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This is a translation of an article from our German forum, originally written by member

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Ruhiger Wolf. Translated from Gefangene der Zeit.

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Time comes from the future, which does not exist, into the present, which has no duration,

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and goes into the past, which has ceased to exist. So what is time? If no one asks me about it,

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I know. But if I want to explain it to someone who asks, I don't know.

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In the past, when there was no possibility of recording on data media, or even on paper,

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one had to rely on people called the keepers of history for extensive information.

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In the language of the Zulu, a people in South Africa, a person who performs this task is called

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a sangoma and is held in the highest esteem. In our culture, it has long been customary to be able

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to keep records on paper. Therefore, we may have to think our way into this situation at first.

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Why is such respect shown to a sangoma?

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Well, first of all, it is important to realize that human beings have a limited ability to preserve the past.

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For one thing, there is the function of human memory.

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We all know how easy it is to simply forget things.

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Nor does what we forget always have to do with the importance of an event.

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Of course, we probably forget unimportant things more easily than things that are important to us.

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Nevertheless, forgetting is also a kind of protective mechanism.

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And so, we sometimes forget even drastic events, simply because it would be too painful to remember them.

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Remembering is a function of learning.

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In our memory database, we deposit experiences we have made.

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We use the resulting knowledge to have a head start in future events.

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Things that we currently experience have to be evaluated.

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We have to analyze them and sometimes even try out a certain course of action in a situation.

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This is both a slow process and a risky one.

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Being able to retrieve data from our memory ensures that we can recognize this situation while it is still developing,

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and develop a way of dealing with it early on that has a high chance of success in remaining unscathed.

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This is also called survival mechanism.

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A person's survival is all the more likely the more attentively he stores and sorts experiences once they have been made and has them quickly available as a reaction in other situations.

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From the psychological perspective, one would have to add that reactions are the fastest, but not always the most effective behaviors,

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because situations are sometimes similar, but do not have to be identical.

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Therefore, there are also situations in which reactive behaviors are available quickly and should protect the person,

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but sometimes there is no actual danger, because the core of the situation is completely different.

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As an example, one can visualize the experience of holding one's finger in a candle flame.

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Surely, it is clear to everyone that a single experience is enough and that one does not have to hold one's finger into the candle flame for the repeated time in order to know that a flame is hot.

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The ability of generalization enables a person to transfer this experience to all other flames.

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Anything that even looks similar to a flame or has similar characteristics will henceforth be considered a flame,

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and the person will be correspondingly careful with it.

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Another example would be the first relationship with the opposite sex.

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The girlfriend or boyfriend has blonde hair.

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We all know that a first relationship, a first great love, can be a very formative experience.

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If this relationship now comes to a painful end, which is often the case,

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people may generalize experiences from this situation.

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Every woman or man with blonde hair reminds us of this past experiences and controls our contact with other people.

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Of course, we know that hair color alone says nothing about a person's character,

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but at the level at which these kinds of experiences are stored,

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they primarily serve our survival and initially have nothing at all to do with quality.

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Survival, in this case, would mean protection from another negative experience within a relationship.

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Quality would include the chance to get to know a person who also has blonde hair,

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but is nevertheless a completely different person.

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Perhaps such an experience would even have the potential to balance out old negative experiences.

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Nevertheless, for humans, survival is initially more important than quality,

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what is immediately obvious if one imagines how difficult it is to still be able to make new experiences

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when not surviving.

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This should be enough for us to realize that the ability to generalize is an important survival function,

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and at the same time can be an obstacle to make new experiences.

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Even then, if a possible new experience would actually be positive for the development of man,

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it is not said that man will open himself to this experience.

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In fact, it is far more likely that he will choose to survive.

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Thus, effectiveness in the sense of whether an action is actually appropriate to the situation

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does not have to do with the person's stored experience, but is always situational.

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Every situation in which, despite memory material, is not reacted, but is acted directly, situationally,

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is stressful, because the person does not know whether a once-made painful experience

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will not repeat itself.

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Accordingly, human survival always comes first.

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In the question of how we humans are integrated in time, however,

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not only individual experiences play a role, but also the experiences of other people.

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We are all, despite being individuals, also all a part of a group.

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In psychology, the term collective is understood differently than in other circles.

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Here, it does not have the negative character of placing the individual hierarchically behind

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the collective, as is the case in socialism, for example, but is available as a complementary

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factor for the maturation of the human being. In this sense, it is even absolutely necessary for the

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maturation of an individual to include the knowledge of the collective. We all do well to

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include the experiences of other individuals of our group in our wealth of experience.

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In C.G. Jungian psychology, the concept of the collective goes beyond other present

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individuals to include the experiences of our ancestors. Although according to C.G. Jung,

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this kind of experience is also available on other levels, only the actual handed-down knowledge of

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our fellow human beings and our ancestors plays a role in this consideration. We include the stories that

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our parents and grandparents tell us in our wealth of experience. It is even so that, partially,

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experiences of other humans who are very close to us are stored as our own experiences. On the

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reactive level, there is then no longer the question of who had the experience, but only that this very

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experience exists in our memory database and that we can refer to it in terms of a greater chance of survival.

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Now we have an idea of how important it is to preserve experiences. When experiences beyond the

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life of one person affect the survival of a larger group, it is absolutely necessary to maintain a

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database that does not end with the death of one person. Furthermore, it is important that there is no

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longer an emphasis on the individual experiences of the person who records and manages this knowledge,

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but that sorting is done in terms of maximum effectiveness for the collective. The survival

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of the collective is even more important than the survival of an individual. This primal knowledge

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stems from the fact that we all know that we cannot survive without a group. The keeper of history,

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the Sangoma, as I've called him above, has therefore an extremely important function with regard to the

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survival of a people. Not only does he have the task of recording the knowledge of all, but also of sorting

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it in the sense of effectiveness. He carries the responsibility for the survival of his people. He's not only the keeper of the history,

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but the guardian of the knowledge, which made the survival possible for the people up to now.

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And this is the reason why these people are treated with such extraordinary respect.

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Similar to the warriors, these people bear an extraordinary responsibility with regard to the survival of their people.

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In a certain sense, and this will concern us in the following, they are even more important than the warriors,

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because the keepers of history can sometimes even prevent wars. In our time, the historians would probably

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be most comparable to the Sangoma. Even in our time, it is important to be aware of the experiences of the

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group and the experiences of the ancestors. But what if this knowledge is distorted? What happens to a

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people that is cut off from its own history? The answer is, it is condemned to relive certain experiences

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over and over again. This is not only a painful process, as I have explained above, but also one

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that directly affects the survival of the group. Why, we may now ask ourselves, should such a thing happen?

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Who or what would have an interest in cutting off an entire people from their experiences?

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To approach the answer to this question, it is useful to first consider the implications of such an event.

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A people cut off from its experience, much like an individual who remembers nothing, is condemned to

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commit the same mistakes over and over again. If there is no way to access experiences once made,

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only the particular moment remains. From the point of view of survival, a highly explosive situation.

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From the psychological point of view, man is under high stress and is now extremely susceptible to

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whispers of all kinds. If someone else were to promise man protection from the unknown at this point,

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there is a high probability that he will take them up on this offer, even if it costs him a high price.

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This is also the answer to the question of why people are more likely to choose safety and sacrifice

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their freedom for it. Freedom is less important than survival in this context. A philosophical approach

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may lead us to a different conclusion, but on a psychological level, survival has a higher value than freedom.

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There is always the possibility of regaining one's freedom, but a person's possibilities of survival end

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the moment his life comes to an end. The penalty of going outside the cultural thought pattern is very real.

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In ancient times, expulsion from the protective group meant certain death. But even today, the discrimination that

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accompanies it is hard to bear for those affected and quite a few break. It is a harsh punishment.

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The harshest there is. It is even harsher than death because the suffering is prolonged once again.

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Thus, in the Roman Empire, an interdict, Latin interdictum, was considered a punishment to enforce or forbid an action.

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There were whole treatises on various forms of threat through exclusion.

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Thus, exclusion from the community as a threatening element and means of exerting coercion on people

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has long been used by rulers and is an inherent element of the construct of the state.

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Also, the manipulated people have always been happy to participate in the exclusions.

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Rulers have their henchmen who, along with compliant aides, press the people to form a mass or majority

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behind which the individual is supposed to lose its value.

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The truth, however, is that the rights of the people are not limited either by the generality or by a supposed majority.

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A group cannot have more rights than an individual.

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From where should it also have obtained this right?

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A person cannot acquire new rights by joining a group, nor can he lose rights he already possesses.

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As Ayn Rand said,

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The principle of individual rights is the only moral basis of all groups and organizations.

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Any group that does not recognize this principle is not an organization, but a gang of criminals.

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The statement, the common good comes before self-interest, and the implication that the rights of an individual would weigh less

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than the rights of the general public is simply a lie.

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The fact that you have been told this lie over and over again does not make a lie a truth.

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Ban on thinking.

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Ban on thinking.

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So it is important to be aware of your past.

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If we do not have access to the knowledge of the community, we are prisoners of time and condemned to

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relive events over and over again without the opportunity to process and store the experiences that come with them.

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We prevent not only ourselves from continuing our development,

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but also the people with whom we have contact as well as the group of which we are a part.

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It is an almost closed system, because not only is access to knowledge closed to us,

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but it also makes it impossible for us to process experiences.

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Neither can we pass on our experiences to our children or people in our group,

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nor can we feed our experiences into the group consciousness.

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Each individual, but also the whole group, remains so much longer than necessary in a lower level of development.

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However, when unfettered access to experienced knowledge is available,

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we learn quickly and develop effective ways of dealing with situations.

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Jeremy Locke, author of the book The End of Evil, puts it in the following words.

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The crucial key to understanding our world is to understand the nature of evil.

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Evil attacks the value of human beings in denying them the opportunity to make their own choices,

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in denying them the opportunity to grow through learning and understanding.

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But then the recent事情 has been throughout the reading.

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Agete wa versuk

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Zombies

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mater

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Evil

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父