| Description |
Generally, there is three wrathful tantric rituals; Nen (suppression), Seg (burn) and Phang (throw), exorcize and overcoming destructive evil spirits which the rituals reveal to be our own negative thoughts. In the Norbugang village community there are only a few households who organize the Se-nen ritual, which is performed along with the annual ritual called Lha-sey (lha gsol). Locally called Se-dam-pey, “burying the evil spirits,” the power of blessing of this annual ritual suppresses the source of ill-luck, famine, drought, diseases, quarrels, untimely deaths, and other unfavorable circumstances for the forthcoming year. It bestows peace and tranquility to the members of the family and the community as well. Se-dam-pey is performed according to the Lama Nor-jam liturgy text of the Pema Lingpa tradition, and it also includes local variations and worldly activities such as using household items to suppress the spirits and cheering with songs while dragging the Se to be buried.
Locals believe this ritual was performed by Guru Padmasambhava while building the majestic Samye monastery in Lhasa, Tibet in the 8th century. Padmasambhava was invited by the Tibetan King Trisong Detsen to build Samye monastery after Vairocana, the eminent translator, could not control the evil activities at the construction site through compassionate acts. When Guru Padmasambhava arrived he used his unique accomplishment in tantric methods to summon the soul of the evil spirits and gather the country’s bad fortune which he suppressed into the ground and buried underneath the foundation of the building, concealed by vajra seal. Thereafter, the construction of the monastery proceeded without unfavourable circumstances or evil accidents. The final monastery was magnificent and could propagate the tantric teachings. Those teachings were brought to Bhutan by Guru Padmasambhava himself in the mid-eight century, and propagated by numerous eminent Vajra practitioners. Se-nen is revered as one of the most grand and powerful blessing rituals. In contemporary practice, the ritual is conducted by a community for the benefit of the people and is dedicated to all sentient beings. The power of the ritual is believed to suppress negativity and evil spells and leave blessings of peace, happiness and tranquillity.
Prerequisite tools to prepare Se:
- Se-ama or Se-lud (effigy representing the evil spirit), a painted human face on a boiled egg.
- Chong (gourd) to conceal the effigy. Although the original text requires a monkey skull to conceal the Se-ama, villagers use a gourd.
- The anchor is inserted through the knot and the rope is fastened to drag the Se ama into the Se-ga gang hole.
- Go-tham shum (Egg shell to draw the face of the Se-ama
- Nab-sang (black cloth) for wrapping the gourd
- Kud-pa ney-nga (five colored thread) to bind
- La-cha (lacquer) for sealing
- Tek-pa (anchor) for clinching
- Rong-shong (rope) for pulling
- Thag-chey (all the traditional weaving tools)
- Nye-shing (pestle)
- Tok-tsi (small mortar and pestle)
- Gu-ga gang-che (drum handle)
- Rol-moi gang-che (cymbal handle)
- Se-ga wang (hole to bury the Se-ama). The hole is usually dug just outside the threshold of a door. It is believed that the Se ama buried there will always remain underneath people’s feet.
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| Social and cultural significance |
Si-dam-pey is a wrathful tantric rituals that helps in overcoming the obstacles and negativities that are affiliated among us and obstructs in fulfilling our hope and wishes. These obstacles and negativities that we dislike are suppressed and buried under the 13 layers of earth with the help is reciting the holy scriptures which are the words of enlighten beings. In return, the ritual bless us with hopes and sentimental strength to triumph over the obstacles. |
| Transmission method |
Yang-nor is very related to the Yang (enrichment ritual) which is normally performed by a group of Buddhist practitioners therefore, the the art of ritual performance is learnt from a master of an individual interest. However, the host/organizer of the ritual too have to know what types of ritual objects are to erected, prepared and displayed during the performance therefore, normally the father, the head of the family teaches and advices his children to know and uphold the local customs as well.
Ritual Proceedings:
- In Norbugang, the Se-dam-pey ritual usually starts after the Choe-sung or Lha (ritual of the principal deities).
- The ritual is performed according to the Lama Nor-jam text (Peling tradition) and the Se-nen gi-choga (liturgical text of suppressing Se).
- While performing Se-dam-pey, the Tshog (feast ingredients) prepared must be concealed by laga (banana leaves), with the belief the Se would pollute the offerings.
- The Se-Torma (sacrificial cake) is placed in front of the lama.
- The lama is then offered a tool that looks like a churn, this is to smash the torma, an act which suppresses the Se.
- While the host works, and their supporters prepare to hold the Chey (tools) for se-dam-pey. Everyone, men, women, and kids all join to cheer while the Lama (spiritual master) smashes the Se-ama torma.
- At the right time of the ritual, the lama smashes the se-ama torma using the tool while the host team holds their tools to make stamping and beating sounds and even yell filthy words.
- The Lama smashes three times and the house owner’s supporters follows with the cheer up sounds. (See lyrics below)
- The lama inserts the crushed Se amai torma into the Chong gourd, recitating the Se mantra.
- The Chong gourd is wrapped with nab-tshang or a black colored cloth
- It is then entwined by a five colored thread making a knot at the bottom of the gourd.
- Encircling the bulging head of the gourd with lacquer, the Lama imprints thirteen seals and Vajra. The thirteen seals represent the thirteen Vajra seal of Vajrayana tradition. While Lama utters JA (Sealing syllable) sound and makes seal impression, the hosts’ supporters yells together the word of Ja and sometimes also tease among themselves using the ja word.
- Eg. JA- in the name of Sonam Wangmo, the house wife; JA- in the name of Yeshey Lhamo, the daughter.
- Using the Nye-shing and thag-shing are supporting tools, the Se ama is then dragged slow and steadily towards the Se-ga gang. While dragging the Se ama, most of the family members, neighbors, and guests give their hand to pull and there is cheering song (traditionally sung with filthy wordings) associated the Se-dam pay ritual. (See lyrics)
- The Se ama is pulled little by little according to the song’s rhythm, until it reaches to the door step.
- As soon as the Se ama is out from the house, it is dragged ruthlessly and wildly making three rounds of the house.
- After that, the Se ama is kept near the hole and Lama and his team perform Ser-kem ritual and then conceal it in the hole, putting a big and heavy stone slab to step over it.
- After the it is buried, the lama along with monks and some people stamp over the stone slap shouting Lha-gaylo (lha rgyal lo) or “victory to the gods.” Stepping over to the burial is called dro-dung (bro brdung) or “dancing to mark the suppression of the evils.”
- Everyone goes back in the house while Lama and his team perform concluding prayers of Se-dam-pay ritual.
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| Community |
Communities under Norbugang gewog, Nganglam Dungkhag. Southeast Bhutan.
Data collected by: Yeshi Lhendup, NLAB |
