Yumaism is a Tirinitarian Monotheistic religion. Yumaism or Yuma Samyo (Samyo = religion) is the approach to life of the aboriginal Limboo people of the Eastern Himalayan region, now spread mainly across the countries of Nepal, Bhutan, Sikkim and West Bengal states of India, and the world.  Yuma Samyo involves beliefs about the tribe’s origin (Mangjiri Manglondha Den located on the mountain Phoktanglungma Pembenlungma, also known as Mount Jannu or Kumbha Karna, on the Khangchendzonga range), its land [ancient Lumbuwan, now divided between Nepal and India (across the states of Sikkim and West Bengal)], and details the responsibility of all Limboos to live and act by a set of prescribed virtues and principles. Yumaism is often equated with belief in Goddess Tagera Ningwaphuma who is considered transcendent, immanent and eternal; the one who created the universe and all there is in it. She has the attributes of Supreme Motherhood, a Mind of Antiquity, purity and righteousness, justice (fair, right, and true in all her judgments), sovereignty (unshakeable in her will), omnipotence, omniscience, omni-benevolence, omnipresence, infinite and immortal in a higher power or truth. More commonly, Yumaism is defined in religious studies as the patterns which express the faith and reinforce it among the Limboos in their day-to-day lives. One can share the philosophy of Yuma religion, believing in its higher truth, Goddess Tagera Ningwaphuma, with manifesting that faith religiously. The various aspects of Yumaism include narrative (Mundhum or oral traditions), symbolism (Phangmuk-sam, Silamsakma, Tongsing, Yagrangsing, Chotlung, Magenna Lungdhung, Lasso, etc.), beliefs (existence of Tagera Ningwaphuma, Yuma Sam, Thoba Pa-Sam or Hang-Sam, a large number of Sammangs (divinities) and Sammang Chyangs (retinue of divinities), Sam-Sire (spiritual guides of Phedangmas), evil spirits (phenchham) etc., and practices that are supposed to give meaning to the practitioner’s experience of life.

The meaning of Yumaism centers on a Mang (Deity) – Goddess Tagera Ningwaphuma, an ultimate truth, and the Yuma religion is commonly identified by the practitioner’s Mundhum, prayer (Mang Sewa), ritual (Mang Khoma), meditation and music and art among other things, and is often interwoven into the society and social expressions. It is focused on specific supernatural, metaphysical, and moral claims about reality (the cosmos and human nature) which may yield a set of Yuma religious laws (customary laws), ethics and a particular Yumaism lifestyle. Yumaism also encompasses ancestral or cultural traditions (Tongsing tookma, Nahangma, Him Sammang khoma, Tap Sammang Khoma, Thokley Sammang Khoma etc.), writings, history and mythology as well as personal faith and religious experience. The Yuma religion refers both to the personal practices related to faith, and to rituals and communication stemming from Yumaism’s shared conviction. It is sometimes used interchangeably with “faith” or “belief system”, but is more socially defined than personal convictions and entails specific community behavior and conduct.

The roots of any religion are considered psychological by Sigmund Freud (1856-1939), philosophical by Ernesto De Martino (1908-1965) and social by Emile Durkheim (1858-1917), along with origin and historical development. Yuma Samyo is often described as a communal system for the coherence of belief focusing on a system of thought of Almighty Goddess Tagera Ninwaphuma - an unseen being, person or object considered to be supernatural, sacred, divine, or of the highest truth. Moral codes, practices, values, institutions, tradition, rituals and scriptures are often associated with the core Mundhums (myths) of Yumaism belief, and these may have some overlap with concepts in secular philosophy. Yuma Samyo is also often described as the “Limboo way of life” or a life stance. Yuma religious beliefs usually relate to the existence, nature and worship of Tagera Ningwaphuma popularly known as “Yuma Mang” (Cosmic Deity or Universal Goddess) and Her divine involvement in the universe and human life. It also relates to Yumaism values and practices transmitted by the spiritual leaders known as Phedangmas and Yehangs (the learned religious council). Unlike other belief systems, where religious belief tends to be codified (e.g. Bible, Quran, Vedas etc.), the Yuma religion is still passed on orally through the shamanic religious priests known as Phedangmas and monitored by the religious councils, the Yehangs. Pascal Boyer stated in his “Basic Books” (2001) that religion in many non-literate societies is still largely passed on orally or as oral traditions. Yumaism seeks to answer metaphysical and cosmological questions about the nature of being, of the universe, humanity, and the divine. Yuma’s mysticism is the pursuit of communion with, or conscious awareness of, the ultimate reality, the divine, spiritual truth or deity through indirect personal experience rather than rational thought. The Phedangmas of Yumaism speak of the existence of realities behind external perceptions or intellectual apprehensions, which are central to being and are directly accessible through personal experience. They say that such an experience is a genuine and important source of knowledge. The esotericism of Yumaism Mundhum is often spiritual, thus religious, but can also be non-religious, using intellectual understanding and reasoning, intuition and inspiration (higher noetic and spiritual reasoning), not necessarily faith, except often as a virtue. It is also philosophical in its emphasis on techniques of psycho-spiritual transformation (esoteric cosmology). Esotericism refers to “hidden” knowledge available only to the advanced, privileged, or initiated, incarneare Phedangmas as opposed to exoteric knowledge which is public. As in all religions, Yumaism is both esoteric and exoteric, but mainly esoteric like many ancient civilizations such as Yoga of Hinduism, and the mystery religions of ancient Egypt, Israel (Kabbalah) and Greece. Like in other organized religions, members of Yumaism do not see any significant difference between religion and spirituality. They may, however, see a distinction between the mundane, earthly aspects of Yuma religion, and its spiritual dimension. Some individuals draw a strong distinction between religion and spirituality. They may see spirituality as a belief in ideas of religious significance (such as Goddess, the soul system - Yetcham thim, or Sangram Pedang Den, Khema Yongsong Den, etc.), but not feel bound to the hierarchical structure and creeds constructed by organized religion. They choose the term spirituality rather than religion to describe their form of belief, perhaps reflecting a disillusionment with organized religion, and supporting a movement towards a more “modern” — more tolerant and more intuitive - form of religion.

In the Limboo sociology, the term Mundhum has a non-pejorative meaning. Mundhum (myth)¹¹ is defined as a story that is important for the Limboos whether or not it is objectively or provably accurate or even true. Mundhums are spiritual instructions from our ancestors, passed down orally from generation to generation through the Phedangma and Yehang systems of our society. Examples include the creation of death from a curse of the Creator God, Sigera Yabhundin Mang Porokmi Yambhami Mang, as part of the story of the origin of life. From a mythological point of view, whether or not the event actually occurred is not important. Instead, the symbolism of death of an old “life” and the start of a new “life” is what is most significant. Believers may or may not accept such symbolic interpretations.

Yumaism was also thought to be a Polytheistic religion worshipping a number of gods and goddesses. However, an informed analysis of Yumaism from the Polytheist point of view reveals that it does not fit into this category. Yumaism is not a Polytheistic religion. Yuma beliefs and practices are rooted in Trinitarian Monotheism. Yumaism is not animistic religion as it was once thought to be. It does not worship inanimate objects and prays instead to the divinities dwelling in these inanimate objects such as mountains, rivers, forests, the Moon, the Sun, the Stars, rocks, stones etc. Yumaism is a monotheistic religion. Monotheistic religion is the belief that only one God or Goddess exists.

The Goddess in Yumaism:

The oldest oral records about the Goddess are found in Mundhums. In these, Tagera Ningwaphuma, also known as Yuma Mang, adheres to the idea of a transcendental Goddess and follows a set of moral principles enshrined in the Mundhums of Tagera Ningwaphuma. Yuma religion, also known as Yuma Samyo in Limboo language, would thus be in line with:

(a) The idea of a Cosmic Consciousness or Universal Goddess (Deity) in which Yuma Mang - Tagera Ningwaphuma - is known only through Her attributes and effects. In Limboo language, Tagera means antiquity or coming from any direction/any time, Ningwa means mind (Buddhi), Phu means earliest or Supreme, ma = suffix for female gender or motherhood. This illustrates that Yumaism conceives the Goddess as ‘the Supreme motherhood mind of antiquity/coming from any direction/any time’ or ‘Dawn of Spiritual consciousness or Cosmic Consciousness’.

(b) The need for man to be subject to a moral law in accordance to the will of the Goddess Tagera Ningwaphuma; and

(c) The claim of the Yuma religion to be the heir of the original folk faith of the Limboo tribe.

1. What is Goddess Tagera Ningwaphuma?

In Yuma religion, Tagera Ningwaphuma is the unchanging, infinite, immanent, and transcendent reality; the Divine Creator (Deity) of all matter, energy, time, space, being and everything beyond in this Universe. The nature of Tagera Ningwaphuma is described as transpersonal (extending beyond the personal), personal and impersonal (without personal reference) in Mundhum. It is believed to be eternal, omnipotent, omniscient, omnipresent and ultimately indescribable in words. The Mundhum fully realize Tagera Ningwaphuma as the reality behind their own being and of everything else in the universe. In Mundhum, She is described as the infinite Being, infinite Consciousness and infinite Bliss. She is regarded as the source and essence of the material universe, but not the Universe itself. The Mundhum say that by the desire of the Supreme Goddess, the material universe was created in the void out of nothing (ex nihilo). Tagera Ningwaphuma is the Absolute Godhead – “Yuma Mang” or “Yuma”; Absolute Reality or Universal Essence and not to be confused with Her Earthly second person, Her matriarchal component “Yuma Sam” of the Trinitarian Goddess. Goddess Tagera Ningwaphuma is the eternal being who created the universe and all there is. She has the attributes of Almighty Supreme Ningwa (Mind/ Intelligence) of antiquity coming from any direction any time, sovereignty (unthwartable in will), omnipotence (all-powerful), omniscience (all-knowing), omni-benevolence (all-loving), omnipresence (present everywhere at the same time), Infinite, Immortality (eternal and everlasting). She is also believed to be transcendental, meaning that She is outside space and time, and therefore eternal and unable to be changed by earthly forces or anything else within Her creation. Goddess Tagera Ningwaphuma is understood to be a personal female Goddess, with a will and personality, immanence, transcendence, and ultimate unity and supremacy. Yumaism believes that the Goddess is enshrined in the doctrine of Trinitarianism Monotheism somewhat similar to Christian Trinitarian or Hindu Trinity in that it holds that the three persons of the Goddess together form a single Goddess – Absolute Goddesshead. The components of the three manifestations of the Yumaism Trinitarianism Monotheism vary from that of Christianity and Hinduism. The Yuma Trinitarian Monotheism view emphasizes that the Universal Goddess Tagera Ningwaphuma is a Mang (Deity – Cosmic or Spiritual consciousness/ Supreme Motherhood Mind/ Buddhi of Antiquity coming from any direction any time), popularly known as “Yuma Mang” or simply “Yuma” and has a Will – the Divine Will (Divine Nature).

What is Yuma Sam?

The second person is Her (Tagera Ningwaphuma’s) matriarchal component known as “Yuma Sam”. She is believed to have two wills united in one – Divine will and Humanity will. We pray to Goddess Tagera Ningwaphuma through the divine will of “Yuma Sam”. The Goddess Tagera Ningwaphuma is known through Her attributes and effects through Her divine will. The Humanity will of “Yuma Sam” connects us to Goddess Tagera Ningwaphuma. The humanity, the physical consciousness of Yuma Sam, which we worship in every household, connects us to the Goddess Tagera Ningwaphuma. The second person “Yuma Sam” – the matriarchal component (small goddess in philosophy) thus forms the matriarchal bridge between the Goddess and the adherents of Yumaism through its humanity will.

Although she has two wills (divine and human), these wills are never in conflict, as in the Christological phenomena of “Hypostatic union” to describe the union of two natures. Yumaism holds that the term “Yuma Sam” and “Yuma Sammang”, although they sound similar, are different terms; “Yuma Sammang” is the household divinity, not a second person or matriarchal component of the Goddess. The second person – “Yuma Sam”, of the Tagera Ningwaphuma has all the matriarchal attributes of the Universal Goddess Tagera Ningwaphuma. She has one will of unified divinity and humanity. The two wills of Yuma Sam “divinity” and “humanity” are united in one “nature”, the two being united without separation, without confusion, and without alteration. The more significant aspect of Yuma Sam is that it is the matriarchal component of Tagera Ningwaphuma, and hence it bridges the divinity and human wills with Goddess Tagera Ningwaphuma.

What is Thoba-Pa-Sam?

In Yumaism, the third personification is “Thoba Pa-Sam” or the clan or Sub-clan Hang-Sam (departed Soul/ Spirit) of the ancestors or ‘Ancestor divinity’ who receives the souls at the time of death. The Ancestor Divinity is one of the three divine persons of the Trinitarian Goddess, making up the single substance of Goddess Tagera Ningwaphuma. The clan or sub-clan Hangsam or Ancestor Divinity –“Thoba Pa-sam”- is seen to act in concert and share an essential nature with Tagera Ningwaphuma (Yuma Mang) and Sam or soul or self of the individual. Thus, Thoba Pa-Sam also has two wills (natures), - the “Divine will” to which we pray, and through which the effects of the Goddess Tagera Ningwaphuma are known to us. The other will of Thoba Pa-Sam is the “Humanity will” through which the Phedangmas submit the deceased’s soul to the Goddess Tagera Ningwaphuma through Him. Thus “Thoba Pa Sam” or “Hang-Sam” forms a bridge between the Goddess Tagera Ningwaphuma and the adherents of Yumaism. Further, Hang-Sam, the main soul of an individual is also the ancestor soul of the Yuma adherents. Thus, we, the adherents of Yumaism, always remain connected to Goddess Tagera Ningwaphuma through the “humanity will” of “Thoba Pa-Sam”. Within Trinitarian theology, the “Ancestor Divinity” is usually referred to as the “Third Person” of the triune Goddess - with Tagera Ningwaphuma (Yuma Mang) being the First Person and “Yuma Sam” the “Second Person”.

The “Third Person” - Ancestor Divinity leads people to place faith in Yumaism and gives them the ability to live a Yuma way of life. The “Ancestor Deity” dwells inside every Yuma adherent as “Hang-Sam” or “Kunu-Sam” (main soul of the individual), individual physical bodies becoming the Mangkheem (place of worship), and acts as comforter, counselor, teacher and advocate guiding people on the path of the truth. The Hang-Sam’s action in one’s life is believed to produce positive results. Through the influence of the Hang-Sam, a person can see the world around him or her more clearly and can use his or her mind and body in ways that exceed previous capacity. The gifts which could be bestowed include the charismatic ones of prophecy, tongues, healing, and knowledge.

In Yumaism, Tagera Ningwaphuma as being an spiritual consciousness, is not directly worshipped, but prayed to through Her second-person  of the triune goddess – Yuma Sam with Sangsingdhup (incense),  Lasemi- Namsemi (lamp), Phungsari (flower vase containing water and Artemisia twigs), and Wadumbakwa (rainwater collected on rocks and tree-trunks). She is prayed through “Yuma Sam” with Her attributive names as follows:  Achuni Mang Allekha Mang (Infinite and Eternal Goddess), Aa-etta Mang Ta-etta Mang (Goddess of livelihood and survival), Allapi Mang Jallapi Mang (formless and attributeless Goddess), Allauta Mang Challauta Mang (Goddess of livelihood), Attiya Mang Musunne Mang (Goddess of void), Chakchakke Mang Yangyangge Mang (Creator and Developer Goddess), Chankhima Mang Thobuma Mang (boon bestowing Goddess), Chulaphe Mang Laphiyong Mang (angry Goddess of thunderbolt), Chungchihangba Yetchhahangba (orphan Goddess), Habe Mang (Goddess of crying), Hadok Mang (Goddess of sorrow), Haha Mang (Goddess of laughter), Hasu Mang (Goddess of greed and envy), Huktrakhek Mang Langtrakhek Mang (Goddess with deformed limbs), Hukmembat Mang Hukthuti Mang (skillful Goddess without hands), Ijambu Mang Idakha Mang (Goddess of establishing balance and equilibrium), Imbiso Mang Kusong Mang (Goddess of epidemic diseases), Khambudang Mang Yeppodang Mang (Goddess of dust and vapours), Khambuk Mang Ijombo Mang (the soil arranger and soil rotator Goddess), Khijora Mang Menjora Mang (Goddess in thread form), Kunuang Mang Bimuang Mang (Goddess of shaking and frightening epidemic diseases), Kunuang Mang Tomuang Mang (Goddess of shaking and frightening epidemic diseases), Kunuang Mang Chinuang Mang (Goddess of shaking and frightening epidemic diseases), Kunuri Mang Nirajra Mang (Goddess of Livelihood/ Survival), Kuringla Mang Kumakla Mang (Goddess of darkness), Kunuso Mang Chayetso Mang (Goddess of making idols/creator Goddess), Lakejok Mang Lamanglla Mang (Creator Goddess of the Moon), Lang Membat Mang Langthuti Mang (Moving Goddess without legs), Laoti Phungphahangma Mang (Goddess of flowers), Lokpha Singkheem Dangma (Goddess of the household), Makaso Mang Imetso Mang (Soul controlling Goddess), Mujikna Kheyongnama Mang (Goddess of fish fauna), Mujoklung Mang Khejoklung Mang (Universe Creator Goddess), Mujoklung Mang Mubokwama Mang (Universe creator Goddess), Mullulung Mang Khallulung Mang (Creator Goddess of water), Muroklung Mang Kheroklung Mang (Goddess of nether and ethereal existence), Musunne Mang Khesunne Mang (Goddess of Void), Mu-unga Mang Khaunga Mang (Crawling Goddess), Namkejok Mang Nammangla /Mamandin Mang (creator Goddess of the Sun), Nawalung Mang Chosaplung Mang (Goddess of fate and destiny), Nawara Mang Lilammu Mang (Goddess of crossroads of four paths), Nawara Mang Lilangma Mang (Goddess with four legs), Nawara Mang Nilangma Mang (Goddess with two legs), Nawara Mang Sumlangma Mang (Goddess with three legs), Nawara Mang Sumlamma Mang (Goddess of three cross-roads), Nawara Mang Thicklangma Mang (Goddess with one leg), Nendhokkum Mang Imetang Mang (Goddess of frightening and shaking the sky), Odhinlung Mang Phopholung Mang (Goddess of whirling and rolling nebula), Phojiyeng Mang Makchiyeng Mang (White and Black Cow Goddess), Sambang Kepma Toklama Mang (Meditating Goddess), Saphara Mang Muyongching Mang (Goddess of shaking and frightening epidemic diseases), Sawara Mang Lithagek Mang (Goddess with four heads), Sawara Mang Yetthegek Mang (Goddess with many heads), Sawara Mang Yettungekma Mang (Goddess with many forms and names), Sendige Mang Pekesappa Mang (Goddess of fate bestowing), Sikwaden Mang Pakwaden Mang (angry Goddess of thunderbolt), Sing Mang Lung Mang (god of trees and rocks), Sumjiri Mang Sum Ado Mang (Goddess of confluence of three rivers), Sumsumba Mang Lisumba Mang (foe destroying Goddess), Thappura Mang Theyonge Mang (Goddess of hearth), Thicksumba Mang Nisumba Mang (foe destroying Goddess), Tioti Mang Paoti Mang (Goddess of decision making of souls), Toktigek Mang Yangdigek Mang (Goddess of supporting weight), Tunghikke Mang Pahikke Mang (Goddess of dust and mist), Uppange Mang Pupange Mang (striding and supplementing Goddess), Uttandi Mang Pattandi Mang (Creator Goddess of Crops), Yetchiri Mang Yetado Mang (Goddess of many river confluences), etc.

In Yumaism, the second-person of the Trinitarian Goddess Tagera Ningwaphuma is known as “Yuma Sam”. She is also called simply “Yuma”. Her eternal relation to the first-person (Universal Goddess or Cosmic Consciousness or Spiritual Consciousness - Tagera Ningwaphuma) is that She is the earthly manifestation, the daughter or matriarchal component, of the Universal Goddess Tagera Ningwaphuma and is considered equal to Tagera Ningwaphuma. But She is in Physical consciousness and forms a bridge between the Mang (Deity) Tagera Ningwaphuma and humanity. Her mission on earth is to “enable people to know the Goddess as their Universal or Cosmic or Spiral Consciousness, which Yumaism believes is the essence of eternal life of Yuma Samyo adherents.” She has two wills (natures) – divine will and humanity will. Her divine nature connects with the humans and informs them of the will of Goddess Tagera Ningwaphuma. The Phedangmas are capable of knowing Her divine will and bring Her esoteric instructions to us. These esoteric instructions are made exoteric by the Phedangmas singing and chanting Mundhums in the various rituals of Yumaism. Tagera Ningwaphuma is worshipped only through Yuma Sam at Mangdhan and Mangheem, the places of worship in every household and community worship places respectively. Thus, through her humanity will, the adherents are connected to Goddess Tagera Ningwaphuma. Thus Yuma Sam forms a bridge between the Goddess and Yuma adherents through both her natures. Goddess Tagera Ningwaphuma is known only through Her attributes and effects, and prayed to and worshipped only through Yuma Sam. Yumaism adherents do not worship Her directly.

As in the case of Goddess Tagera Ningwaphuma, Yuma Sam –the second person of triune Goddess, is also known only through Her attributive names and effects; and She is worshipped through Her attributive names such as: Abu Timma Sayet Timma (goddess of reproduction), Abu Yarin Chadhang Dangma (goddess of food crops, fruits, vegetables and flowers), Chankhi Thobu Dangma (goddess of blessings), Iksa Khambok Tarong Tangsang Sumboklama (goddess of the Earth and the Sky), Khamboding Chembha Dangma (goddess of all the gods and goddesses), Linkhi Thobu Tangma (goddess of power and strength), Lokpha Singkhim Dangma (goddess of the household), Mujiri Mubookwama (goddess of the universe), Mujooklung Khejooklung Dangma (goddess of the universe creation), Nasaan Thona Dangma (goddess of wisdom), Nawalung Chosaplung Dangma (goddess of fate and destiny), Nawara Chagaplungma Lajiri Layamlungma (goddess of crops, stones and rocks), Nawa Choyet Dangma (goddess of human creation), Nisammang Ningwaphuma (goddess of mind of antiquity), Padhung Leknya Dangma (goddess of fish fauna), Phajiya Majiya Dangma (goddess of ornaments and beauty), Pokla Lunglang Dangma (goddess of primordial minerals and rocks), Samjik Yamjik Dangma (goddess of knowledge and health), Sankhi Thobu Dangma (goddess of long life), Sattading Pongen Hangma (goddess of Universe creation), Sawara Yettunggekma (goddess of many names and forms), Senjekkum Semethungma (goddess of daylight), Sikkum Ningwa Dangma (goddess of knowledge and intelligence), Tabu Singlang Dangma (goddess of vegetation), Tagera Ningwaphuma (Almighty, omnipotent, omniecient, omnipresent goddess), Tetlara Lasodimma (goddess of blessing), Thapchum Thapsang Dangma (goddess of technology development, arts and culture), Thillillung Thamden Lungma (Almighty motherhood of the entire humanity), Thoksa Pusa Dangma (goddess of mammals and birds), Thuplep Yanglep Dangma (goddess of wealth and prosperity), Yakwa Mangwa Dangma (goddess of livelihood and survival), Yangsa Kundhey Dangma (goddess of money and prosperity), etc.

The adherents of Yuma Samyo believe that Goddess Tagera Ningwaphuma has provided all that is necessary for life and survival of the human beings – a suitable biosphere, environment, plants, animals, minerals, crops, domestic animals etc. hence, to express their gratitude, the Yumaism adherents offer everything they produce or rear to the Goddess Tagera Ningwaphuma through Yuma Sam – the daughter or the earthly matriarchal component of the triue Goddess. The Goddess is worshipped through Yuma Sam at the Mangdhan (altar/ Lasso). She is propitiated with Sangsing dhup, flower vase with Artemisia-twigs, flowers, newly harvested fruits, vegetables, ginger, creals such as cooked rice (tooksok), husked rice, bitten rice, green maize cobs, cucumber, brewed millet (thi-sok), oilseeds, pulses (soybean, black gram, rice bean etc.) spices (ginger, cardamom) etc. or whatever is produced in the field through “Yuma Sam”, constructing a temporary altar / Lasso inside the dwelling house twice a year once during Sisekpa Tumyen (Sawaney Sankrinti) and at Kokfecla Tumyen (Manghey Sankranti). Since, the newly harvested crop-offering is to be conducted by the shamanic priest, Phedangma, in every house, the offering festival extends for months on end depending on the availability of a Phedangma especially during Kokfecla Tumyen in the respective area. Thus, in practice, the offering of newly harvested crops is conducted only once a year nowadays and popularly known as Cha-sok-Thi-sok tongnam festival. The first ripe fruit, ginger, flowers, cereal especially rice, beaten rice and millet etc. are offered to the goddess before they are consumed at home. In the case of the shaman priests, they conduct a separate ritual known as Phung-Sok Thimma to offer various newly harvested crops, spices and other materials and products – Thi-sok, Took-sok, Himkhe, Yakhe, etc. to the Goddess Tagera Ningwaphuma through Yuma Sam performing this special ritual during Kaok Phekwa La-gaenge (during the full-moon of Mangsire Purnima). She is also offered fish and blood sacrifices of fowl, pig (phak sook), duck, and other animals, millet beer (thi-sook) at the temporarily built Altar / Lasso (Yagrangsing or Pengiri Penkesing) through Yuma Sam (the second-person of the absolute Goddesshead should not be included in the category of Sammangs or called Yuma Sammang and treated as a household divinity – Him Sammang). Yumaism believes that individual soul is present only in human beings. All other animals have no individual souls but have group souls. The plants have no souls. Hence, the Yuma adherents do blood sacrifices and eat all types of meat. Unlike Yumaism, Hinduism believes that all living and non-living plants and animals have souls (purusha) and body (prakriti). The Satteyhangmas inclusive of so called Darap yuma has adopted the Hinduism belief system which is against Yumaism.

If you have any questions that you would like me to answer, please E:mail me at jrsubba@yahoo.com or my facebook and I will be glad to hear from you. But I suggest you to go through my latest book entitled "Yumadharma ko Darsanik Vishleshan" released in 2011.

Some of the books are out of print. Most of the books are available at JANCO, Metro Point, Gangtok, Sikkim Phone No.09434126801or 03592-203774 or with the author. Contact the author at 03592 232960  ..