Pacifying the Turmoil of the Mamos - ALL WELCOME

February 13th—February 22nd

Date details +
    Room: Small Meditation Hall

    Ten Consecutive Days of Mamo Chants

    Thursday, February 13th through Saturday, February 22nd

     5:30 P.M. to 6:45 PM


    Shambhala Day marks the end of the Tibetan year. There's a period before this when accumulated karma comes to fruition and obstacles arise. To dispel and purify this karmic accumulation of personal, social, and environmental chaos, and to gather protection for the fresh year, we practice as much as possible in the days leading up to Shambhala Day.

    In particular, we chant Pacifying the Turmoil of the Mamos, an elaborate protector offering.

    Mamo practice is a contemplation of cause and effect and of wrathful compassion and awareness. It helps us tune into the protector principle of awareness and is a way to connect to a sacred outlook, which restores balance in the world.

    Please join us as often as you can during this 10-day practice period, then come celebrate Shambhala Day on Monday, February 24 (and the pre-celebration pot luck and other activities on Sunday, February 23). 

    On the day before Shambhala Day it's a custom to deep-clean, unclutter, and refresh the Meditation Center (and your own home and practice space) to prepare for the coming year. This year we are scheduling the Center's cleaning day, known in Tibetan as Ny Shu Gu, on Saturday, February 9, beginning at 9:30a, followed by traditional Tibetan soup at 12:30p. Please come make the place where we all meditate sparkle; there are many ways to help!


    For more information about mamos, here's an article written by the Dorje Loppön, Lodrö Dorje:

    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're caught up in the momentum of good and ill around us. We share virtue, exertion, beliefs, conflicting emotions, prosperity, difficulty and sickness with our family, our community, and our country. We are continually reacting 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 karmic forces on a psychic level.

    Traditionally, the end of the old year is 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, and accidents. Inwardly, it manifests as emotional fixation, sickness and unbalanced inner energy in the psycho-physical body. Secretly, it manifests as fixed beliefs concerning ourselves, and of 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, with wakefulness) also, in part, has this function.

    What makes this a real communication, rather than just a religious practice done with wishful thinking? Well, perhaps we could think of The Four Factors: First, keeping our own conduct and awareness straightforward and kind. Second, keeping open 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.