Sing-si is a type of oil/ghee produced manually. It is purely made with locally available materials and doesn’t mix any imported ingredients unlike the oil which are available in the market today. The main ingredient used is the Se-lung- a black small oily seed. Its scientific name is Parasassafras Confertiflora. The Se-lung tree is either wild or domesticated. Usually, in bygone days, it is believed that almost many villages had a trend of processing Sing-si, however, the trend wasn’t famous unlike Thongsa village under Chongshing Gewog (block) in Pemagatshel. According to grandma Nimdaza who is seventy-four years old, processing of Sing-si was part and parcel of their lives and members from every household were engaged in performing chores of Singsi production. Further she says that the labor contribution was also done depending upon the number of members present in the household. More than one worker was engaged from the household which had more family members. The materials needed were –Tsir (a small bamboo basket), Mar-kang (wooden block), plank, stones, Neetong-ma (pestle), frying pan, Luu (pounding stone). The Sing-si was used mainly for offering butter lamps. Other secondary uses were for human and animal consumption. Humans consumed it as there weren't imported oils available those days in the shops.

While primitive forms of early agriculture on the territory of Uzbekistan emerged in the late Stone Age, the emergence of irrigated agriculture dates back to the beginning of the II millenium B.C., and can be observed on the territory of Bactria (present-day Surkhandarya region). Based on great experience and methods gained through studying the agriculture delicate fenologic observations were discovered. Specific agriculture traditions and ceremonies were also formed. Having passed successfully through frosty days and waited impatiently for warm spring days, farmers, gardeners and cattlebreeders carefully prepared for large-scale agricultural works (i.e. prepared their ploughs, harrows and horses, repaired carts, made tools ready for usage). Thus, for centuries, agricultural knowledge and skills have been accumulated, which is transmitted from generation to generation.

The name for this festival brings together two words, Lha means god and Soel means offering or prayer. The tradition in Sangbekha is primarily a Bon practice. Bon was a diverse body of localized ritual practices flourishing in Tibet before Buddhism expanded into the region. According to Sam Van Schaik (2013), Bon or the Bonpo religion, only emerged as a unified body of practices when put in contrast to Buddhist practice as the “othered” alternative to Buddha’s teachings. Following the eleventh century, the diverse practices organized and formalized in conversation with contemporary practices. Scriptures emerged, mainly through Terma hidden treasures, and visions of Tertons who discover the treasures such as Loden Nyingpo. Although Bon Terma contain legends that Bon existed before the introduction of Buddhism to Tibet, Van Shaik notes "the 'old religion' was in fact a new religion." Following these developments and reforms of the practices to eliminate animal sacrifices, some scholars consider Bon to be a distinct sub-school within Tibetan Buddhism. Over time, Buddhism became more popular and Bon practice waned. The Bon tradition also existed in Bhutan before Buddhism took hold. Although the Bon tradition is not as strongly recognized by the people of Bhutan, it still existed in every corner of the country, making this tradition one of the oldest in Bhutan. The Bon tradition takes refuge in the earth, rocks, cliffs, trees, sun, moon, stars, etc. are the protectors, and formerly involved offering animals in sacrifice. The Bon practitioners in Wangdiphodrang Dzongkhag or district, such as the communities of Gaseng Tshogom, Khatoekha and Lhashing Tsawa, performed a common ritual known as Lha-soel every three years. The ritual is organized by one of the Pawo male shamen, and Neljorm or Pamo female shaman, of each village. They alternate hosting the program every three years. The organizer of the year prepares for the rituals, tents are pitched near the organizer's house and the Lha-soel ritual takes two whole days. In an interview with 68-year-old female shaman Aum, elder, Kencho Om has been a Pamo for 25 years in Nakey-kha village in Sangbekha gewog, Haa Dzongkhag a district of eastern Bhutan. She said that the Pamos are the same as Nyeljoms and are common throughout central and eastern Bhutan. They are the female mediums who are possessed by local deities. Their job is to diagnose and cure diseases through divination and rituals. It is believed that the abilities of Pamo continuously persist through the family line. When a practitioner dies, the spirit passes to her daughter. However, it depends on the decision of the deity to choose the legitimate “wife” to inherit the role among the daughters or granddaughters. Aum Kencho has no formal education, but learned the and rituals transmitted through their family line. According to her, Pamo play an important psychological and healing role in a rural society where the supernatural is a part of life. They do what others cannot, such as mediate through the mind. The Bhutanese believe that illnesses are due to an imbalance in the various elements that make up the body, and that they are often caused by one of the numerous vengeful spirits associated with certain symptoms that consist of Tsa energy channels, the Lung wind channel, and the Thig-le seed channel in the human body. When these channels unbalance each other, it causes illness. The Lha-soel is held at the beginning of the 6th month (July) and another in the 12th month (January) according to the Bhutanese calendar. It is performed twice a year (summer and winter). In summer, they perform a shortened ritual (Due-pa) in the evening, while in winter they perform a grand ritual (Gye-pa) that usually lasts from evening to the next morning. Although there is no specific time, the ritual is performed either on the 8th, 10th, 15th, 25th and 30th of the month.

Death is often considered as a great loss but not more than the fear incurred from the unnatural deaths; such as accidents from falling off a tree or death caused due to an encounter with wild animals as they strongly believe that death has been caused from dishonoring the deities or by evil spirits or by bad spells from somebody. They conduct very elaborate ceremonies to appease the spirit of the deceased and deities, especially the deceased with food and drinks so as to prevent misfortune to the surviving people. Lhops believe in the dual existence; that when death occurs, the soul, Se-hok, leaves the body and dwells in the emptiness for certain period and later joins the world of Sim-pu (death).