Pacifying the Turmoil of the Mamos

January 25th—February 3rd

Date details +

    Ten Consecutive Days of Mamo Chants

    Friday, January 25th through Sunday, February 3rd

     5:30 P.M. to 6:45 PM each evening

    All Are Welcome!

    Shambhala Day marks the end of one year's cycle and the beginning of a new one. To dispel the karmic accumulation of personal, social, and environmental chaos at the year's end, all students & practitioners of any level of practice are encouraged to practice as much as possible in the period just before Shambhala Day. In particular, we are encouraged to recite the mamo chants together beginning eleven days before Shambhala Day.  Please join us as often as you're able to during this 10-day practice period, and then come celebrate Shambhala Day on Tuesday, February 5th. 

    The chant, Pacifying the Turmoil of the Mamos, is an elaborate protector offering traditionally recited from the twentieth through the twenty-ninth days of the last lunar month of the Tibetan year. By reciting the chant, we tune into the protector principle of awareness and reconnect with sacred outlook.

    It is traditional before Shambhala Day to clean and refresh the Meditation Center (as well as the space where you practice at home) in preparation for the coming year. This year we are scheduling this event, Ny Shu Gu Cleaning Day, on Saturday, January 19th beginning at 9:30a followed by a traditional Tibetan soup lunch at 12:30p.   All are welcome to help clean the Center!

    Read 'Protector Principle' by Dorje Loppön Lodrö Dorje to find out more:

    Protector Principle:  Averting the Negativity of the Old Year
    by Dorje Loppön Lodrö Dorje

    The year end Mamo Days practice [Mamo chants] is a means of clearing up the environmental negativity of the whole year.

    It is traditional at this time to invoke the transforming power of realization in the form of the Dharma [Buddhist teachings] Protectors’ practice. The karmic forces which shape our world are both personal and collective. We are caught up in the momentum of conditions around us, for good and ill. We share virtue, exertion, beliefs, conflicting emotions, prosperity, difficulty and sickness with our family, our community and our country. We are continually reacting to and contributing to the general energy.
    Just as the motion of the earth and the cycle of the seasons take place, there may be also a cycle of the karmic forces on a psychic level. Traditionally the end of the old year is seen as a time of the ripening of karmic tendencies. The Protectors’ practice at this time is a way of actively purifying and transforming the accumulated negativity.

    Outwardly, this negativity manifests as discord, opposition, desires, accidents. Inwardly, it manifests as emotional fixations, sickness and unbalanced inner energy in the psycho-physical body. Secretly, it manifests as fixed beliefs concerning ourselves, and the reality of subtle and spiritual aspects of existence. For instance, we might think that the psychic and spiritual forces of life are solidly and definitely external from our own awareness. Or we might think that such dimensions positively don’t exist and don’t function at all. Both extremes create trouble for us.

    To help deal with this accumulated karmic force, we attune ourselves to the lineage blessing in the form of the larger and compassionate mind of practice, and invoke the Dharma Protectors, who are the form of enlightened energy with the role of transmuting and overcoming such environmental negatively, outer, inner and secret. The Drala Principle [invoking and connecting with sacred energy, wakefulness] also has this function, in part.

    What makes this a real communication, rather than just a religious practice done with wishful thinking? Perhaps we could think of our four factors: First, keeping our own conduct and awareness straightforward and kind. Second, keeping openness to the fundamental nature of our awareness, which is inseparable from the awakened Masters of our tradition. Third, keeping familiarity with taming, riding, and transmuting our own personal energies, through our lungta and our vajrayana practice. Fourth, paying attention properly to the details of our lives. These factors tune us into the energetic background of our life in a sane way.