Transcript:Farzam Arbab/Vision of teaching

Transcript of: Vision of teaching by Farzam Arbab

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[0:00] This was an unexpected trip for me. Things worked out and I feel so honored that I have the opportunity to be with such a wonderful group of people, all of whom in one way or another are concerned with teaching. And concerned with bringing large numbers of people in Canada into the Faith. The purpose of this meeting is really to consult, more than to give long conferences, however what I should try to do is to talk a little bit about some of the experiences that I know of, especially in Columbia, but it is very similar in certain other parts of South America. More than anything else, to set up the context within which we could then consult about the teaching work in Canada. And as I describe a little bit these experiences we could identify some areas, some concepts and some ideas that maybe we would like to consult about later. I think all of us have been during the past decades thinking about and working with the concept of entry by troops, or mass conversion. We have had around the world many experiences, very good experiences and sometimes some very not so good experiences. But the important thing is that we have learned a great deal and through the sacrifice, through the hard work of hundreds and thousands of Bahá’ís we have established the faith of Bahá’u’lláh in the world. The faith is really established in the world, where ever we go, every nation there is an administrative structure and there is a large or a small group of Bahá’ís working, teaching and trying to construct the world order of Bahá’u’lláh.

[2:55] The question that has been in the minds of everyone basically, is the question of expansion and consolidation, which has been the challenge that we have been facing, in everywhere, and so sometimes the problems of consolidation has stopped expansion in many places, we have begun to bring in large numbers of people into the faith, and then we have not been able to continue for many reasons, but usually because we have not been able to consolidate them, or at least not been able to do what we thought was consolidation. Sometimes the friends have actually got a little scared in certain places of the large numbers who have come in and didn't know how to how to handle that, but there have been all sorts of different experiences, but we've been working, the Bahá’í community has been working all over the globe, trying to find ways and methods to do a type of an expansion of the faith, expansion consolidation together, that somehow won't stop. That will actually, there will be a process of growth which will continue and we will get to the kind of mass conversion or entry by troops that we have all been dreaming about for many, many years, and it is a desire of off all of our hearts.

[4:54] So let me just try to explain then the efforts of one group of Bahá’ís in Colombia, in the past decade trying to meet this challenge. And it is very important to recognize that describing the experiences of other people does not mean that one is suggesting that then everybody should follow exactly what they did, that is not the purpose of of bringing experiences and talking about them. The purpose is to know of other visions, of other possibilities, of things other people have found. Because finally, the real detailed plans, the methods, the ways of bringing about entry of troops in Canada will have to be done by you, by the Canadian believers, and it will have to be done through an attitude of, somewhat of an experimentation, in which you enter a process you learn what works, what doesn't work, you don't give up and you continue at it until the methods are found and until people, more and more people, are experienced and begin to develop the kind of intuition, feeling, knowledge that will then push forward the whole process.

[6:30] When in many places mass conversion began, or what we are calling mass conversion, which is basically the possibility of going to a people someplace; in the villages, usually not in a whole country, but in a region of a country, usually you would find in some region of a country of small towns, and villages later, we found that the same thing could happen in some of the neighborhoods in very big cities, you would find people who were extremely receptive to the faith. What did that mean? Basically, it means that first of all these people are very easy to get to. One could walk in the streets of a village, their all there, and one could easily go and talk to them. So didn't have to spend ninety percent of his energy trying to figure out how do you get to them? How do you get their attention? That part was sort of worked out by the situation. There were people who didn't close the doors at you. They were happy to see you and they were happy to hear you. In fact, if you went to talk to some people and then you went by didn't talk to others, they would be very hurt. They would feel that somehow you were ignoring them. And of course the whole population of the world is full of groups like that. And I think that is not just the question of South America or Africa, North America also has populations like that. Then the excitement of that teaching was really too much for for a lot of the people who got involved it.

[8:40] My own experience doesn't go as far back as those who really started these processes, I went there about twelve years ago when people knew how to do this. And I was taken by an auxiliary board member who I remember very well, came to me and he looked at me and says well, he is a doctor with a degree from the United States, he must be one of those people who will not accept any of these things. And he was very apprehensive and said: you know what we do here? [Audience laughter]. What do you do? He said we go to the people and we tell them that Bahá’u’lláh has come and we explain to them that he is the Manifestation of God for today, that he has brought a new message, we talk something about the teachings and so on and they accept, we ask them if they want to become Bahá’ís and they said yes, and then he turns around, do you accept that? [Audience laughter] I started thinking [laughter] I could have never imagined that somehow I had heard about mass conversion but I've never been so close, it was really there in front of me, and I thought about it. Then I remembered the story of Mullá Husayn going through the city's, especially Isfahan, right after he had received the message from the Báb. And I tried to think well what could he have said for example to some of the people, like siever of the wheat and so on. Later they went to Tabarsi and gave their lives, what could he have said? He certainly couldn't have had a lot of books he couldn't have told them to study this and that. More or less this is what he must have told them: that the promised one has come and these are some of his teachings and they must have said yes. So all right I said if it was done then, then it must be possible here also. Then I was taken by him to some places and I began to learn how you really did this, and I think later we will talk a little about that. But the point is that this excitement that it was possible for any one of us to give the message of Bahá’u’lláh to some people, and not after years of studying but very soon, they would actually accept the message was an emotion that for most of us it was really a great emotion, it was an amazing thing. And of course one is brought up to have doubts about everything, so are they really Bahá’ís? And so one would go back later and and ask them, you know, some questions did they really accept?

[12:02] The first ideas though of mass conversion were that if we gave them the message of Bahá’u’lláh, and they knew the word Bahá’u’lláh, and they maybe learned some prayers, that somehow the power of the faith by itself would help them to to progress, and become very active Bahá’ís, very deep Bahá’ís, according to their own level of understanding. That was a sincere thought, everyone felt that would really happen. Now it turned out that only happened with very, very few people, from among those who accepted the faith very quickly. Now that is a fact, that is a reality. There is nothing wrong with having had so much faith before that one felt that just the power of the word would, without doing much more later, would deepen them. But it turned out that that is not really the case, for the majority of the people. There were individuals, very special individuals somehow mysteriously prepared, who really didn't need anything. There was one man who now is a pioneer in Nicaragua from Columbia. I remember very well we taught him, he listened, then he went to his room, he had a little statue of Christ, he took it to the market place, sold it, you know that's it, Bahá’u’lláh has come, none of the past... He sat down, began to study the faith, he was not very educated, in two years was a member of national assembly, in three years he went pioneering to another country. But these were exceptions, among hundreds and thousands of people who were accepting. So one could not establish a whole pattern of saying therefore because those cases happened, we don't have to consolidate, let's just teach. We would have to think in terms of the whole process of expansion and consolidation that would work with large numbers of people, not just exceptions.

[14:46] So the whole challenge then became to discover ways that we could deepen these many, many new Bahá’ís. Some of the ideas that come out and some of the, probably misconceptions that one has, which disappeared throughout the time as experiences gathered, and then better results become apparent. Some of them are like this, the first concepts of mass deepening somehow have this idea that you have to deepen everybody to the same level. Does not accept the possibility that mass deepening is not a mold that everybody has to fall in to, within the same period of time. And that is where many people who get involved in that kind of teaching become frustrated because they expect certain results from everybody. And usually the standard, the normal, is the teacher himself, the pioneer or the person who has taught. He begins to think when I became a Bahá’í I just did this and that, I went to so many things. So there is this tendency to compare one's own background, one's own way of becoming a Bahá’í, with hundreds of other people who in general are not like one at all. Culturally, different backgrounds, and they are coming into the faith through different channels. They are accepting the faith in different ways at the beginning. So that was one of the barriers that we slowly had to get over.

[17:24] To understand that deepening then would mean that at any given time, different Bahá’í friends would be a different levels of deepening. That was a very important concept. The other important concept that arose, was that our deepenings, we used to have institutes bring the friends together, were meetings of instruction. In other words they were meetings in which we gave information and we tried to draw a picture of how everything should be. Someone would stand up and give a talk on how a local assembly functions. That is an ideal thing. It does this, it should do this, it should do that. That's wonderful, and people would listen and they enjoyed it, they would think that's wonderful. And then they would go, and then we would expect, why doesn't anything happen? Well we told them how local assembly should be, why don't they get together and do it? Or we would explain how a Bahá’í teacher should be. He should be this, and he should do that and he should have this qualities and that qualities, and they would all say, wonderful. And they would listen, and they would probably think that's the goal, that's a wonderful thing. But you wouldn't get people to all of a sudden after an institute your had with, you know, fifty people, you wouldn't find that they have all gone out and taught the faith and brought many new people in, they would just go back home and be Bahá’ís the were before.

[19:19] So we began to think in terms of a spiritual path of growth. Which in a certain sense, we soon discovered, is not different for anybody. Everybody has to walk this path, a path that lets say takes us closer and closer to Bahá’u’lláh. It is a path of a spiritualization, it is a path of gaining true understanding. Now this path, we all have to walk and one of the most important aspects of this path is service. We can't walk this path intellectually, we can't walk this path by sitting and saying I'm deepening myself. We can deepen ourselves by reading everything, or in a small group forever and ever. Well we will be walking this path I suppose but not really as far as we can go. This path of spiritual growth has an element of deepening, of understanding, but it is a deepening and understanding that comes in action, in service to others.

[20:48] So everyone has to walk this. Now, the point is that if we as Bahá’ís who are somewhere along this path, you know somehow this starts here, and we're going that way, and it is not a question of judgment who is ahead of whom but I'm talking about basic conditions of understanding and capabilities and so on. So if somebody standing here at some moment with certain capacities, he can teach the faith, he dedicates some his time to it and so on, and then this other believers have just coming in and he tries to describe to them and says, you should do this and this and that, that I do, and they're sitting there and looking at him, and they don't know how to walk from here to there, that is a very difficult task. So no wonder that only the very exceptional among these people will jump and become also the teachers and so the majority of them just cannot do this as fast as one would want.

[22:13] So somehow we would have to come up, think of a different conception of mass teaching and consolidation. Which allowed for people to move along this path at different speeds, at different velocities. And a nurturing process, which would help people along until they can stand on their own two feet. Now that nurturing process is a reality, is a spiritually reality that is necessary for everyone. So what happened is that we start looking at ourselves, is it all right? How come I know the things I do? Why do I do things? And in one of the meetings we started trying to count the number of hours of Bahá’í attention we have received in our life. And as we started looking it turned out to be not in five or ten or fifty hours, it was in the thousands, when we calculated the the number of, you know, loving contacts we have had with other Bahá’ís who had tried to help us before we had declared, or after the conferences the contacts, it was in the thousands. And somehow, everybody was expecting people who were coming in through mass conversion, because they're accepting quickly after ten hours or twenty hours of contact, why aren't they spiritual giants? Therefore mass conversion is no good, what is this? They're not Bahá’ís. So this was what was really happening. We were totally, we were expecting miracles from people who just hadn't received as much, to be able to give as much as we expected. When we did that, we actually, we sort of began to feel a little ashamed of ourselves because we figured my goodness, they are really amazing people. With the amount of attention they have got, you go back to them, you're a Bahá’í? Yes. And all he knows is I have accepted Bahá’u’lláh, he doesn't know much, well nobody has taught him much more. But something has happened to this person who keeps that way with a little amount of attention that has got from us.

[25:12] So this nurturing process becomes one of the most essential elements of mass conversion. Now in a nurturing process, it is very difficult for one person to nurture a thousand. You just cannot do that. But then you really don't have to do that. What you have to do is to set up the dynamics of this group of people where one person is nurturing maybe eight or ten people around him. They are giving something to others and others, so a vision of mass conversion begins to emerge, which is the movement of a population towards Bahá’u’lláh. If any member of this population is moving, is progressing towards Bahá’u’lláh, no matter how slowly, we should accept that consolidation is occurring. The problem is, if nobody is moving. Because we know that things have to move according to ‘Abdu’l-Bahá, so either they move forward or backward, they can't stay. But it is not a question of why isn't everybody here. Here we have got a thousand new Bahá’ís, so why aren't they all here? It is perfectly fine to accept that we have a thousand new Bahá’ís, who nine hundred of them have just made this step and maybe they get, somebody else will visit them, and not as often as everybody wants to, every three months. And teaches them another concept about faith, so they progress a little bit towards Bahá’u’lláh, in their understanding and their spiritualization. But that the other hundred are moving faster, and that from that hundred there are ten who are maybe progressing much more, or studying much more. So you get a whole spread of this population along the path of spiritual progress, which is the natural thing. I mean, if this is the kind of thing that naturally will have to occur, there is no way for us to force it to be different. And our frustrations come when we try to manage things that are not manageable. We try to put things in molds that were not meant to be put in those molds. There are natural laws of growth, and one of the laws of growth is the diversity of the of the speed of growth in different people, in different communities. And so our organization, our conception, of mass teaching and mass consolidation would have to be according to this concert of the whole population progressing towards Bahá’u’lláh.

[28:50] Now the other concepts that had to be looked at was the concept of community. What do we mean? What is the nature of Bahá’í community? We found out that often our conception of a Bahá’í community in itself was something that couldn't grow. That growth, the way we thought about what a Bahá’í community was, our own, was one in which when it got to be about twenty or thirty people, it just sort of closed itself. And it became an impediment to growth, because what did we feel? The feeling was that community is something that takes care of its members. You begin to think of the affairs of the twenty or thirty, our own children. Not the children of the hundred thousand people we were concerned about, not all those children, but our own children, the six, seven children. So the concept, for example, children classes, Bahá’í education was for us, for our children. Rather than saying in this hundred thousand people that we want to move towards Bahá’u’lláh there are twenty thousand children, let's go and teach them, and teach our own children in that process too. You see, the concept of community was us, try to to manage our own affairs. Just to give you an example. The concept of unity was a concept of doing everything together, was a concept of togetherness, physically. Rather than a concept that hundreds of people were involved in the conquest of a region. And that in groups, in small groups, large groups or whatever were working towards this goal.

[31:21] So if we didn't do everything together, people would feel, some of us would feel a little uncomfortable. There's no unity this community. So with that conception of unity, we restricted growth because you can't be together with two thousand people. You can be together with twenty, thirty, fifty maybe and that's it, then you stop. So somehow we had to change our conception of what a community at this stage of Bahá’í development, what was really the purpose of a community? What was it a community of? Was it a community of soldiers for Bahá’u’lláh? Or was it a community like any other community, of people who have, for mutual interest, got together to be happy together? We should be happy together and the unity brings us powers and so on, I'm not, obviously I'm not denying all that, but the question is, what is the purpose of all this? What are your community of? And if we think about it, it is at least for us was clear that we wanted to be a community of soldiers for Bahá’u’lláh, and that was the basis of our unity. That conquest, that desire to conquer for Bahá’u’lláh, that was the reason of our being there and that is what really united us. And that we had been to instead of turning on ourselves, we opened up to others. When a group of people get together, a small group of people get together, very quickly they begin to feel comfortable with each other and their procedures, not the essence of faith, but they begin to feel comfortable with certain procedures, which often other people from a little different culture, little different class, little different education and so on, won't do those things that way. And those people will feel uncomfortable with those procedures. So the community becomes a community of procedures. Rather than a community of soldiers for the conquest of one regions where one lives and a population where one lives. So these are just examples I would like to share with you to see that there are certain concepts and conceptions that we do have to think about and change in order to allow for the kind of growth that we are talking about.

[34:47] Now the other set of changes that had to occur, and still continue to have to occur because we have only, in many of these countries, we are only scratching the surface really of entry by troops, and we are having trouble. We get to a point, maybe the point isn't anymore twenty but when we get to have fifty thousand Bahá’ís in the country we don't know how to go to the next stage. We have to go back and consider everything again. Because surely, the organizational growth is not the same when we grow from one to nine, and grow from nine to a thousand. We grow from a thousand to fifty thousand and then beyond. Each one has its own dynamic, and we should accept that. We cannot continue with the organization of growth and teaching which was appropriate from going one to nine and expect it to take us from nine to a thousand. We have to think of a different organization, different way of looking at it. Now, clearly everything that happens in the faith is a result. . . everything that finally manifests itself physically in the material world, in terms of numbers of new Bahá’ís and everything, is a result of a spiritual processes. We know that all of us. Things first happen in the spiritual world, then they have their fruits that we see, that manifest themselves in the physical world. So the teachers would have to really go through a great deal of thinking about the meaning of many of the spiritual qualities that they have always had, and begin to think that if we're going from this type of growth to this type of growth, then every quality I have will take a new meaning. Love, which was fine, as much as I had it in this kind of growth, now will have to take a new dimension. I will have to make a jump from one level of love to another level of the understanding of the meaning of love. Which now comes into the kind of love can tolerate total diversity, love that can love ignorance even, not be taken back by ignorance. It can accept people who are not as upright and wonderful as one in his immediate surroundings. So love begins to take the totally different dimension if we go from one of these stages to another.

[38:06] Surely faith, the meaning of faith changes. Faith becomes something much more, because the Bahá’ís are probably the only people in the world whose definition of what is, is different from the rest of the world. For us, what will be is. That's our difference. We look at potentials and say, we look at the Bahá’í community, as small as it is, and say the world order of Bahá’u’lláh is established. As far as we're concerned it is established, it just will take some years to see it, but it is established. Bahá’ís have this quality. In other words, we are those people who look at the seed and we say it is a tree, we don't say it is a seed. Now that meaning of faith which doesn't really come in to play as much when we are in a small community, has to change, because it becomes now tested. Because we will have to look at a person who has just accepted Bahá’u’lláh very mysteriously in a way that none of us would have, has said yes. We have explained to him who Bahá’u’lláh is, we haven't cheated him. We haven't told him this is a wonderful united family, when you become to be a member of it, no. We have explained to him the covenant, we have explained to him the message of Bahá’u’lláh, the station of Bahá’u’lláh and we have asked him do you accept Bahá’u’lláh as the manifestation of God for today? And would like to follow his teachings and try to be a follower of His and progress towards...? And he says yes I accept Him. Now we have to see in him what he will be if he is given the attention, the deepening, the same way that we saw in the seed a tree, condition to the fact that the seed will get water, sunshine and the nutrients it needs. There's nothing different about it. But we have to begin to develop that faith. Our faith now has to take a dimension in times of difficulty when progress of the soul seems very slow, we don't give up. That crisis doesn't bring us down. We have faith in the power of the creative word and we have faith in the potential of every human being to become the most wonderful Bahá’í. How long it takes? How do we know? Why do we care?

[41:34] If our position is not one of thinking of one by one of the people, but we are trying to see how a whole population, thousands of people, is progressing towards Bahá’u’lláh at any rate that each one of them can do. And surely detachment will have to take another dimension. For this is too big for any one of us to become its owner, this process. We can't contain it. So if we try to contain it, if we try to control it, if you want to manage it just won't work. So detachment won't be just detaching ourselves a little bit from some, [Inaudible] delights or whatever it is we detach ourselves from, a little thing here a little time here. But we really have to sit down and think of detachment in the whole sense of the world, even detachment from the very process in which we have put all our love and all our heart. And just work entirely for the love of Bahá’u’lláh. That's the ideal, I'm not saying it's easy or we just make that or we have, but trying to show that there are distances there are new meanings, there are new dimensions to the spiritual qualities of the teacher that has to occur for us to make this new jump if you wish, towards a different type of growth.

[43:41] Then, the organization of teaching will have to change. For example what happened in Colombia was that we had, in one region of Columbia, there was, lets say there were eight or ten of us, just ten of us to get round numbers. And we began to teach and it went very fast, and before we know we had five six thousand Bahá’ís. This is about ten years ago. Now as we became aware of this whole concept of having different people moving at different speeds and so on. And we did get some people we got thirty, forty, fifty people who could become teachers. But the problem was that the ten of us when we sat together to think about all these five thousand and think about those forty, fifty it was impossible. We would get so frustrated that we couldn't, it was a regional committee, regional teaching committee, we couldn't think of more than two or three. So we closed on ourselves again. The group of teachers became the same ones, we could get up more or less twenty. So every time we have to think about all the things that have to be done, fifty villages that have to be visited, we never had anybody more. It was him or that person and so on, because that was human physical constraints. We could know a lot of people but we couldn't go meet them, we couldn't really nurture them we couldn't know where they are today or this weekend or get to them. So even when teachers began to arise from among this population who was becoming Bahá’í, we ended up with a restriction in the organizational level for just one regional committee could manage. Therefore the number of teachers was not growing. So all of a sudden we found ourselves in a situation when there were some ten people in this path of understanding of service who had really made a lot of progress, and then there was a large gap. Not because there weren't people who were capable, but way couldn't organize them.

[46:21] Then came the idea of creating permanent teams of expansion, consolidation. What we did, we said all right let's get together, you know, more or less the twenty people who were teachers. Let us divide into ten teams. Still under the regional committee and the teams have two strong people in them. We said alright. Each team now takes this population again, divides it into small zones, small groups of villages, each let's say of ten thousand inhabitants. Not all Bahá’ís but let's say something like that. And now these two may begin to look at the same process, but for this smaller group, this smaller population. Still large enough to allow statistics. So now these two people will sit and say, here is ten thousand people. We are really part of them, even if they don't live there it doesn't matter, but spiritually we say we're part of them, and now we want this whole population will progress towards Bahá’u’lláh. And then see if we could divide the goals of the region among the teams. So what the team would do. The teams began to establish for themselves goals of growth. They took the goals of the universe on justice for Columbia and they looked at it, so what do we have to do in this population to allow what we want to do? The first goals of the teams were spiritual goals of growth. It wasn't, you know, let's get so many Bahá’ís. The first goals were we would like to grow in devotion, we would like to grow in understanding, different things for different teams that they felt. We want to grow in such a spiritual qualities we would like to grow in love. So those were written down those were the first goals.

[48:51] Then the second set of growth goals were goals in the growth of the team itself. They said for example in next six months rather than being two, we would like to be six. Six people who are involved in these goals, who teach who deepen with us. And then goals of growth, we would like to bring in from this ten thousand people, let's say five hundred people into the faith. We would like to with at least a hundred of them we would like to study such things, and then see if they can go back and teach the others. And from those we would like to work with twenty of them in very intense institutes to teach them more and from those ten we would get from them the other four, so that our team actually grows. Now here's a different scheme of growth, the scheme of organization which allows for growth. And if a team gets to be ten or twenty, the members, and they have done all they're saying they can divide and become two teams. And just like an organic cell we can grow. Now this kind of organization doesn't seem to have the limitations that we have before. It surely will have its limitations when we get from this stage of growth we are at, which is at the level of, say, a hundred thousand Bahá’ís in the whole country or in this region is about twenty thousand. When we get to double or triple that, we will have to come back and think again as how we will organize ourselves. So the organization of teaching be it team's or not, we can talk about these things afterwards, as far as Canada is concerned. But these are the things that have to happen.

[51:03] And then just one final comment is the message, the content of the message that is given often has to change. One of the things that we have to be careful is that we don't reduce the message of Bahá’u’lláh to just this simple set of things. For example, you know God is one, man is one, Bahá’u’lláh is the manifestation of God for today, and once you become a Bahá’í then you elect the local assembly. In some places, if you look at it, this message is repeated and repeated and repeated to the people. But that is basically what is said, all the other teachings, the depth of the spiritual teachings, of the understanding about life, death, everything that we have in the faith is never taught. So the message, I'm not talking about here really, I'm talking about our own areas, this was as we were analyzing how the tendency was to just bring it down to something that we repeated. So the content of the message has to become much more spiritual, and I think it will have to be done in North America also, in a different sense.

[52:59] I don't know Canada very well but I remember for example, some communities were, as I think back, it seems to me that a lot of the message we gave was what the Bahá’í Faith is not. The Bahá’í Faith has no clergy, the Bahá’í Faith doesn't solicit money. All these things, but really the depth of what the Bahá’í Faith is and the challenge of true spiritual change and the constant use of the creative word has to be, is indispensable in the context of mass conversion. Because if we really think about it, what is it that we have got? What is it that we are doing? What is the thing that we use to bring about change? Our principles? Just that? Obviously our principles, but just that? Just an intellectual description of what the faith is? Just a showing of what an ideal would look like? Or is it really that the weapon in a certain sense, the only weapon that these soldiers for Bahá’u’lláh have is His word. Not just only His message, as explained by us. But His own words the creative word in all its depth. The only differences among people from the most educated to the least educated is that somebody is capable of reading, and absorbing, understand partially a few pages. And to somebody else you have to take its sentence by sentence or paragraph by paragraph. But there cannot be any difference in the content of the message, because it is the power of the creative word that brings change about. Not just with a description, the description of the history, the principles, the ideas and so on all help, those are all knowledge that we're giving to people, so they understand what the Bahá’í Faith is. But the thing that has power to change hearts is the creative word.

[56:32] So we have to use it, and as we use it and we begin to see amazing forces of the creative word, especially on people who are not very educated, intellectually developed if you wish to call it that. So that kind of change also had to come about, and it has to come about more and more and more. I think this is a long process in all these countries and my suggestion, I guess, is that we consult a little bit about the same kind of changes and the same kind of things that probably would have to happen in Canada. If you wish, and I know you do wish, to have entry by troops, and you will you, you can and you will. It seems to be the time, the national assembly has has decided it has to happen and and I'm sure many of you have decided that it has. . .[audio seems to end prematurely]