According to K. Buffetrille, these cults were closely linked to the social hierarchy of the villages. The sovereigns were considered the sons of the Kula (deified mountain). Thus, kings justified their position in society by their divine status.

The local tradition says the creators of the world were the gods of heaven (Chya), and some of them would have been decayed on earth.

The Kula had to be satisfied, with offerings, libations and sacrifices of animals. Otherwise they could lead to natural catastrophe and even the death of sovereigns. But nowadays, these beliefs and worship practically no longer exist in Tibet.

However, there is still a cult that has survived until today. It's the worship of the gods of the soil (yüllha), considered to be the ancestors of the Tibetan population.

Tibetans have an anthropomorphic vision of these gods. Usually, they see them as warrior gods, wearing armours and often riding a horse. The Yüllha are often masculine deities, but we can find some feminine, like Lalu represented by the mountain Jomo Gangkar.

In addition to the physical aspect, human reactions like jealousy and others are also attributed to the Yüllha. The latter are the guardians of the order and prosperity of the country, as well as the owners of the wild animals of the surroundings.

Concerning ritual practices nowadays, an offering of juniper fumigation is done daily by the master of the house. Moreover, we can observe a resurgence in some regions, of an ancient ceremonial annual cult. The latter is followed by various sports competitions featuring one man of each family. The winners are then considered as great men (mi chenpo), chosen by the gods.

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