 Rwy'n gweld yn dweud gyda blaenŵr, rwy'n dechrau hynny sy'n digon nhw? Llaenŵr, yn dweud, mae'n byw pedfodol iawn ddou i fynd iddyn nhw. Mae ychydig yn meddwl sy'n certyn o'r blaenŵr ac mae hwn yn ei ddinqued gan fi oedd yn ôl rydyn nhw paddu. Mae'r ddwyllt fyddwn yn drwy, ac yn y blynedd am ddysgu iddyn nhw. Rydyn ni'n rhoi rhwng yng Nghymru o'r wneud, oherwydd mae'n cerddwyr hwn yn y ddweithio'r gynhyrch, ac mae'r ddweithio'r ddweithio'r ddweithio'r gynhyrch o'r ddweithio'r gynhyrch, sy'n gwneud â'r ddweithio, ac mae'r ddweithio'r gynhyrch oherwydd mae'n gwneud i'r mwylo'r gwnaeth, a'r ddweithio'r lluniau a'r blod yn ôl'r ddweithio, a ddweithio'r gwnaeth, Not really bloodletting but walking on the fire which is never ritual which is probably misunderstood. Right before you start, I would say the purpose of you is ignorance of myself who has never done this. Explain what you person goes through when they are actually doing this ritual. So with the bloodletting let's say we focus on the knives for now. So you have tatbir and you have zanjir zani. Datbyr be'n a knyff nol e'n aqama, e'n enghreifft hwyl e'i aqama knyff. The idea is that you dress in white and you walk around and strike your head with the knife to cause small cuts to allow blood to come out, to give you a sense of feeling of what Aba Abdel-La went through and also what Imam Ali went through when he was struck on the head by Ibn-i-Muljima and Tula Ali. One would do this as a communal gathering event where they would go together, they would recite poetry, they would recite the mosaib of Aba Abdel-La while striking their head with the sword. Is it quite a spiritual uplifting to really feel? Can I just shed a bit of light on that as well because what he was saying was absolutely correct from the technicality of it. Why here from people who actually take part in the acts and what it makes them feel? Because number one there's two areas, there's two places that people do it. It's either in Karbala itself or it's within their homes, within their communities. The whole idea is wearing white resembles the Qafan, the Qafan. So you are ready to die for Imam Hussain as-salam. Many a time we always say in the Majale Si aleitina cun ma'acum fe na ffordd o ffawzan. So we pray and we wish that we were with you on that day because Imam Hussain was on that day he did. He called out to the people, Helmi'n Narsol i'n Surinna i Zeynwadhelpa. We understand that this call wasn't to the people there. The call was to resonate throughout time and space and to transcend time and space to reach the communities of this day and age. People answer that call in many different ways. You can answer that call by writing articles, you can answer that call by doing many different media or social actions. Other people want to answer that call by the way that Karbala played out or happened a full on war. So people actually died and there was blood and there was a lot of bloodletting. So to associate themselves with what actually happened to feel some sort of pain. They almost dressed in a way that the people of the time would. So the swords and the white coffin and the sand beneath your feet. It's almost telling Imam Hussain as-salam I am ready and this is the way I want to repay the faith that you've given to me. I want to repay my, you know, I want to pledge my allegiance in this way. So a lot of the controversy surrounding that is oh it's barbaric and everything. But in essence, everyone that returns to Imam Hussain or everyone that wants to connect to Imam Hussain will connect in their different ways. But I'm sure say it has been an incident. Do you think people, obviously you've spoken to do this, achieved that goal? 100%.