Question: Qormusta Tengri is a god in a religion that has become influenced by and mingled with what?

Documents:
source: Qormusta Tengri
text: Qormusta Tengri Qormusta Tengri (Qormusata Tngri "King of the Gods", also transliterated as Qormusta Tngri and Hormusta) is a god in Mongolian mythology and shamanism, described as the chief god of the 99 "tngri" and leader of the 33 gods. It is the same of Turkish deities / gods Hürmüz and Kormos Han.

source: Mongolian shamanism
text: Mongolian shamanism Mongolian shamanism, more broadly called the Mongolian folk religion, or occasionally Tengerism, refers to the animistic and shamanic ethnic religion that has been practiced in Mongolia and its surrounding areas (including Buryatia and Inner Mongolia) at least since the age of recorded history. The Mongolian endonym is Böö mörgöl (Бөө мөргөл). In the earliest known stages it was intricately tied to all other aspects of social life and to the tribal organization of Mongolian society. Along the way, it has become influenced by and mingled with Buddhism. During the socialist years of the twentieth century it was heavily repressed and has since made a comeback.

source: John F. Haught
text: John F. Haught John F. Haught is a Distinguished Research Professor at Georgetown University. He specializes in Roman Catholic systematic theology, with a particular interest in issues pertaining to science, cosmology, evolution, ecology, and religion. He has authored numerous books and articles, including "Science and Faith: A New Introduction" (2012), "Making Sense of Evolution: Darwin, God, and The Drama of Life" ( 2010), "God and the New Atheism: A Critical Response to Dawkins, Harris, and Hitchens" (2008), "Christianity and Science: Toward a Theology of Nature" (2007), "Is Nature Enough? Meaning and Truth in the Age of Science" (2006), "Purpose, Evolution and the Meaning of Life" (2004), "God After Darwin: A Theology of Evolution" (2000, 2nd ed. 2007), "Science and Religion: From Conflict to Conversation" (1995), "The Promise of Nature: Ecology and Cosmic Purpose" (1993, 2nd ed. 2004), "What is Religion?" (1990), "What is God?" (1986), and "The Cosmic Adventure: Science, Religion and the Quest for Purpose" (1984). In 2002, Haught received the Owen Garrigan Award in Science and Religion, in 2004 the Sophia Award for Theological Excellence, and in 2008 a “Friend of Darwin Award” from the National Center for Science Education. He also testified for the plaintiffs in Harrisburg, PA “Intelligent Design Trial”(Kitzmiller et al. vs. Dover Board of Education).

source: Daniel 2
text: Daniel 2 Daniel 2 (the second chapter of the Book of Daniel) tells how Daniel interpreted a dream of Nebuchadnezzar, king of Babylon. The king saw a gigantic statue made of four metals, from its gold head to its feet of mingled iron and clay; as he watched, a stone "not cut by human hands" destroyed the statue and became a mountain filling the whole world. Daniel explained to the king that the statue represented four successive kingdoms beginning with Babylon, while the stone and mountain signified a kingdom established by God which would never be destroyed nor given to another people. (The dream and its interpretation are given in verses 31-45). Nebuchadnezzar then acknowledges the supremacy of Daniel's God and raises him to high office in Babylon.

source: Kayra
text: Kayra Kayra or Kaira, (Altai: Кайракан; Kyrgyz: Кайра ; Turkish: "Kayra Han" ; Azerbaijani: "Kayra Xan" ; Ottoman Turkish: كايرا‎ ) is the Spirit of God and creator god in Turkic mythology. He is the supreme god of the Tatars and the Son of the sky deity (Gök Tengri). This son, Kara Han (the black king), left his father's home in the heaven and went to live in the underworld. On occasion, identified as Kara-Khan (black king), he was the primordial god and his father was the ancordial god called Tengri.

source: Postmodern religion
text: Postmodern religion Postmodern religion is any type of religion that is influenced by postmodernism and postmodern philosophies. Examples of religions that may be interpreted using postmodern philosophy include Postmodern Christianity, Postmodern Neopaganism , and Postmodern Buddhism. Postmodern religion is not an attempt to banish religion from the public sphere; rather, it is a philosophical approach to religion that critically considers orthodox assumptions (that may reflect power differences in society rather than universal truths). Postmodern religious systems of thought view realities as plural and subjective and dependent on the individual's worldview. Postmodern interpretations of religion acknowledge and value a multiplicity of diverse interpretations of truth, being and ways of seeing. There is a rejection of sharp distinctions and global or dominant metanarratives in postmodern religion and this reflects one of the core principles of postmodern philosophy. A postmodern interpretation of religion emphasises the key point that religious truth is highly individualistic, subjective and resides within the individual.

source: Paul Moser
text: Paul Moser Paul K. Moser (born 1957 in Bismarck, North Dakota) is an American analytic philosopher who writes on epistemology and the philosophy of religion. He is Professor of Philosophy at Loyola University Chicago and past editor of the "American Philosophical Quarterly". He is the author of many works in epistemology and the philosophy of religion, in which he has supported versions of epistemic foundationalism and volitional theism. His work brings these two positions together to support volitional evidentialism about theistic belief, in contrast to fideism and traditional natural theology. He draws from some epistemological and theological insights of the apostle Paul, Blaise Pascal, Kierkegaard, John Oman, and H. H. Farmer, but adds (i) a notion of purposively available evidence of God’s existence, (ii) a notion of authoritative evidence in contrast with spectator evidence, and (iii) a notion of personifying evidence of God whereby some willing humans become salient evidence of God's existence. His most recent work emphasizes the importance of foundational evidence from the self-manifestation of God's moral character to cooperative humans. An evidential role for "agapē", along the lines of Romans 5:5, is central to his theistic epistemology, as is his view that God is self-authenticating or self-evidencing via self-manifestation and conviction toward unselfish love. One result is a distinctive approach to divine hiddenness.

source: Religion in Lithuania
text: Religion in Lithuania As per the 2011 census, the predominant religion in Lithuania is Christianity, with the largest confession being that of the Catholic Church. In the early 21st century, about 77% of the population is Catholic according to the 2011 census. There are also smaller groups of Orthodox Christians, Evangelical Lutherans, members of Reformed churches, other Protestants, Jews and Muslims as well as people of other faiths. Some elements of the ancient Lithuanian pagan religion survive in the countryside, mingled with Christianity.

source: Arshi Tengri
text: Arshi Tengri Arshi Tengri, the "Hermit God", is a god who is associated with the fire ritual as practiced in Mongolian Buddhism. The epithet is found in a prayer by the 18th-century lama Mergen Gegen Lubsangdambijalsan, where it is added to the name of the "Khan of the fire". "Arshi" derives from Sanskrit "rsi"; "tngri" refers to the 99 tngri or Mongolian deities.

source: Tengrism
text: Tengrism Tengrism, also known as Tengriism or Tengrianism, is a Central Asian religion characterized by shamanism, animism, totemism, poly- and monotheism and ancestor worship. It was the prevailing religion of the Turks, Mongols, Hungarians, Xiongnu and Huns, and the religion of the five ancient Turkic states: Göktürk Khaganate, Western Turkic Khaganate, Great Bulgaria, Bulgarian Empire and Eastern Tourkia (Khazaria). In "Irk Bitig", Tengri is mentioned as "Türük Tängrisi" (God of Turks).

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Answer: Buddhism