated; whenever he was impersonated—Gönüz, Ukkó or Boldogasszony—it was always the result of human
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There are churches which base their doctrines on an outspoken synthesis of different traditions, and churches which claim to represent purely native traditions. In the first group there are the Church of Esoteric Doctrines
493:, 2010). Another long animation influenced by Hungarian Native Faith narratives, this time based on ethnographic and historical data from the Uralic paradigm and realised with subsidy from the national government, is the
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means "sea", and represents such primordial undifferentiation. The primordial God then manifests as a male–female duality: Ukkó, the mother goddess whose forehead is decorated by the moon, and who is identified as the
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in 1000 CE a disaster which brought about the destruction of authentic Hungarian religious culture. The church endorses the hypothesis of the kinship of Hungarians and Sumerians, and supports the use of the
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empire, and according to Máté also of the empire of the Huns. The Yotengrit Church is politically neutral, but, as Máté's stated, its teachings may be a "source of sane, aggression-free national politics".
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forces in 1945, many Turanists emigrated to Western countries and continued to work there on their ideas, to reintroduce them to Hungary starting in the 1990s, after the collapse of the Soviet Union.
944:(the forms which have historically been dominant in Hungary) is seen as its antithesis and as a deviant, evil teaching. In these groups, Jesus is reinterpreted as a powerful ancestor and shaman.
681:. He founded the Yotengrit Church as the representative of the ancient Hungarian religion, the so-called "Büün-religion", passed down through the unwritten tradition of the
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Hungarian Native Faith groups generally put a great emphasis on the discourse about ethnic roots, which are re-mythologised. Many Hungarian Native Faith groups espouse
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which it contains, an allegorical text supposed to forebode the future of Hungary and global politics, has become a stronghold for nationalism and far-right occultism.
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four-books collection written by Imre Máté. Mythopoetic themes from both the works have more recently been synthesised in other media, such as the long animated film
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In their responsibility for the entire nation, and their role as keepers and awakeners of the national essence, modern taltoses often claim connection with the royal
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Besides the elaborations developed within intellectual circles, the grassroots development of the Hungarian Native Faith largely relies upon the work of individual
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Gathering of a Hungarian Native Faith group for the performance of a ritual. The two leading figures hold ritual spears with strips of cloth of the colours of the
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technique. Mihály Hoppál supported the taltos revival in his country as a means for consolidating a Hungarian Native Faith, and therefore for ethnic rejuvenation.
2082:. Civil Religion, Private Spirituality. Szeged: Re-Dial Association for the Study of Religions; Department for the Study of Religions of the University of Szeged.
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share an origin in the hypothetical Turanian linguistic family. Based on these ideas, in the 1930s Zoltán Bencsi founded the Turanian Monotheist Movement. After
142:, whom have become popular in Hungary since the 1980s. Some Hungarian Native Faith organisations are supported by political parties of the right-wing, including
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Within the Hungarian Native Faith movement, two mythopoetic texts have become the bases of two concurrent streams of religious doctrine. These texts are the
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813:) was founded in 2009 and has its reference points in the Turanist emigree ideologists Adorján Magyar and Victor Padányi, but it is also inspired by the
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in which he participated. While in Germany, he worked as a businessman and poet, but returned to Hungary in the 2000s to spend his last years in
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Native Faith movements today, especially concerning the process of re-mythologisation of Hungarian history. The group was originally focused on
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are viewed as disturbances which erode Hungarian identity. The popularity of these stances is attributed by scholars to the abrupt fall of the
270:. In the nineteenth century, with new studies on folklore, academic circles welcomed the idea that ancient Hungarian religion was essentially
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origins of the Hungarians, which have historically been a matter of debate. The standing consensus is that Hungarians originated among the
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At the same time, the theology emphasises a national god peculiar to the Hungarians, Má-Tun, the deified hero of the folk tale entitled
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are a holy place according to the Ancient Hungarian Taltos Church. Kovács is also the founder and director of the Noetic Taltos School (
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in rural areas, where certain people were still considered taltoses by the local communities, though they practiced weather-magic only.
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The group named Bolyanest (Gaffer Bolya's Nest) was founded in 1979 by Gaffer Bolya, a teacher in vocational secondary school titled
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origins were supported by many Turanist ethnologists. At the turn of the twentieth century, the first to popularise the notion of a
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At the time of the foundation of the church, Imre Máté proclaimed the importance of an all-encompassing conception of God:
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elaborations, and early-20th-century ethnology. The construction of a national Hungarian religion was endorsed in interwar
632:'s government banned the organisation, some members went abroad. Among them was Ótto János Homonnay, who in the 1960s, in
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Badinyi-Jós. Others, like the Community of Hungarian Religion and the Bolyanest, are instead outspokenly anti-Christian.
2071:"Social Constructions of the Native Faith: Mytho-historical Narratives and Identity-discourse in Hungarian Neo-paganism"
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political views and organise their communities in exclusive ways, exhibiting political intolerance. At the same time,
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Ideas about an ethnic Hungarian shamanism as a defining characteristic of the Hungarian essence were studied within a
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to be valued as compatible with the indigenous religion, and to be considered closer to what Jesus intended, while
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932:, including the Yotengrit Church, the Christian religious institution as it developed after Jesus—the so-called "
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in the 1990 by László Hajdú Nimród, and was officially registered in 1998. Nimród spends most of the year in the
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circles in the 1930s and the 1940s, who looked for evidences to demonstrate a kinship between the Hungarian and
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2091: (2013). "Neopaganism in Hungary: Under the Spell of Roots". In Kaarina Aitamurto; Scott Simpson (eds.).
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emigrated to Argentina, according to whom the original undivided Sumerian-Hungarian ethnicity was based on the
1981:"'I joined the Party to keep ourselves out of the System'. Neo-Pagan Survival Strategies in Socialist Hungary"
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The boundaries between Hungarian Native Faith groups are often traced along their differing ideas about the
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This article is about the Hungarian Native Faith movement. For other modern Pagan religions in Hungary, see
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In the 1960s, Mátyás Jenő Fehér, another emigrant to Argentina who was a church-historian and former
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summer solstice, national holidays and the birthdays of important Hungarian historical personages.
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Diószegi described taltoses as specialists who are able of going through a controlled ecstasy (
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Those taltoses who espouse Turanist theories sometimes declare explicit affiliation with
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is more religious-philosophical in its message. Its author Imre Máté was the taltos, or
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The theology of the Yotengrit Church emphasises a conception of primordial God, called
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1956:"Religious Minorities' Web Rhetoric: Romanian and Hungarian Ethno-Pagan Organizations"
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circles (1930s–1940s), and, eventually, Hungarian Native Faith movements blossomed in
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aimed at the control of people. Christian symbolic motifs such as the cross and the
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the spirituality of our Hungarian culture saturated in the appreciation of Jesus.
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Already in 1770, János Sajnovics demonstrated the relationship of Hungarian with
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death and the feasts of the Yearly Round. The School of the Ancient Source (
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84:. The Hungarian Native Faith movement has roots in 18th- and 19th-century
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dominations. The theme of a national Hungarian religion was also dear to
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since 1986. However, there are significant differences between American
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Ritual performed at the Temple of the Seven Images of the Mother of God.
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The modern taltos movement started in the 1980s, developing links with
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A modern taltos performing a ritual with his drum, in front of a fire.
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Modern Pagan and Native Faith Movements in Central and Eastern Europe
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nourish warm feelings towards Jesus, regarded as compatible with the
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Since the eighteenth and the nineteenth centuries, throughout the
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tribes starting from a mythical prehistory, to their settling of
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2026:"New Hungarian Mythology Animated. Self-Portraits of the Nation"
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2073:. Central European University Nationalism Studies Program.
1892:. 17 May 2012. Archived from the original on 20 June 2012.
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and the church has international headquarters located in
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traditions. In the meantime, Arnold Ipolyi, bishop of
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The relationship between Hungarian Native Faith and
1954:Bakó, Rozália Klára; Hubbes, László-Attila (2011).
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Demonstratio idioma Ungarorum et Lapponum idem esse
1925:. Archived from the original on 22 September 2015.
616:Attila Kovács' Community of the Hungarian Religion
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153:
1960:Journal for the Study of Religions and Ideologies
914:
516:. Paál compiled the knowledge he acquired in the
2767:
756:), whose Hungarian headquarters are located in
652:
1886:"Hongrie: le retour en force du néo-paganisme"
870:'s thought in the development of this vision.
811:Árpád Rendjének Jogalapja Tradicionális Egyház
809:The Traditional Church of the Order of Árpád (
588:András Kovács' Ancient Hungarian Taltos Church
2163:
781:Zoltán Sólyomfi's Firebird Taltos Drum Circle
459:—the first dynasty to rule Hungary—and with
1916:
640:considered the adoption of Christianity by
443:this broader horizon of the existing world.
290:), finished in 1854, aimed at matching the
2170:
2156:
2033:Acta Universitatis Sapientiae, Philologica
1953:
438:According to Attila Heffner's definition:
2603:Covenant of Unitarian Universalist Pagans
2080:Awakening of Gods: Neopaganism in Hungary
2044:
1999:
1009:for the welfare of the Hungarian nation.
620:The Community of the Hungarian Religion (
2086:
2077:
1797:
1785:
1696:
1671:
1643:
1622:
1606:
1583:
1564:
1552:
1533:
1521:
1415:
1333:
1264:
1240:
1200:
1146:
1131:
1049:
964:Relationship with Central Asian Tengrism
877:
873:
805:Traditional Church of the Order of Árpád
748:László Nimród's Ancient Hungarian Church
673:against the communist government of the
591:
392:
346:
157:
25:
2068:
1872:
1860:
1848:
1836:
1809:
1708:
1667:
1655:
1618:
1509:
1494:
1403:
1386:
1374:
1362:
1350:
1310:
1291:
1279:
1252:
1236:
1224:
1212:
1185:
1170:
1158:
1127:
1115:
1103:
1088:
1076:
1064:
2768:
2023:
1919:"Un chamane au secours de la Hongrie!"
1917:Baumgartner, Vincent (28 March 2012).
1475:
1463:
1451:
1439:
1427:
832:
203:, and generally the origins of these "
2563:European Congress of Ethnic Religions
2151:
2078:Szilárdi, Réka (25–27 October 2007).
1978:
1824:
1773:
1761:
1749:
1737:
1720:
1005:to perform a ritual dance around the
891:Nationalism and anti-multiculturalism
600:The Ancient Hungarian Taltos Church (
2567:Foundation for Traditional Religions
2095:. Durham: Acumen. pp. 230–248.
596:Gateway of the Noetic Taltos School.
2177:
388:
167:Roots of the Hungarian Native Faith
13:
14:
2797:
2111:
785:The Firebird Taltos Drum Circle (
663:Tengervégtelen Ős-Szellem Egyháza
520:, which tells the history of the
982:, instead of the Hungarian term
481:written by Zoltán Paál, and the
282:, published his monumental work
1910:
1878:
572:) or Church of the Holy Crown (
559:Hungarian Native Faith churches
536:. The book draws elements from
361:("sky-high tree"), also called
154:Overview and essential features
2024:Hubbes, László Attila (2013).
1979:Csáji, László Koppány (2017).
915:Relationship with Christianity
752:The Ancient Hungarian Church (
508:, was initiated by a Siberian
266:, with the publication of the
1:
2623:Ringing Cedars' Anastasianism
1029:
1003:Hungarian Parliament Building
649:instead of the Latin script.
472:
405:and other representatives of
2740:Platonism in the Renaissance
1034:
827:Proto-Indo-European religion
685:("knower") people along the
653:Imre Máté's Yotengrit Church
320:
317:and of its representatives.
16:Neopagan religion of Hungary
7:
1012:
989:In 2012 a nine-meters high
825:, and to the reconstructed
760:, was first established in
675:Hungarian People's Republic
495:Song of the Miraculous Hind
10:
2802:
2776:Modern paganism by country
2704:Writers on modern paganism
1994:(1). De Gruyter: 211–223.
1946:
228:Turanian linguistic family
37:in Hungarian Native Faith.
18:
2781:Modern paganism in Europe
2712:
2666:
2575:
2338:
2327:
2264:
2238:
2185:
2128:Esoteric Doctrines Church
1935:: CS1 maint: unfit URL (
1902:: CS1 maint: unfit URL (
64:aimed at representing an
2440:Daco-Thracian (Romanian)
2123:Ancient Hungarian Church
570:Ezoterikus Tanok Egyháza
274:, related to Uralic and
1442:, p. 226, note 10.
739:, founder of the first
622:Magyar Vallás Közössége
247:, and others even with
76:(Hungarian shamanism),
2277:German-speaking Europe
2069:Kolozsi, Ádám (2012).
2046:10.2478/ausp-2014-0016
2001:10.1515/opth-2017-0017
887:
787:Tűzmadár Táltos Dobkör
729:
657:The Yotengrit Church (
647:Old Hungarian alphabet
610:Szellemi Táltos Iskola
602:Ősmagyar Táltos Egyház
597:
499:Ének a csodaszarvasról
470:
445:
398:
163:
100:after the fall of the
62:new religious movement
43:Hungarian Native Faith
38:
21:Neopaganism in Hungary
2755:Traditionalist School
2725:Witch-cult hypothesis
2239:Arts and institutions
1007:Holy Crown of Hungary
1001:, was invited to the
881:
874:Identity and politics
864:Jean-Jacques Rousseau
815:Traditionalist School
724:
595:
465:
440:
396:
347:Study of the taltoses
259:, and other peoples.
161:
55:Hungarian Neopaganism
29:
2593:Church of All Worlds
2265:By country or region
2246:Festivals and events
2133:Noetic Táltos School
942:Western Christianity
938:Eastern Christianity
934:Pauline Christianity
311:Collectio Dominicana
233:Carpathian Mountains
127:and other cultures.
2786:Religion in Hungary
2689:LGBTQ+ and paganism
2630:Neopagan witchcraft
2598:Church of Aphrodite
2494:Peterburgian Vedism
2225:Western esotericism
1827:, pp. 215–216.
1752:, pp. 219–220.
1567:, pp. 239–244.
1524:, pp. 238–239.
1478:, pp. 230–231.
1466:, pp. 229–230.
1454:, pp. 226–227.
1203:, pp. 232–234.
1134:, pp. 230–231.
1052:, pp. 230–231.
930:indigenous religion
886:tied near the tips.
833:Gaffer Bolya's Nest
574:Szent Korona Egyház
315:indigenous religion
296:Deutsche Mythologie
288:Hungarian Mythology
2230:Western philosophy
1670:, pp. 89–98;
1019:Uralic neopaganism
888:
598:
553:Prophecy of Nyirka
399:
197:Hungarian Turanist
183:and the nature of
164:
39:
31:Two-barred crosses
2763:
2762:
2662:
2661:
2451:Kemetic Orthodoxy
2412:Ossetian-Scythian
2397:Canarian (Berber)
2215:Reconstructionism
2064:on 19 April 2018.
2019:on 19 April 2018.
1512:, pp. 60–61.
1389:, pp. 41–42.
1377:, pp. 42–43.
1294:, pp. 38–39.
1255:, pp. 52–53.
1215:, pp. 50–52.
1118:, pp. 64–65.
1106:, pp. 43–47.
1091:, pp. 37–38.
1067:, pp. 36–62.
626:Sumerian language
578:Univerzum Egyháza
534:Matthias Corvinus
532:, and finally to
284:Magyar Mythológia
245:ancient Egyptians
207:" populations in
78:ancient mythology
2793:
2713:Related articles
2618:Pagan Federation
2608:Goddess movement
2588:Christo-Paganism
2484:Rodnovery (list)
2336:
2335:
2172:
2165:
2158:
2149:
2148:
2143:Yotengrit Church
2106:
2090:
2083:
2074:
2065:
2063:
2057:. Archived from
2048:
2030:
2020:
2018:
2012:. Archived from
2003:
1985:
1975:
1941:
1940:
1934:
1926:
1914:
1908:
1907:
1901:
1893:
1882:
1876:
1870:
1864:
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1852:
1846:
1840:
1834:
1828:
1822:
1813:
1812:, p. 69 ff.
1807:
1801:
1795:
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1119:
1113:
1107:
1101:
1092:
1086:
1080:
1074:
1068:
1062:
1053:
1047:
905:multiculturalism
823:Alain de Benoist
659:Yotengrit Egyház
506:Second World War
420:ethnic religious
389:Modern taltosism
264:Uralic languages
2801:
2800:
2796:
2795:
2794:
2792:
2791:
2790:
2766:
2765:
2764:
2759:
2708:
2679:Crypto-paganism
2658:
2571:
2323:
2260:
2234:
2198:Nature religion
2181:
2179:Modern paganism
2176:
2138:Universe Church
2114:
2109:
2103:
2088:
2061:
2028:
2016:
1983:
1966:(30): 127–158.
1949:
1944:
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974:ethnic religion
966:
917:
893:
884:flag of Hungary
876:
844:nature religion
835:
819:Nouvelle Droite
807:
799:Ősforrás Iskola
783:
754:Ősmagyar Egyház
750:
655:
618:
606:Pilis Mountains
590:
561:
475:
391:
349:
323:
218:Theories about
175:and especially
169:
156:
66:ethnic religion
53:), also termed
51:Ősmagyar vallás
24:
17:
12:
11:
5:
2799:
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2699:Technopaganism
2696:
2691:
2686:
2684:Discrimination
2681:
2676:
2670:
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2664:
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2506:Turko-Mongolic
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2307:United Kingdom
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2113:
2112:External links
2110:
2108:
2107:
2101:
2084:
2075:
2066:
2039:(2): 223–240.
2021:
1976:
1950:
1948:
1945:
1943:
1942:
1909:
1877:
1865:
1863:, p. 102.
1853:
1841:
1839:, p. 101.
1829:
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1800:, p. 230.
1790:
1788:, p. 245.
1778:
1776:, p. 216.
1766:
1764:, p. 218.
1754:
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1725:
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1713:
1701:
1699:, p. 242.
1676:
1674:, p. 241.
1660:
1648:
1646:, p. 241.
1627:
1625:, p. 241.
1621:, p. 90;
1611:
1609:, p. 240.
1588:
1586:, p. 244.
1569:
1557:
1555:, p. 239.
1538:
1536:, p. 238.
1526:
1514:
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1480:
1468:
1456:
1444:
1432:
1430:, p. 229.
1420:
1418:, p. 236.
1408:
1391:
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1355:
1338:
1336:, p. 235.
1315:
1296:
1284:
1269:
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1243:, p. 231.
1239:, p. 38;
1229:
1217:
1205:
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1175:
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1151:
1149:, p. 231.
1136:
1130:, p. 37;
1120:
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1038:
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960:of the world.
958:disenchantment
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642:King Stephen I
617:
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589:
586:
560:
557:
487:Sons of Heaven
474:
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457:House of Árpád
407:core shamanism
403:Michael Harner
390:
387:
348:
345:
340:psychoanalytic
322:
319:
292:Brothers Grimm
201:Turkic peoples
185:their language
168:
165:
155:
152:
113:Uralic peoples
82:later folklore
72:, inspired by
33:symbolise the
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2694:Pagan studies
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2102:9781844656622
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2022:
2015:
2011:
2007:
2002:
1997:
1993:
1989:
1988:Open Theology
1982:
1977:
1973:
1969:
1965:
1961:
1957:
1952:
1951:
1938:
1932:
1924:
1920:
1913:
1905:
1899:
1891:
1887:
1881:
1875:, p. 62.
1874:
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1851:, p. 95.
1850:
1845:
1838:
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1806:
1799:
1798:Szilárdi 2013
1794:
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1786:Szilárdi 2013
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1739:
1734:
1732:
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1711:, p. 60.
1710:
1705:
1698:
1697:Szilárdi 2013
1693:
1691:
1689:
1687:
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1672:Szilárdi 2013
1669:
1664:
1658:, p. 89.
1657:
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2118:Árpád Church
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2014:the original
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949:superstition
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362:
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326:
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307:Kassai Kódex
306:
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261:
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209:Central Asia
181:ethnogenesis
170:
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109:ethnogenetic
106:
102:Soviet Union
59:modern Pagan
54:
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35:tree of life
2730:Hermeticism
2349:Ausar Auset
2328:Movements (
2297:Scandinavia
1476:Hubbes 2013
1464:Hubbes 2013
1452:Hubbes 2013
1440:Hubbes 2013
1428:Hubbes 2013
868:Leo Tolstoy
856:Borsodgeszt
770:Los Angeles
538:Finno-Ugric
526:Mesopotamia
358:égig érő fa
177:Romanticism
2770:Categories
2667:In society
2654:Stregheria
2649:Reclaiming
2392:Burkhanism
2186:Approaches
1825:Csáji 2017
1774:Csáji 2017
1762:Csáji 2017
1750:Csáji 2017
1738:Csáji 2017
1721:Csáji 2017
1030:References
995:Kazakhstan
774:East Asian
733:Fehérlófia
671:revolution
491:Az Ég fiai
473:Scriptures
432:monotheism
375:world tree
136:neoshamans
70:Hungarians
2750:Theosophy
2720:Ariosophy
2674:Criticism
2613:Ivanovism
2576:Syncretic
2533:Hungarian
2361:Heathenry
2354:Godianism
2317:Minnesota
2272:Australia
2055:170309528
2010:172031600
1972:1583-0039
1267:, passim.
1035:Citations
901:pluralism
698:Yotengrit
691:Yotengrit
545:Yotengrit
528:and then
501:, 2002).
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2402:Caucasic
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2345:African
2193:Eclectic
1931:cite web
1898:cite web
1024:Tengrism
1013:See also
970:Tengrism
762:Budapest
758:Mogyoród
518:Arvisura
514:Red Army
479:Arvisura
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353:rejtezés
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241:Persians
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220:Scythian
205:Turanian
189:Austrian
121:Sumerian
117:Scythian
94:Turanist
90:Romantic
2745:Thelema
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2543:Mordvin
2528:Finnish
2499:Ynglism
2489:RUNVira
2474:Semitic
2425:Druidry
2287:Ireland
2282:Hungary
2256:Temples
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2203:New Age
1947:Sources
991:élet fa
866:'s and
839:Bolyapó
741:Xiongnu
702:Tengrit
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450:révülés
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