regrets pushed people to re-evaluate the past and present, and this re-evaluation became in turn a spiritual accounting, which eventually helped to bring about the collapse of the state and the establishment of the new state. It is necessary for the human being to struggle with time. Perhaps this necessity is the good fortune of human beings. The only tool with which we may struggle with time is memory.

 The human dies, his corpse blends with the soil, but his heart by the means of memory reaches the mind of the following generations. It is in the moral area of my heart and memory that Oguz Han, Togrul Beg and Görogly Beg and many of the others live.

 It is my aim to transmit by means of my own heart the spirits of the brave men living in this moral area to the hearts of all Türkmens so that Türkmens who receive the powers from this endless moral fountain may rise again in the next millennium. In this way, the Türkmen attains all the necessary strength and transform himself into all that is his potential.

So, Ruhnama, in all its uses and purposes, is a book about the lessons of philosophy and the moral experiences of past generations, rather than a history book. If we were to compose an accurate history of the Türkmens covering thousands of years, then it would make a very large book. We are only now starting to write anew the history of the Türkmen, the chronology of events and information about them.

Ruhnama is not a history book. This book explains the world anew and the moral principles on which national history is written. The history itself is simply an additional aspect to this. One of my main ends is to express the worldview of Türkmens in the new millennium. For that reason, `Ruhnama’ contains some history and personal views too. The intellectuals