Lama Tsomo is a Tibetan Buddhist lama, a former homesteader, and an heiress to a family fortune, who lives a quiet life in the mountains of Montana. Now she is beginning to teach the practices and insights gained through years of solitary retreats and study.
How can a spiritual awakening improve the chances that our world will be healed? And where can we find the insights and capacities to help each of us navigate life and be authentically happy?
Lama Tsomo, one of the first American women ordained as a Tibetan Buddhist lama, has been mulling these questions for years.
Tsomo is a student of Gochen Tulku Sangak Rinpoche, who carries the teaching of the Nyingma path of Tibetan Buddhism. Under his guidance, Tsomo did more than three years of solitary retreats. And she managed to pick up the Tibetan language, allowing her to converse directly with her teacher using concepts not readily expressed in English.
After she achieved proficiency in all the levels of the Nyingma path, Rinpoche ordained her a lama in his monastery in Nepal in February of 2005 and again in a ceremony in his temple in Montana the following summer.
Lama Tsomo has a remarkable backstory. To many in the United States, Tsomo is known as Linda Pritzker. She's an heir to a family fortune built via the Hyatt Hotel chain and other enterprises. Her well-connected extended family includes Penny Pritzker, recently appointed secretary of commerce by President Obama; Gigi Pritzker, filmmaker and co-founder of Odd Lot Entertainment; and Anthony and Jay Robert Pritzker (J.B.), co-founders of the Pritzker Group, a venture capital and investment management firm recently featured on the cover of 彭博商业周刊.
Linda Pritzker had no interest in joining any of the family businesses. As a teenager, she discovered a passion for saving the environment after a summer of exploring the wilderness areas of Glacier National Park and other regions of the American west. She came to believe that a civilization built on an ever-growing demand for stuff (and the natural resources required to produce it) does not result in happiness and well-being, and is not sustainable.
作为一个年轻的女人，她离开芝加哥，开始了生活在威斯康星州，在那里她养山羊自耕农，从小家里的蔬菜，并带来了三个孩子。 她当荣格治疗师，写了一本有关女性和西方神话女孩的地方，并通过慈善团体分享了她的财富，她几乎总是给人以匿名方式。 （全面披露：YES！杂志是接收来自喇嘛措姆和她的基金会支持的非营利组织之一。）后来她搬到了农村社区在蒙大拿州西部的山区。
Today, Lama Tsomo—with the oversight of Rinpoche—is building a Buddhist retreat center in Montana called the Namchak Retreat Ranch. She's also developing a plan to teach Tibetan Buddhism via a network of living-room learning and practice circles. She has just completed a book, to be released in 2014, entitled Why Is the Dalai Lama Always Smiling? A Westerner's Introduction and Guide to Tibetan Buddhist Practice. She has also completed a two-DVD set, which is a dialog with Christian mystic theologian Matthew Fox. Through her teachings and writings, she hopes to share the practices that have brought her deep joy and meaning, and to explore ways a greater spiritual awakening can transform our world.
Until now, she has avoided the limelight, closely guarding her privacy and her contemplative way of life. But her teaching practice and writings mean she is becoming a more public figure, and she agreed to share her story and her aspirations with YES! Magazine's Sarah van Gelder.
萨拉凡盖尔德： 我想和你谈谈你的精神之旅，以及如何成为藏传佛教的实践者和教师。 首先，是什么让你意识到你需要一个精神导师？ 和是什么让你觉得Gochen固仁波切Sangak是适合你的老师吗？
喇嘛措姆： 我沉思了数年，严重，没有指示。 我只是放弃了，我只是想，我不知道我在做什么！ 我的脑子里徘徊。 我还不如坐在牙医的候诊室。 于是，我放弃了。
After five years of not meditating, I felt generally out of sorts. My life was off-kilter. So I decided to go back to meditating, but this time I would do it with instruction. I wrote down a list of qualities that I was looking for in a teacher: must not be interested in sleeping with female students, must be knowledgeable in a scholarly way in their tradition, and must be an accomplished practitioner. One thing I forgot to add to the list was "must speak English."
I was at a solitary 10-day retreat at a Tibetan Buddhist center in Santa Fe. And it just so happened that Rinpoche was offering a teaching at the end of the retreat. I didn't get it right away that this was what I had been praying for. But the next time I saw him teach it became clear to me. This is my lama!
Rinpoche was everything I'd had on the list but, of course, he didn't speak English. I'm thankful now, though, because I've learned Tibetan. And to be able to think in Tibetan and understand words that we don't have in English—it's almost like going through the looking glass into another world.
凡盖尔德： Tell me a little bit more about your teacher's story—I know that he spent some time in prison in Tibet.
喇嘛措姆： During the Chinese Cultural Revolution, there were efforts to disgrace spiritual leaders and reduce their standing in the eyes of their followers.
The authorities knew that Rinpoche had taken a vow not to kill living beings. So they told him they were going to gather the local people in a town square in Kham, eastern Tibet, and that the following day he would have to kill a sheep in front of the crowd or be killed himself.
He stayed awake much of the night trying to figure out what to do. He was only around 13 years old. Finally he came up with a plan: He would get the guard angry enough to hit him, and then he'd fall down.
In the morning, they brought him out to the square where everyone was gathered, and the sheep was brought forward.
He turns to the guard—a Tibetan man, working for the Chinese—and he begins talking 法 [Buddhist teachings]. This was a big no-no; religion was considered "the opiate of the people" at that time. So he's egging the guard on, but the guard isn't doing anything, isn't getting angry. Finally Rinpoche is screaming quotes from the scriptures—actually very inspiring, profound quotes—and everybody in the square is like, "What?"
Finally the guard hauls off and hits him. Rinpoche falls down as planned and stays down. The townspeople, of course, are not at all happy to take part in this, and, as Rinpoche had hoped, somehow the sheep gets away.
The result is that both Rinpoche and his father, also a lama, are sent to prison—both were spiritual leaders with a lineage dating back, even before Buddhism came to Tibet, to the Eagle Clan.
凡盖尔德： And what was his time in prison like?
喇嘛措姆： It turned out that all of the most accomplished lamas and scholars were thrown in together. Rinpoche, who had lived in an isolated rural area, would never have gotten such a good education if he hadn't gone to prison.
At first, he was absolutely furious at the Chinese. You can imagine. Here's a preteen, suddenly ripped from his family, with no control over his life at all, watching his country being destroyed. In fact, he was being forced to participate in the destruction; prisoners like Rinpoche had to chop down the trees their communities had protected for centuries.
One day, his teacher said, "So, I understand that you aren't always doing the work that they're giving you to do. Sometimes, while they're not looking, you're just making a noise with your hatchet and you don't actually cut the tree."
And he said, "Yes, that's true."
And his teacher said:
Don't do that. We can't count how many lifetimes you've had, but somewhere along the line you must have planted the karmic seeds that you are now reaping. You're working that off while you're studying the dharma with me. And the guards, meanwhile, are sowing the seeds of bad karma that they're going to reap in the future. But they won't have any guidance, so they're going to suffer even more.
Rinpoche gave this a lot of thought, and he began to have compassion for the guards. They were planting bad seeds for their own future, and they weren't even experiencing a fleeting happiness in exchange for the suffering they would experience later.
As Rinpoche came to see his situation from this point of view and trained his mind with the practices, his experience changed from a hellish life to one that he describes as being almost like heaven. Though his outer experience hadn't changed one bit, he was now truly happy.
凡盖尔德： Rinpoche sounds like an extraordinary teacher. How has studying under him, and doing the practices you learned from him, affected your sense of well-being on a daily basis?
喇嘛措姆： When I started studying with Rinpoche, I asked a lot of questions and got a theoretical understanding. But I wanted to see for myself if the methods actually worked.
所以，我的道路测试它们。 随着一些实践，我发现自己变得冷静清醒，并几乎立即。 有一件事我所做的就是从床上坐起来第一件事就是在早上做了一个简单的做法，需要向30 60秒。 我觉得区别马上
其他做法需要较长的时间，如定居的头脑沉思，但经过一段时间后，我发现我正在经历我一天的方式，更有同情心，更冷静，更集中，更谁我真的感到，那我真正的本质是未来前进和其他的东西被落下了。 为实现或开明或佛藏字 桑耶。 和 唱 指清热，清理和 gye means maturing and bringing forth.
I continued to road-test the methods, and I thought I'd try some total immersion. After a couple of 10-day retreats, I really noticed the difference. I was sort of glowing, and some of my old neuroses and static were out of the way. Other people began noticing the change.
In difficult situations with people, where normally I would get caught up in my own emotional reaction, I was able to get a little extra time before the fight-or-flight response took over. That's extra time before the amygdala kicks in and the adrenaline rush, which shuts down the higher brain functions, like compassion. And so I was behaving in a different way in the moment.
我有挑战，仍然在我的生活。 当你变老，你的责任变得越来越大，你的孩子长大了，你担心他们，你不用担心你的工作和世界的问题。 我所知道的所有这些事情，他们感动。 与此同时，我不是他们或反应的瘫痪。
凡盖尔德： 我想知道，你认为我们在这个历史时刻。 你不仅研究藏传佛教也荣格心理学。 你有什么你对我们在哪里学习，我们所面临的挑战，学到了什么？
喇嘛措姆： 但从荣格一点，我相信人类是，从某种意义上说，重新制定童年的发展阶段。 婴幼儿是完全与他们的母亲，竟然没有自我独立意识的统一。 然后，他们的自尊心开始发展，并作为他们到蹒跚学步的年龄，他们经常做恶梦，他们担心在床底下的怪物。 清醒的头脑有推无意识下来; 他们必须找到王子杀龙。 所以这是在这个阶段的发展任务。
Then we come to adolescence, where the ego is in complete, full display, not tempered by experience, wisdom, or knowledge. We believe we know better than our father or mother.
Then the prodigal son moment happens and we realize, "Oh my gosh, I don't know it all! And I actually need the help and the wisdom of the generations before me."
I think we're in a prodigal son moment today. We've come to the end of ego inflation; we're starting to see that we don't know everything. Many of us are realizing that we need to go back to the wisdom of the elders. By bringing the wisdom of indigenous cultures together with technology, we have a chance to create a more balanced, adult life.
要在速记谈论了非常深刻而复杂的过程，我们很多人意识到，我们需要把我们的自尊心到母亲（大地）和父亲（天空，灵性，传统的道德守则）的服务。 自我是关于感觉自己是独立的，不同于大家和一切。 从视图和新的科学之一，精神点，以及 - 我们看到，我们实际上是在本质上，一个大的事情。
这种结合在一起的感觉简直爱。 我的父亲和我的无奈，曾经说过，“你想想，如果我们都只是彼此深爱着对方，我们可以解决所有的世界问题。” 我考虑过这个了一会儿，说，简单地说，“是的。” 他留下一反常态说不出话来。
我讲一个浪子的时刻，因为我们大多数人可以看到，我们是在一个过程，这将导致在一个水平比任何更为广阔的苦难历史记载，如果我们继续我们的现在，自我驱动的过程。 如果我们醒了，我们正与每个人和每件事加入，在一个基本的水平，我们可以计算出如何一起工作来解决这些艰巨的问题。 我们会感到很多快乐，而我们做到这一点！
There was a thought at the beginning of capitalism that if everyone worked for their own benefit, it would benefit all. I think we can say with certainty that we've experimented with that idea and it has been a resounding failure. While self-interest is certainly a human tendency, the fact that we all come from one vast, nonsubstantial awareness is the most fundamental aspect of human nature. Capitalism—or corporatism, as I see it—doesn't take this more fundamental aspect into account. A corporation is an artificial way for humans to work together. It isn't based on the village or the tribe, which are eons-old ways of working together that take into account our naturally evolved desire to contribute. And communism, per se, hasn't worked either; it's also artificial and doesn't fit who we are as human beings. That's why it failed, too.
Our true nature is that we're not separate. If we really were separate, why do we care when we see a mother hit her child?
We're caught up in this movie we're creating to interpret reality, and we don't understand that we're the author and the director. And from that illusion issues a lot of suffering.
But what if we pull away those layers, which is what the Buddha did? What if we see reality as it really is—that we're each a wave on one vast, beautiful ocean? Then we would simply need to solve our problems, which, I think, we have the mental capacity to do.
凡盖尔德： How do you see that playing out? What signs do you look for that, at least in some aspects of our world, people are acting on that sense of interconnectedness?
喇嘛措姆： Our situation is like a house of cards; the way we've arranged ourselves is terrible for everybody and the Earth. It's not working for us.
An old paradigm is dying. I think of it like an old landmass that is crumbling into the sea and can no longer support us. We can try to use big steel girders to hold it together and use lots of resources and effort. Or we can look over and see there is a new continent, a new landmass that is naturally emerging, just as the islands of Hawai'i emerged out of the ocean.
That natural emergence is a key thing that I use in looking at investments as well as at philanthropy. My father trained us to understand that having more resources than we need means that we have a responsibility to help the world and others who don't have that.
凡盖尔德： Can you give me some examples of some of the areas where you see that emergence happening?
喇嘛措姆： 所有权是关键之一。 我在读有关在所有权 最近YES的问题！ 杂志 并认为这是绝对的关键。 这样的问题是在我的思想，我尝试做正确的事在世界上。 另一种是从华尔街的经济基础上大街搬到之一。
凡盖尔德： 你这么了解世界形势和公正多么可怕的事情，现在都成了。 你如何保持你的平静和幸福感的，你是有意识的有多少苦难同一时间？
喇嘛措姆： 几年前，我来之前对这些做法，我住在一起的恐惧感。 我们使用了各种资源，有时只是为了与邻居跟上，买东西，我们一直坚信巧妙买，但我们可以做到不破坏地球？
我们打开一个事实，即我们不会分开的越多，更加深刻地认识我们成为痛苦和危险的是在这个时间，所以目前在世界上。 但是，如果我们真的开到，我们要觉得我们被误导的行为导致了广阔的悲剧。 我们需要力量才能够保持开放，因为我们去通过。 大多数导致人们以关闭的事情是感到很无助，我想。
一个我们做的做法就是要了解无常，熵，那东西放在一起团聚任何分崩离析，这包括我们的身体。 因此，在有限的时间内我走了，我问自己，我该怎么做，这将是最重要的战略要在众生受益最大的影响？ 这就是我的动机每一天。
而且，为了锻炼肌肉的同情，也有实践，如 tonglen，在那里你想象谁在灾难或困难的情况下追了上来的人，在痛苦的呼吸，以减轻它的他们，回馈幸福。 呼吸和可视化帮助你，使你的自然反应体恤更加生动和内脏。 然后，它可以帮助带你出去了我 - 不能 - 做什么瘫模式的行动模式。 多年来，我已经发现，行使这一“同情肌”的大大增加了我的能力，同情。
几年前，仁波切负责我建立一个务虚的设施，人们可以练习全浸这些方法，在一个原始的，自然的环境。 我们几个现在正在研究这个在一起，仁波切的指导下进行。 我们希望打开2018 2019或大寺庙设施。
我们的僧伽还建成1,000佛花园几英里远，朝圣的地方。 它只是发生在花园的核心人物是百胜莫寺的27英尺高的雕刻。 百胜莫寺的意思是“伟大的母亲”，在藏语伟大怀孕空虚了，所有的表现来的。 她也被称为“般若波罗密多”，这在梵语意思先验知识。
有空虚之内的品质。 例如，她从腰部裸体所以她的乳房都出现了，和乳房与同情心有关。 一旦我们踏踏实实地在自己的根是共同所有，纯明知意识，我们可以看到，如果有痛苦在那里，我没有从它分开。 还有那固有的活着并意识到一个响应。
凡盖尔德： 你正在进入在教学将是你生命中的一大重点的新阶段。 将在该采取什么样的形式？
喇嘛措姆： 通过我从仁波切学习学到的实践，我发现了一种开放的痛苦和支持解决方案 - 无论是我的，我的思想，我的钱还是我鼓励其他人谁正在做的事情。
虽然在我的生活中的挑战不匹配仁波切面临在监狱里的那些，我当然有他们。 难道我们呢？ 然而，由于被实践这些方法，我觉得一般快乐，富有同情心，并且深深的资源。 我们都需要在这些充满挑战的时代，我认为是只会变得更具挑战性。 然而，我们能遇到什么自带技能和欢乐和心脏。
仁波切花了无数个小时精心教导我，造成我这辈子的经验，深深有意义和快乐的这些方法。 刚过，他任命我一个喇嘛，他谈到我的责任传递下去这些教导。 该Namchak撤退设施，我刚刚写完这本书，和起居室实践小组，我将形成一个网络是我把这种形式的藏传佛教有兴趣的西方人所有方式。
莲花生大师，谁把佛教西藏，预言佛教会来西。 他还预测这些时间很多具体的事情。 一个预测是，当世界变得特别具有挑战性，人们会转向藏传佛教的方法，因为它们可以帮助我们应对这些困难的时期。 我想帮助任何人有兴趣访问的智慧源泉此。
了解达赖喇嘛措姆的工作和有关Namchak Retreat农家在http://www.namchakretreatranch.org/about-namchak/lamatsomo/ 在这里你还可以找到有关她即将出版的新书信息， 为什么达赖喇嘛总是面带微笑？ 和她的DVD基督教神学家神秘，马修·福克斯，“莲花和玫瑰。”
萨拉凡盖尔德写这篇文章 是！ 杂志一个国家，非盈利性媒体机构，融合强大的思想和实际行动。 萨拉是共同创始人和YES的执行编辑！ 杂志和YesMagazine.org。 她领导的YES！每季发行的发展在YesMagazine.org和赫芬顿邮报写专栏和文章，而且博客。 莎拉还谈到，并经常采访了广播和电视上领先的创新技术，表明了另一个世界不仅是可能的，它正在创建。 主题包括经济的替代品，当地的粮食，气候变化的解决方案，替代监狱，和积极非暴力，对美好世界的教育，等等。