So the book's been in some kind of production for for almost 15 years beginning at UC Berkeley in my graduate program. That means a step even further back. I grew up without a strong faith. I grew up in a secular Jewish household. So we were, it was certainly culturally Jewish, but more cultural than spiritual and and then when I arrived in Berkeley, I met a lot of people who just had wide, widely varying experience with faith, people who had grown up in very, very tight knit evangelical Mormon communities, people who had come from all kinds of traditions and and so I was already interested in the topic, in the things that people believe and how it shapes their worldviews. And then my advisor there had been was working on a book that frames Bolshevism itself as kind of a millenarian faith, a political movement, but with the underlying logic and form of an apocalyptic faith. And so all around me, I was learning and trying to better understand this. This aspect is obviously important aspect of human experience, but one that I didn't have kind of intuitive understanding of. And then there was a specific incident, a really peculiar one, that the Berkeley the Bay Area has enormous variety of sectarian leftist groups as maybe, you know, and I saw a flyer around town that was advertising a talk with some it was like the real truth about North Korea. And I thought, Okay, I'll go see you know what the I've never seen a North Korea apologist before. I'm curious. I'll go tell I'll go check this out. It was being hosted by what was called the revolutionary Communist Party USA, which is one of the even in among these leftist groups, very, very extreme and cloistered, weird kind of holdover from the 60s. And so I thought, Okay, this is, you know, Bay Area culture. I should see what this is about. And I went to this meeting, and they had somebody who's going to speak about North Korea, but they opened with a 20 minute video from the leader of this movement who is in self imposed exile, and it was just him speaking in front of a curtain, and I was watching, and over the course of this 20 minutes, the room was silent, and I registered that this guy was indeed a really, really talented speaker. He spoke in perfectly formed paragraphs. He had a very, very coherent worldview, a Marxist, but a very peculiar type. And by the end, they turned off the video, and the person running the show said, Well, you know, I'm not going to try to add anything to his remarks. And everybody just agreed that basically his remarks should serve as the meeting itself. And I was just really taken with how with the rapt attention in the room, and the way that he really did command this group, and it made me think very seriously about this idea of political faith and of a movement, or these sort of small sects that, you know, if this guy didn't hit it big, maybe in a different time and place, he could have been, you know, a Lenin figure, or some major, major historical figure. And so I just came to take it more seriously, not necessarily that Bolshevism is a sex, but that faith and faith groups are super important for understanding the movement of history, even though they don't there's something slippery about it. There's something that doesn't always come across in written sources. This is a roundabout way to say that I just came to believe that faith from the late Soviet period and through the collapse and And there really was a really public flourishing of faith, might be a really useful way to look at the culture and that society at that time, to understand what people were believing and why, because it it does move people in huge numbers. And so all those things together have made me, for the last 15 years, really fixated on faith and how it works in society.