Jetsunma Tenzin Palmo presents a nuanced and measured view of technology in relation to spiritual life. She recognizes that technological means can serve as useful instruments for accessing teachings, listening to talks, studying texts, and connecting with dharma communities that might otherwise remain out of reach. In this sense, technology can widen the circle of those who encounter the teachings and offer support to practitioners who are geographically isolated. Yet even in acknowledging these benefits, she consistently treats them as secondary and instrumental, never as the heart of the path.

At the center of her perspective stands the insistence that genuine transformation arises from training the mind through meditation, ethical conduct, and the cultivation of wisdom. Technology, in her understanding, cannot substitute for direct experience, disciplined practice, or the depth that comes from sustained engagement with a teacher and a community. She warns that the ease of access to information can foster a kind of spiritual consumerism, in which one collects teachings without allowing them to permeate and reshape one’s life. The danger lies not in the tools themselves, but in the tendency to mistake exposure to teachings for actual practice.

Jetsunma Tenzin Palmo also draws attention to the way technological habits can fragment attention and undermine the very qualities that contemplative practice seeks to develop. Constant distraction and mental restlessness erode the capacity for stillness, continuity of awareness, and inner simplicity. For this reason, she encourages clear boundaries around technological use, including periods of deliberate withdrawal from stimulation, so that the mind can settle and deepen. Such restraint is not framed as rejection of the modern world, but as a conscious choice to protect what is most essential.

Her overall stance could be described as one of disciplined balance. Technology is regarded as a tool that can support the dissemination and study of the dharma, provided it remains firmly in a subordinate role to lived practice. When used mindfully, it can complement traditional methods; when used uncritically, it can foster superficial engagement and spiritual laziness. The responsibility, as she presents it, lies in ensuring that external tools never overshadow the inner work of transformation, and that the simplicity and clarity at the heart of the path are not lost amid the noise.