The Geopolitical Consequence: Why Sunni Arabia Is Aligned with the West

By Scott Shields

California Gubernatorial Candidate

Author: "Is Peace Attainable" (Available at Amazon)

While asking myself "is Peace Attainable", I remember my history professor telling me the next World War will be a Spiritual war. I also remember stating back to him "haven't they all been."

Are Religions Conscription's? Tracing the Drift from Heart to Dogma in Christianity, Islam, Judaism, Hinduism, Marxism, and the Geopolitics of the Soul

I was reminded that Jesus spoke of deeds of heart and mind—so why do so many Christians believe it's not deeds that get you to heaven? When did religious leaders take out the heart and mind of deeds and call it "good deeds"?

That question led me down a path I didn't expect. I found myself tracing a pattern across eight major spiritual traditions (Christianity, Zoroastrianism, Buddhism, Islam, Hinduism, Judaism, Falun Dafa), and what I discovered changed how I think about faith, practice, and what it means to be human. But as I dug deeper, I realized I had missed a final player in this drama—one that claims to have no religion, yet functions with all the rigidity of the most dogmatic sect.

The question I keep returning to is this: Are religions conscription's? Do they draft us into a system of external compliance that strips away the very heart and mind that gave birth to them?

My answer is yes. But not all religions conscript in the same way. Four systems stand out as having moved furthest from their origins of inner truth: Christianity, which at times allowed the doctrine of "faith alone" to be misinterpreted as a license for spiritual passivity; Islam, which drifted from the integrated heart-mind of the Avesta; Judaism, which allowed the intricate details of Halakha to overshadow the prophetic call for justice; Hinduism, which allowed the rigid structures of caste and ritual to obscure the Atman; and Atheist Marxism, which conscripted the human spirit by denying its very existence.

And if we are to understand the modern world, we must look at how these internal spiritual drifts manifest in the brutal geometry of geopolitics. Specifically, why the Sunni Arab world, once the cradle of Islamic civilization, has found itself transitioning back to Avesta first principles while aligning with the West and Israel against both the non-Avesta Shia theocracy of Iran, the rigid caste-bound structures of the East, and the Atheist Marxist theocracy of China.

The Geopolitical Consequence: Why Sunni Arabia Aligned with the West

This spiritual drift from the "heart" to the "outward form" has a terrifying geopolitical echo. It explains, in part, why the Sunni Arab world has aligned with the West and Israel against Iran and China.

It is not merely a calculation of oil or security, though those are the levers. It is a reflection of the institutional drift I identified in the theology.

The Sunni Shift to Realpolitik: The Sunni monarchies of the Gulf (Saudi Arabia, UAE, Bahrain) have increasingly prioritized state stability and economic survival over pan-Islamic solidarity or deep spiritual unity. This mirrors the shift from Humata (inner thought) to Hvarshta (external deed) in a secularized form.

• They have embraced the "outward" metrics of success: GDP, military hardware, infrastructure projects, and diplomatic recognition.

• They have found a partner in the West and Israel who shares this focus on external order and state security. The West offers technology and security guarantees; Israel offers intelligence and a shared enemy in Iran.

• The "heart" of the Ummah (the global Muslim community) is fractured. The Sunni leadership, having drifted toward a transactional, state-centric model of Islam, finds common ground with Western realpolitik. They are united by a fear of chaos and a desire for regime survival, not by a shared spiritual vision until they can transition the entire Muslim community back to Avesta, whose core aligns with Western spirituality.

The Shia Counter-Drift: Iran, conversely, represents a different kind of institutionalization. It is a theocracy that claims to be the guardian of the "true" inner spirit of Islam (Wilayat al-Faqih). However, in practice, it has become a rigid, expansionist state that exports its version of "correct belief."

• To the Sunni Arab states, Iran is not just a rival; it is an existential threat to their outward sovereignty.

• The Sunni alignment with the West is a defense mechanism against the Shia "conscript" of revolutionary ideology. They are choosing the West over the "revolutionary fire" of Iran.

The China Factor: Why align with the West against China? Here, the drift is even more stark.

• China represents the ultimate Atheist Marxist conscription I describe later. It is a system that seeks to destroy the spiritual innate being.

• While the Sunni Arab states have economic ties with China (the Belt and Road Initiative), they cannot fully align with Beijing because Beijing's ideology is fundamentally hostile to the very existence of the religious heart.

• However, the alignment with the West is also only a hedge. It sees the West having drifted towards Atheist Marxist leadership aligned with China.

• Furthermore, the Sunni states fear that China's model of "technocratic control" and "surveillance" could eventually turn on them, just as it has on the Uyghurs. They see the West as a necessary counterweight to the Atheist Marxist dragon, even as they critique Western hypocrisy for their allegiance to China.

The alignment is a tragic irony: The Sunni Arab world, having drifted from the heart of Islam into a system of state-centric, outward compliance, finds itself in bed with the West and Israel to fight against a Shia theocracy aligned with Atheist Marxist China. They are fighting a war of outward interests, while transitioning their lost inner unity that once defined them (Avesta).

The Christian Tension I Couldn't Ignore

To understand the roots of this drift, I had to go back to the beginning. The New Testament itself seems pulled in two directions. Paul's letters emphasize salvation by grace through faith, not works. Yet James says faith without works is dead. And Jesus? He kept talking about both belief and how people live.

I studied how different Christian traditions resolved this. Protestants, since the Reformation, say salvation is by faith alone (sola fide)—good works are the fruit, not the cause. Catholics say salvation involves cooperation with God's grace, with faith "working through love." Eastern Orthodoxy speaks of theosis—becoming partakers of divine nature, where both grace and human effort matter.

Here's what struck me: none of these traditions actually removed the heart's intention. Catholics require works done with charity. Protestants insist true faith transforms from within. Orthodox Christians center the heart's orientation toward God. So where did the disconnect come from?

I think I found the answer in the institutional drift. When religions become institutions, what can be measured, enforced, and standardized tends to crowd out what can only be cultivated inwardly. The Medieval indulgence system seemed to separate external acts from inner disposition, and some modern preaching focuses too much on "belief" without transformation. But defenders of each tradition would say they maintain the heart's importance—just differently.

The core tension remains: Grace vs. human effort, Faith vs. works, External obedience vs. internal transformation. Most serious theologians agree that empty ritual without heart change doesn't please God—but they disagree on how faith and works relate to salvation itself.

Zoroastrianism's: Thought Before Deed

Avesta stands as the counter-example to Islamic conscription.

Zoroastrianism's foundational ethic is Humata, Hukhta, Hvarshta—good thoughts, good words, good deeds. Notice the sequence: thought comes first. This isn't accidental. The Avesta presents an integrated moral cosmology where Asha (truth, cosmic order) is the orienting principle of all reality.

The heart and mind's alignment with Asha precedes and produces right speech and action. Deeds disconnected from inner truth are Druj (falsehood, deception)—even if they look virtuous outwardly. Salvation (the soul's crossing of the Chinvat Bridge) depends on this whole alignment, not merely on performing correct actions.

The Avesta doesn't have a "faith versus works" problem because it never separated them. Thought-word-deed is a single movement of the person toward Asha. You can't have Hvarshta without Humata. The deed without the right thought isn't good—it's hollow.

This is the standard by which I measure the others. When a system moves away from this, it becomes a conscription.

Islam: The Great Drift from the Avesta Heart

Islam emerged in a region where Zoroastrianism was the dominant imperial religion of Persia. Scholars have identified significant conceptual borrowings: cosmic dualism (Allah vs. Shayṭān mirroring Ahura Mazda vs. Angra Mainyu), eschatology (the Day of Judgment, the bridge of Ṣirāṭ mirroring the Chinvat Bridge), angels and demons, and ritual purity.

But here is where the conscription began. Islam retained the inner dimension formally through niyyah—intention of the heart. The famous hadith states: "Actions are judged by intentions, and every person will get the reward according to what they intended." The Qur'an emphasizes that Allah looks at hearts, not outward forms.

So structurally, Islam preserved something of the Avesta's awakening. But the weight distribution shifted dramatically. Mainstream Islamic practice developed fiqh—a vast jurisprudential apparatus governing outward behavior (ẓāhir).

• Exactly how to pray (down to finger positions).

• Exactly what constitutes permissible trade.

• Exactly which foot to enter a room with.

• Detailed rules on purity, dietary law, inheritance, and criminal penalties.

The bāṭin (inner, hidden dimension)—the equivalent of the Avesta's Humata—didn't disappear, but it became the province of Sufism, which emerged partly as a corrective. Sufis like al-Ghazali argued that fiqh without inner transformation was a shell without a kernel. The Sufi path (tariqa) was an attempt to recover what the Avesta had built in from the start: that the deed must flow from a transformed heart.

This produced Islam's version of the faith-works tension:

• Institutional Islam (Fiqh): Focuses on outward compliance. Deeds matter because they fulfill divine law. Heart/intention is necessary but secondary. Risk: Legalism without spirit.

• Sufism (Tariqa): Focuses on inner purification. Deeds matter because they express the heart's state. Heart/intention is primary and decisive. Risk: Spirit without structure.

The structural parallel is striking. Just as medieval Christianity developed systems of merit, Islam developed a system of legal compliance. The Avesta made the inner orientation structural—you literally cannot have good deeds without good thoughts as a matter of definition. Islam kept niyyah as a condition for valid deeds, but the vast apparatus of sharia made the deeds themselves the primary arena of religious life, with intention becoming something you declare before prayer rather than a continuous orientation of the soul toward Asha.

In this sense, Islam moved away from the Avesta's heart and mind. It conscripted the believer into a system where the outward compliance became the primary metric of faith, pushing the inner dimension to the margins.

Judaism: The Drift of Halakha and Legalism

Judaism, the root of the Abrahamic tradition, presents a profound case of this drift. Its original core, as taught by the Prophets, is deeply rooted in Mishpat (justice), Chesed (loving-kindness), and Tzedakah (righteousness) flowing from a contrite heart. The prophet Micah asked, "What does the Lord require of you? To act justly, to love mercy, and to walk humbly with your God."

However, over centuries, this prophetic vision was often obscured by the intricate development of Halakha (Jewish law) and the rise of the Pharisaic/Rabbinic tradition.

• The Legal Trap: While the Torah itself emphasizes love of God and neighbor, the oral law and subsequent commentaries (Talmud, Shulchan Aruch) developed thousands of detailed regulations governing every aspect of life. The focus shifted from the intent of the commandment to the technical precision of its execution.

• The Pharisaic Critique: Jesus himself, a Jew, fiercely criticized the religious leaders of his day for "straining out a gnat and swallowing a camel"—obsessing over minor ritual details (tithing mint and cumin) while neglecting the "weightier matters of the law: justice, mercy, and faithfulness."

• The Drift: Just as in Islam and Hinduism, the "heart" of the covenant was sometimes replaced by the "deed" of legal compliance. A person could be technically "righteous" by following every rule while lacking Chesed (loving-kindness) in their heart. The mystic traditions (Kabbalah, Hasidism) arose as a corrective, emphasizing Kavanah (intention) and the joy of serving God, attempting to restore the inner fire behind the outer law.

The institutional drift in Judaism created a system where ritual correctness and legal adherence often became the primary metrics of faith, sometimes overshadowing the prophetic call for social justice and inner humility.

Hinduism: The Drift of Caste and Ritual

Hinduism presents a parallel, yet distinct, case of institutional drift. Its original core, found in the Upanishads and the Bhagavad Gita, is deeply rooted in the inner realization of the Atman (the True Self) and its unity with Brahman (the Universal Reality). The Gita explicitly teaches Nishkama Karma: action performed without attachment to the results, driven by a heart aligned with duty and truth.

However, over millennia, this profound inner vision was obscured by the rigidification of the Caste System (Varna/Jati) and the explosion of ritualism (Karma Kanda).

• The Caste Trap: Originally a functional division based on Guna (qualities) and Karma (actions), it calcified into a hereditary hierarchy. The "heart" of the individual—their spiritual worth—was replaced by the "deed" of birth. A person could be born into a "high" caste and be considered spiritually pure regardless of their inner state, while a person of "low" birth was deemed impure regardless of their virtue.

• Ritualism: The focus shifted from the intention of the sacrifice to the mechanical precision of the priest. The Atman was forgotten in favor of external purity laws, dietary restrictions, and complex ceremonies that could be performed without a single thought of the Divine.

Just as Islam developed Fiqh and Christianity developed Indulgences, Hinduism developed a system where social status and ritual correctness became the primary metrics of faith. The Bhakti movement (devotional saints like Kabir and Mirabai) arose as a corrective, screaming that "God is in the heart, not in the temple," attempting to restore the Gita's original heart-centered vision. But the institutional drift remains a powerful force, conscripting millions into a system of social hierarchy that often contradicts the spiritual equality of the Atman.

Atheist Marxism: The Ultimate Conscription of the Spirit

Then I turned to the other side of the spectrum, and I found a conscription even more severe.

I had been treating "atheism" as a monolith—a simple lack of belief. But as I looked closer, I realized there are two distinct sects of atheism. (actually three, but for this article I combine Atheist Science and Humanist)

Atheism as Humanism: There is the atheism of the scientist, the epidemiologist, and the humanist. This is the path of the heart and mind. It is a stance of inquiry, grounded in evidence, truth, empathy, and the recognition that our moral compass comes from within us. It is fluid, questioning, and deeply personal. It is the secular equivalent of the Avesta's Humata.

Atheism as Marxist Dogma: Then there is the other path. The path of "State Atheism" or "Scientific Materialism" as a rigid ideology. This is not merely a lack of belief; it is a belief system in itself. It is a denomination of non-belief that has hardened into dogma.

In this framework, dialectical materialism becomes the scripture. The "scientific method" is no longer a tool for discovery but a litmus test for orthodoxy. Philosophy replaces epidemiology. The state becomes the high priest, and the "spirit" is declared a heresy.

This is the most aggressive form of conscription I have identified. Unlike the religious drift, which buries the heart under ritual, Atheist Marxism actively seeks to destroy the spiritual innate being.

• The Conflict: The core premise of the human condition is that we are a composite of body and spirit. Atheist Marxist materialism views the "spirit" as an illusion or a tool of oppression. Therefore, the state sees the spiritual seeker not just as a rival, but as an existential threat.

• The Goal: The goal is not just to regulate behavior, but to eradicate the "spiritual" element entirely. To force a purely materialist existence.

• The Result: Since 1999 and to this day, the Atheist Marxist Chinese Communist government has launched one of the most intense campaigns of religious persecution in modern history against Falun Gong, labeling them and subjecting millions to re-education, forced labor, and imprisonment alongside organ harvesting.

This is the ultimate irony: a system born of "science" and "reason" has become just as blind to the inner life as the most rigid fundamentalist sect. It has taken the "non-belief" and turned it into a belief so absolute that it persecutes those who dare to believe in something else. It moved away from the heart and mind of true atheism (inquiry and humanism) to a dogma that denies the very existence of the soul.

Falun Dafa: The Attempt to Restore the Root

In the midst of this drift, I look to understand the Falun Dafa (Falun Gong) spiritual energy practice, which explicitly positions itself within this lineage of restoring the "root." It synthesizes elements I identified across the traditions:

1. Truth (Zhen) ↔ Avesta's Humata / Christian integrity / Hindu Satya / Jewish Emet.

2. Compassion (Shan) ↔ Buddhism's Karuna / Christian love / Hindu Daya / Jewish Chesed.

3. Forbearance (Ren) ↔ Islamic Sabr / Christian forgiveness / Hindu Kshama / Jewish Anavah (humility).

The core claim is that these are not just moral rules but the fundamental nature of the universe itself. By aligning one's heart and mind with them, practitioners believe they are restoring their original spiritual nature, bypassing the "mechanical" drift of institutional dogma.

Falun Dafa attempts to integrate the four dimensions of the human condition that are often fragmented: ACES introduced to me by Dr. Yang:

• Anatomy

• Chemistry

• Energy

• Spirit

Institutional religions often focus heavily on the spirit (dogma) but lose the energy and chemistry (embodied practice). Secular materialism focuses on anatomy and chemistry but denies spirit and energy. Falun Dafa attempts to integrate all four.

The stakes are ontological. It is a battle over the very nature of reality: Is the human being merely a biological machine without a spirit (Atheist Marxist Materialism), or is the human being a spiritual entity with a moral core that aligns with the universe? The persecution of Falun Gong is a stark example of what happens when a state ideology that denies the spirit encounters a movement that insists on it.

The Parallel Structures: Avesta, Buddhism, Hinduism, Judaism, and Christianity

To understand the depth of the loss, I compared the Avesta with Buddhism, Hinduism, Judaism, and Christianity. All emerged in the Axial Age or shortly after, centering on an integrated ethical framework that begins internally.

Notice the identical architecture: thought/intention → speech → action. All systems make the inner dimension architecturally primary.

But there's a critical difference in why this matters:

Avesta: Alignment with Asha (cosmic truth/order) — a metaphysical reality outside the self.

Buddhism: Reduction of dukkha (suffering) through understanding karma — a causal law operating within the mind.

Hinduism: Realization of Atman (Self) as Brahman (Universal) — dissolving the illusion of separation (Maya) through selfless action.

Judaism: Covenantal relationship with God, where Mitzvot (commandments) are acts of love and justice, not just legal obligations.

Christianity: Union with Christ, where grace transforms the heart to produce fruit, not just legal compliance.

In Buddhism, cetana (intention/volition) is the heart of karma. The Buddha stated: "Intention, is karma. Having intended, one acts through body, speech, or mind." This is even more emphasized than the Avesta's model: not just that intention matters for the quality of deeds, but that intention is the deed at its root level. Mental intention alone generates karmic fruit, even without outward action.

In Hinduism, the Gita teaches that action performed with attachment binds the soul, while action performed with a detached heart liberates. The Atman is the silent witness, untouched by the ritual or the caste.

In Judaism, the Prophets screamed that God desires "mercy, not sacrifice." The heart's orientation (Kavanah) is the soul of the commandment. Without it, the ritual is empty.

In Christianity, Jesus taught that "out of the abundance of the heart the mouth speaks." The law is fulfilled not by external adherence, but by the internal transformation of love.

Buddhism, Hinduism, Judaism, and Christianity have no divine judge in the Abrahamic sense (though Judaism and Christianity have a Judge, the focus is on the relationship). Karma, Dharma, and the Covenant operate like gravity or a binding agreement—impersonal or relational, but indifferent to your self-image if the heart is wrong. This makes the inner dimension inescapable. You can't fool the universe or God by performing correct rituals. The quality of your intention is the only thing that matters.

Yet, even Buddhism, Hinduism, Judaism, and Christianity weren't immune to the institutional drift. The Vinaya (monastic code) became hundreds of rules. The Varna system became a rigid hierarchy. The Halakha became a labyrinth of technicalities. The Church developed Indulgences and dogmatic orthodoxy. Focus shifted to correct performance, birthright, legal precision, and doctrinal purity. Laypeople became "merit-makers," "law-keepers," or "believers" rather than heart-transformed seekers. The appearance of practice replaced the substance of transformation.

The Pattern I Couldn't Unsee

Across all eight traditions—the seven faiths (Zoroastrianism, Buddhism, Christianity, Islam, Hinduism, Judaism, Falun Dafa) and the one anti-faith (Atheist Marxism)—I found the same structural tension:

Charismatic Origin: Founder emphasizes inner transformation (Jesus, Zarathustra, Buddha, Muhammad, Krishna, Moses, Li Hongzhi) and the original spirit of inquiry (early Atheist scientists and humanists).

1. Institutional Consolidation: Community develops rules, rituals, enforcement mechanisms.

2. Mechanical Drift: Outward compliance becomes primary, inner dimension becomes secondary.

   • In Islam: The drift toward Fiqh and legalism.

   • In Judaism: The drift toward Halakha and Pharisaic legalism.

   • In Hinduism: The drift toward Caste rigidity and ritual purity over Atman realization.

   • In Christianity: The drift toward Indulgences and dogmatic orthodoxy.

3. Corrective Movements: Mystics, reformers, or alternative paths emerge to restore the integration (Sufism in Islam, the Bhakti movement in Hinduism, the Prophetic movement/Hasidism in Judaism, the Reformation/Mystics in Christianity, Falun Dafa as a modern synthesis).

Not one is immune to the gravitational pull of institutionalization. And now, I confirm that the "religion of non-belief" is not immune either. In fact, it is the most dangerous because it denies the very ground on which the heart stands.

The Eight Forces I Identified

I came to see eight forces that move away from the heart-centered approach:

1. Institutionalized Religion: When religions become institutions, they often prioritize orthodoxy and orthopraxy over orthopathy (correct feeling/heart). The root gets buried under layers of ritual, hierarchy, and legalism.

2. Dogmatic Atheism (Marxist-Leninist): The most dangerous force I encountered. It takes the absence of God and turns it into a totalizing worldview. It denies the spirit not just as a fact, but as a threat. It enforces a materialist existence where the heart's orientation is irrelevant unless it serves the state. It is the "faith" of the non-believer, rigid and unforgiving.

3. Secular Consumerism: Reduces the human condition to biological drives and economic utility. Treats spirit as a lifestyle accessory rather than a fundamental reality.

4. Technocratic Control: Surveillance and algorithmic governance seek to predict and control human behavior based on external data, ignoring the internal, unquantifiable realm of intention and spirit.

5. The "Faith" of Science Misused: When the scientific method is elevated from a tool of inquiry to a dogma that forbids questioning its own limits, it becomes a barrier to the heart. It says, "If you can't measure it, it's not real," effectively silencing the inner voice.

6. The Loss of the Humanist Heart: Even the true humanists, the ones who lead with their heart and mind, are often drowned out by the noise of the dogmatists on both sides.

7. The Caste/Ritual Trap (Specific to Hinduism): A unique institutional force where social hierarchy and ritual purity are mistaken for spiritual worth, obscuring the Atman (True Self) that is identical in all beings.

8. The Legalism Trap (Specific to Judaism & Christianity): A unique institutional force where the intricate details of Halakha or doctrinal precision are mistaken for righteousness, obscuring the prophetic call for Mishpat (justice), Chesed (loving-kindness), and Agape (love).

Where I Stand Now

The question I started with: Are religions conscription's?

My answer is YES. But the degree varies.

• Christianity conscripts when the doctrine of "faith alone" is twisted into a passive belief that ignores the fruit of the Spirit, or when dogma replaces the living relationship with God.

• Islam conscripts by moving away from the Avesta's heart and mind. It shifts the weight from the integrated triad of thought-word-deed to a system where the outward deed is the primary metric, and the heart becomes a secondary condition. It is a drift from the inner to the outer. This drift is visible in the Sunni Arab world's alignment with the West and Israel—a pragmatic, outward-focused alliance driven by state survival rather than spiritual unity, standing against the non-Avesta Iranian Shia Theocracy and the Atheist Marxist Chinese Theocracy.

• Judaism conscripts when the Halakha and legal minutiae replace the Prophetic call for justice and mercy. It allows a person to be "righteous" by following every rule while lacking Chesed, turning the covenant into a legal contract rather than a relationship of love.

• Hinduism conscripts when the Varna system and ritual mechanics replace the Gita's call to act with a detached heart. It allows a person to be "pure" by birth while lacking Ahimsa, turning the spiritual path into a social ladder rather than a journey of the soul.

• Atheist Marxism conscripts by moving away from the heart and mind of true atheism (humanism and inquiry). It does not just drift; it attacks. It seeks to destroy the spiritual innate being, declaring the soul a lie to be eradicated. It is a war on the inner dimension itself.

Every tradition I studied—including the tradition of "non-belief"—began with the integration of heart and deed. Every tradition struggled to maintain it. The institutional drift isn't a conspiracy—it's a structural feature of any system that transitions from a living, breathing inquiry to a rigid, enforceable dogma.

Whether it's a church, a mosque, a synagogue, a temple, a gurdwara, or a state ideology claiming to be "scientific," when the heart is silenced, the deed becomes a checkbox. The intention is forgotten.

The question I'm left with is this: Can any religious institution maintain the heart-mind-deed unity once it becomes a social institution?

One thing I know for fact: The Atheist Marxist sect CANNOT. It is structurally incapable because its foundation is the denial of the spirit itself.

For other spiritual religions, the historical record suggests: not easily. Not without constant vigilance, reform movements, and individuals willing to prioritize the inner work over the outer appearance. The path of Zhen-Shan-Ren (Truth-Compassion-Forbearance) in Falun Dafa, the Nishkama Karma of the Gita, the Mishpat-Chesed of the Prophets, the Agape of the Gospels, and the Humata-Hukhta-Hvarshta of the Avesta all point to the same truth: the root must remain alive, or the tree dies.

I don't have the answer. But I know the question matters more than I realized when I started.

We must be careful not to cage the heart, for it must remain free.

I welcome debate where I've oversimplified or mischaracterized a complex landscape. This was taken from Volume 4 of "Is Peace Attainable". I have only published Volume 1 but thought this should be published at this time.