So I was just asking you about the, I guess it's called phases of one's life. Right, rights and passage. Right, it's a passage, okay. So in the African system, what other systems are there out there that you know of? Right, in the Europe, Al-Khan and most of the systems in Africa deal with a primary five. The rights when birth, when you come to birth. And the rights when you reach puberty, when you're being prepared for adulthood. The rights of adulthood once you is that's between the 20s and about 50. And then in some way that will deal with the five. And then the audition, which is between 60 and 75. And the last is the preparation for answers to ship. So those are the primary five. But in between you have secondaries. So when you're talking about the puberty, where you're being prepared for adulthood, there is that entry into the community of adulthood. But when you get 30, you're being prepared to take responsible senior positions as an adult. And when you're in your 50s, you're being prepared to take the junior elder role. And then when you reach eldership, you're taken on the responsibility of the community to be a counselor. To be a guide, to be the historian. All of these elements of the part of what's going to function has to be. You have the conflict resolution, persons, in the community. And of course that last one is always prepared to be an ancestor. And that's a process where you go through a lot of rituals, where you begin to listen to the elders in the community. And what message is you're supposed to take home to the ancestors, about the condition of their children, and let them know what our efforts are, but what our needs are, and to make a major request on who needs you to send back. What type of person needs to come back to hand the problems we are facing. Also, because you're here, you can give them the update information on who was needed. That's right. And all African systems have a, what do you call it, the word. When you go in your comp, reincarnation. And in all the systems, I know, I don't know all of them, but the york on who do so forth. You only reincarnate as a human. In the family, you initially came to earth and you don't come back as a luxury or bird and another family in a foreign place. You come back into family, you left. But you come back as a higher spirit, with another level of consciousness, depending on whether you truly develop. Now, in the Europe, for instance, they got a concept called, our womb. Our womb means to go and become. And you have eight times to be born as a human being. I'm sorry, seven times to be born as a human being. Into the family, you originally came in. And each of the seven coming and going, you have eight steps of ethical moral development. You must complete it to be an orition. Of course, most people never make it to an orition, but you become reverent and sisters who go and come with messages of development for your people, for your community, for your family. And in that cycle, when you don't complete it, you go back to the realm of the ancestors where everything is reorganized. So your destiny can be re-fashion, and you can come back again with another center of responsibility. So when you say you come back as an orition of a selected head, does that mean you were born? The difference you was born into is that if you reach the level of orition, you never come back again, you permanently exist. But now, there are a lot of people going there, so that the Orisha House get crowded. But now, there are a few people who make it to the level of the orition. Most become reverent and sisters, and they constantly go and come, helping to raise that family and that community to a higher ethical moral principle level. So that they become an effect of force as a unit in nature. But an orition is when you reach perfection. And when you reach perfection, you don't have to go through the cycle again. You become a part of the greater, what we call the veneration, and of course in nature itself, which is a feel to those who are going through the process. Well, that would make sense to me, because by definition, at least in my head, you should not be on this planet if you're perfect. It's a simple example of that. But everything is the struggle of the wars, but the struggle of the wars, and the effects of the self is a form of perfection. But if one is able to fulfill the task of becoming the perfected one, then you become an expression of an aspect of the divinity that has a permanent place in the guidance of the rest of the universe. You become a force of the nature. Okay, but I have to again, I'm going to stay with this. I'm going to become awfully crowded. So that means that you have to have to transition from my concept, or my concept of being a being to become this aeration, that you no longer become a being, you almost like absorb into this concept of aeration. Now, what's your, you know, as a veneration as a force of nature? Okay. Every force of nature have multiple aspects with no limit to the multiplicity. The wind has multiple aspects. You can't define the wind by one definition, you know, because the wind have all of these different types of manifestation, all forces of nature does. And so you simply add to that force and represent that element of the force. For instance, Shango, most people, talk about Shango being the king and he carries an ax and he's a warrior. But Shango represents the courage within any individual when he recognized the need to raise himself to higher spiritual being. The courage that it takes to not only realize that, but to make that step, that leap. That's Shango. The war that Shango is fighting is against the negative qualities and attributes within the human character that blocks his from seeing the possibility and be positive, developmental path, ethically and more. So if you can count to that, you are a king and you are a warrior. But once you do that, you must marry Oya. Oya is the wind. She is the feminine. What is the wind? Once you realize the need for change, the need for change must marry change. The wind has changed in process. So the metaphor of an Oya and Shango is a metaphor about force of nature and force of nature both within the human anatomy and without the human anatomy that has a relationship to one another. And then Oya has to marry Obu. Obu is the god of iron, the god of steel, the god of war. But what does that represent? Iron comes about when you take a rock, what they call the ore, put it in a fire, heat it to a certain temperature, cause transformation to produce this, and call steel, which has this multiple utility. So the desire, the desire and the recognition to change, marries change and then change becomes polyandry and marries transformation that comes as a result of change. There are all forces in nature, but remember the human anatomy is a replication of the greater nature. So the force exists, but the force must be cultivated. It doesn't just manifest, you must cultivate the force. Well, if we're going to talk about that cultivation of the force, then that means that the, let's say that these people on the planet today, whatever strike they are, they're in serious trouble because we would do... We keep on being disrupted from those missions, from those rights of passage. Everybody that you see simply represents possibility. But if possibility don't realize, they just recycle to again represent possibility that might be realized. But if we constantly recycle this morass that we're in, then by definition it remains a morass. The one thing you've got to remember and the African systems, even though we are overlaid by a lot of European, what they call paradise, the date. There is no good, no bad, there's no right, no wrong. There's only what's appropriate. And the appropriation is about harmony and balance. You can't possibly have harmony, but not having what we call bad and what we call good, both being at its optimal. The problem we have, you know, we can't tell the difference between the two and we think one is supposed to outweigh the other. No, it's the equilibrium you're struggling for. You can't even define your good without the presence of what you define as being bad. It's like an ancient Keman. They talk about Seth and the talk about his brother, Haru. People over here in the West ain't sad as evil and Haru is good. If you study Keman, Seth is just the other possibility. One possibility defines the other possibility. And so if you ever see a statue of Ramsey, you'll see Haru, representative of all the positive aspects of Assam, standing on one side of Ramsey's, at least the level of Ramsey's the greatest of great. And on the other side is Seth. So Ramsey's cannot be a balanced king and a feral without having an equal amount of Seth and an equal amount of Haru. That's what creates Mark. Otherwise, whenever way we think he's leaning, he's out of balance. And he cannot create harmony. We can only replicate conflict.