The Anatomy of a Common Tibetan Ritual:

The Lhasang


The lhasang—literally ‘‘higher purification offering,’’ which may be glossed as ‘‘invocation of the higher beings’’—is one of the most common rituals in traditional Tibet. While some rituals are performed strictly for temporal ends and others for spiritual ends, the lhasang is interesting because it is performed for both mundane and supermundane purposes. And, while most rituals are directed to a particular being, the lhasang is a broad invocation that calls upon all the various ‘‘good spirits’’ and well-intentioned deities, as well as upon the various buddhas, bodhisattvas, protectors, and departed teachers of the buddhadharma. Because of its broad conception, the lhasang is multipurpose. On the one hand, it is performed by laypeople: in times of duress or special need, the male head of the household will do a lhasang on behalf of the entire family. On the other hand, lamas will also perform the lhasang on various special occasions, before a journey, on a special holy day, to support the construction of a building, to bless an important object. In the Western practice of Tibetan Buddhism, the lhasang is a popular and often-performed ceremony both because it is applicable to almost any situation and because it is simple and accessible.

The purpose of the lhasang may be described as twofold. First, it is a ritual of purification, cleansing people and places of any obstructions, obstacles, or negative forces. The fire and the purifying smoke are held to embody a powerful energy that dispels the defilements and negativities of those present. Second, the lhasang is an empowerment in that it brings down blessings in the form of wisdom, efficacy, and power. Juniper is typically burned in the lhasang fire, and the fragrant smoke travels up to the heavens, attracting the higher beings of samsara and the enlightened ones; thus the smoke becomes a kind of passageway or lightning rod down which their blessings can descend, filling participants with a sense of well-being, understanding, and happiness. Many different lhasang rituals were used in Tibet, depending on locale, lineage, and specific purpose. The following summarizes the general format typically possessed by lhasang ceremonies.


Prior to the actual lhasang ritual, a hearth or fire pit is constructed, usually out of doors. The green boughs of juniper are collected and laid out by the ritual site. Juniper is typically selected—sometimes along with other aromatic woods such as cedar—because its smoke is especially fragrant and pleasing to the gods. The fire is lit and allowed to burn down so that the heat of glowing coals predominates, rather than open flame. The juniper may be doused with water, as wet juniper produces a heavier and more aromatic smoke. When the officiant is prepared to begin the invocation, the boughs are laid on the coals, and, within moments, the white, fragrant smoke begins to billow up to the sky.


The ritual now begins with an invocation to all-powerful and helpful forces, both those within samsara and those beyond it. The invocation is a way of calling these beings to attention and inviting their presence at the liturgical performance of the lhasang. The invocation will usually address general categories of beings and also more specifically particular protectors, bodhisattvas, departed teachers, local deities, and so on. On the general level, then, the lhasang might call upon the three jewels (Buddha, dharma, and sangha), the three bases of Buddhist practice (gurus, yidams, and dakinis), and whatever gods and sages there may be. More specifically, one might invoke certain protectors, the three bodhisattvas most important to Tibetan Buddhism (Avalokiteshvara, Manjushri, and Vajrapani), Guru Rinpoche, other lineage figures, and the like.


Once the invocation has caused the multitude of helpful beings to gather, offerings are made. The offerings consist both of actual physical substances and those that are conceived with the imagination. The actual or material substances that are offered into the fire vary depending on the intentions of the ritual and the elaborateness that is desired. The juniper, of course, is already being offered, and this consists of the basic offering ingredient. Other material substances may include different kinds of grains, other desirable food substances, varieties of alcohol, and other things that may be deemed attractive to the invited unseen guests. At this time, mental offerings are made, consisting of the visualization of all the good and fine things that the world has to offer. Sometimes to Westerners, the imagined offerings seem less consequential and important than those that are physical. In a Buddhist context, however, the act of holding precious things in mind and then offering them can be equally powerful, whether they are material or not.

The Supplication for Assistance

The invocation has gathered the unseen beings, and the offerings have formed a link between those beings and the human practitioners of the ritual. Next follows the request for assistance, which usually includes two parts. In the first, one supplicates for protection against obstacles and other forms of negativity. This negativity itself is both inner and outer. Inner obstacles or obstructions might include illness, emotional disturbances, resistance, and any other inner impediments to well-being and successful dharma practice. Outer obstacles—as articulated in Tibetan tradition—include the enmity of others in the form of curses, lawsuits, warfare, and other forms of attack, as well as disasters such as failing crops, plague, or famine.

While the first kind of request made in the supplication is for purification of oneself and the removal of external obstacles, the second is for empowerment. Now one requests that one be filled with both mundane and transmundane power and well-being. On the mundane level, one asks for health, material prosperity, and happiness. On the transmundane level, one supplicates for the increase of successful dharma practice, insight, compassion, and a closer relation with one’s lineage. In Buddhism, it is of course believed that all things occur based on causes and conditions. However, the beings of the unseen world, each in his or her own way, are powerful participants in the realm of causality. Worldly deities represent critical, vulnerable points in the way things transpire in the world. By invoking them, making offerings, and supplicating them to provide assistance, it is as if one were relating to a worldly monarch who is all-powerful. Though still within the web of causality, he is able in a unique way to bring about effects and respond to one’s needs.

When it is great bodhisattvas and enlightened beings that one is supplicating, their power is that much greater. Particularly within a Western context and with our ‘‘otherworldly’’ religious heritage, one might question whether it is appropriate to ask buddhas for help with, for example, sickness. Aren’t they only interested in enlightenment? It is the same as asking whether a realized master would care about our physical suffering and have any interest in helping us recover. For Buddhism, physical and emotional obstacles, while they are with us, can be powerful teachers. But they can also prevent us from engaging in the practice of dharma and from helping others. Poverty, political oppression, and other obstacles can similarly be impediments to the ultimate welfare and spiritual progress of oneself and others. In the traditional Tibetan context, it is believed that the buddhas and bodhisattvas, as well as the human teachers and gurus, look with kindness upon human woe and its relief. They will help where it is appropriate and where they can. At the same time, in every human life, there are sorrows and sufferings that remain our companions; these the practitioner is to regard as expressions of the compassion of the awakened ones, who are holding us closely to teach and train us.

Mantras That Bring Down Power

Typically, the supplication is followed by the repetition of various mantras, series of syllables often with no rational meaning. These are often in Sanskrit, considered the original language of Buddhism and thus particularly holy and efficacious. These mantras are mostly drawn from various powerful sources within Tibetan Buddhism. For example, at this section in the lhasang one might find the syllables om mani padme hum, the universally known and revered mantra of Avalokiteshvara, or om ah hum vajra guru padma siddhi hum, the most important mantra of Padmasambhava. In Vajrayana Buddhism, the mantras embody in sound the essence of particular buddhas, protectors, or departed gurus. In saying them, one is directly and powerfully connecting with those beings to whom one is making the supplication.

As the mantra section of lhasang is being chanted, participants may circumambulate the fire, circling it in a clockwise fashion, allowing the juniper smoke to wash over them and bring a more tangible sense to their purification. At this time, it is also common for people to pass various objects through the smoke to purify them, such as clothes one might wear on important occasions or implements used in religious work, such as paintbrushes, sculpting tools, and so on. Trungpa Rinpoche comments, however, that it would not be appropriate to include in this process ritual implements such as malas (rosaries) or bells, which are already pure by their very nature.


The lhasang now concludes, perhaps with a restatement of what is desired, perhaps with a particularly powerful mantra. The following particularly sacred Sanskrit mantra might well form part of this coda:

om ye dharma hetu-prabhava hetum tesham
     tathagato hyavadat
tesham ca yo nirodha evam vadi mahashramanah

This mantra represents one of the oldest statements of Buddha Shakyamuni’s teaching, found in the Pali canon and elsewhere. Roughly translated, it means, ‘‘Whatever phenomena (dharmas) arise from a cause, the cause of them the Tathagata has taught, as well as the cessation thereof. Just so has the great ascetic declared.’’ The coda puts the finishing touches on the lhasang liturgy and seals its intentions.


Rituals are performed in Tibetan Buddhism for many different purposes, both spiritual and temporal, and the atmosphere surrounding them obviously varies depending on the situation. General rituals, such as the lhasang described here, are occasions for enjoyment and celebration. This is a natural result of the character of ritual as festive and social in the broadest sense. In the lhasang, the usually invisible powers that undergird and transcend our world are invited as guests of honor. The offerings that are made to them represent a kind of feast that reestablishes one’s connection with them and invites their participation in the life of the community. Through the ritual, one is led to take a larger view of one’s life and one’s world. In Tibetan ritual, one experiences a shift in perspective—sometimes subtle, sometimes dramatic. This shift feels like a diminishing of one’s sense of isolated individuality and an increase in one’s sense of connectedness with other people, with the nonhuman presences of our realm, and with purposes that transcend one’s usual self-serving motivations.

In the lhasang, the shift in perspective can often be quite tangible. Perhaps as the smoke rises up to the sky, the wind abruptly picks up; perhaps a bank of clouds suddenly comes over the mountains or a cloudy sky breaks up and a brilliant burst of sunlight appears. Perhaps an eagle is suddenly seen overhead or the air abruptly becomes more sparkling. Whatever the signs, if the ritual has been done with a whole heart, some kind of confirmation from the nonhuman world may be expected. The shift is also atmospheric, giving birth to relaxation, humor, and expansive joy.

Ritual is a way of reconnecting with the larger and deeper purposes of life, ones that are oriented toward the general good conceived in the largest sense. Ironically, through coming to such a larger and more inclusive sense of connection and purpose, through rediscovering oneself as a member of a much bigger and more inclusive enterprise, one feels that much more oneself and grounded in one’s own personhood. Through ritual, one’s energy and motivation are roused and mobilized so that one can better fulfill the responsibilities, challenges, and demands that life presents.

Indestructible Truth

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By: Reginald A. Ray