coming into being. When I was wondering in the past I sought the future.

I, by means of the “Ruhnama” string the past, present and future on a single rope.

The past is the mark of the future, the present is the consequences of the past and the future is the marriage of the past and the present. Thus, the form of the future, what might be, depends on the degree of our understanding of the past. The possibilities of the future depend upon our capacity to perceive which realities of the past are to continue in the future, which are to disappear gradually, and how to overcome them. So, the degree of reality of the future is the degree of the reality of our mind and will.

There was no place for the future in any of the “Oguznama” written in different eras because there was no discussion about the problems of the era in them. The writers of the stories did not view themselves and their epoch in historical perspective.

The era of “Ruhnama” and the interpretations of the world of Ruhnama are the contrary of this because the perspective of the world of “Ruhnama” is different. While acknowledging entirely God’s order, will and decree in history, it is necessary to mention the view that we build the future with our own hands. This is a confession. To refuse to do this would be the same as to refuse our responsibilities for our past, present and future works. I have no notion of becoming haughty and slinging mud at my ancestors. Allah forbid! Besides, the era of “Ruhnama” is different from the era when the “Oguznama” epics were written”, not the age of being formed by history but the age of forming history. Whatever approaches we may use there, we need to admit one