Awakening through Practice
- KSD London
- Jun 2
- 6 min read
Updated: Jun 5
An interview between Zhi Yi of Eastern Horizon Magazine and Lama Zangmo
1 December 2024
Zhi Yi: What inspired you to go to Kagyu Samye Ling in 1977?
Lama Zangmo: In the 1970s, there were very few Buddhist centres in Europe, and Kagyu Samye Ling was the only Tibetan Buddhist centre at the time. I had learned a little about meditation here and there, but later I came across Chögyam Trungpa Rinpoche’s book ‘Cutting Through Spiritual Materialism’. I remember walking into a bookshop and noticing a stack of copies on the shelf. I picked one up and flipped through it, and the content immediately resonated with me. His language was clear and fresh, unlike most translations of Buddhist texts at the time, which often used archaic terms that were hard to follow. Many Buddhist concepts didn’t yet have equivalents in English, which made earlier texts even more challenging to understand. Trungpa Rinpoche and his books left a deep impression on me.
I decided to visit Samye Ling to learn more about meditation, as there were few other options available at the time. By then, Trungpa Rinpoche had moved to the United States in 1970, but it was simply a desire to deepen my understanding of meditation that led me to Samye Ling.
How has your perspective on retreat practice evolved since your first retreat in 1984?
I deeply value the retreat experience; the eleven and a half years I spent in retreat were truly time well spent. During my first long retreat, we spent 5-6 months in complete silence. Initially, it was challenging because I wasn’t able to let go of the past or manage my thoughts effectively. In my second retreat, Lama Yeshe Losal Rinpoche served as the retreat master. The retreat was structured in a unique way: it began with a looser approach, became more rigorous in the middle, and then eased again towards the end.
All the retreatants would come together for meals and pujas, but most of the day was dedicated to individual practice. Over time, the periods of silence were increasingly beneficial as I tried to let go of my ‘baggage’. We received many precious teachings and transmissions from several Lineage Master. Venerable Khenchen Thrangu Rinpoche, for example, gave most of the practice instructions and would visit us regularly to offer his wisdom. Khentin Tai Situ Rinpoche also visited us every year to give advice and personal guidance.
Retreat life strips everything down to just you and your mind. It means recognising that the responses to external triggers are your own responsibility. Negative emotions such as anger, anxiety and attachment arise from the mind, and with awareness that creates opportunities to purify the mind. Looking back, I feel that my Dharma practice has grown and deepened as a result of these retreats, although I also recognise there is still a very long way to go!
These days, since taking on the responsibilities of running Samye Dzong London in 1998, life has become busier. As a result, I can only manage retreats lasting one month at the most.
What unique challenges and opportunities come with being a female Lama in the modern world?
I feel very fortunate to have encountered the Dharma in the 1970s. During that time Akong Tulku Rinpoche was very available to everyone, and his presence, strength and gentle kindness benefitted so many people. Many great Lineage Holders also visited Samye Ling for long periods of time, including His Holiness the 16th Karmapa, Venerable Tai Situ Rinpoche, Venerable Gyaltsap Rinpoche, Venerable Thrangu Rinpoche, Khenpo Tsultrim Gyamtso Rinpoche and others. They had recently escaped Tibet and as they didn’t yet have responsibility for large monasteries, they were able to dedicate time to teaching at Samye Ling.
Samye Ling is a unique place where monks, nuns, and laypeople live together, everyone receiving the same teachings. I feel fortunate that there are no obstacles to becoming a female lama in this environment. Akong Rinpoche conferred the title of Lama on three nuns and one monk—more women than men— which was well received, especially by Western women. In Tibetan Buddhism, both His Holiness the Dalai Lama and the Karmapa have also shown strong support for Bhikkhuni ordination, which reflects an encouraging attitude.
That said, I believe there are more pressing issues we should focus on, such as ensuring the Dharma’s continuity for future generations. The Tibetan masters dedicate their lives to benefiting sentient beings, and while there is growing interest in the Dharma, it remains fragile. We live in a highly materialistic world where people must work to earn a living, leaving little time for spiritual practice.
Buddhist centres are not merely cultural hubs. The Dharma provides practical tools for taming the mind. Ultimately, the survival of these centres depends on how deeply people value and engage with the Dharma. The level of importance individuals place on it will dictate whether Dharma centres can thrive and continue serving their purpose.
How do you approach teaching the Dharma to people from diverse cultural and spiritual backgrounds?
Kagyu Samye Dzong London welcomes visitors from any backgrounds and age groups. For beginners, we offer courses such as introduction to Buddhism and meditation. For those seeking more advanced teachings, there are practices and courses covering major texts from the Kagyu lineage.
While we do our best to provide a variety of resources, we could benefit from greater organisation and more teachers. Currently, there is a shortage of Dharma teachers. However, some monks and nuns from Samye Ling are undergoing six years of intensive training at the Thrangu Sekhar Retreat Center in Nepal, and once they complete their training, they will return to teach and contribute in various ways.
For those wishing to delve deeper into the Dharma, we often recommend visiting Samye Ling or Nepal, where more extensive teachings are available from time to time. Many highly trained Khenpos and masters are based in India and Asia and unfortunately these days inviting them to teach in the West is challenging due to visa restrictions, which limits their ability to travel.
Can you share insights about integrating traditional Tibetan Buddhist practices into urban environments like London?
It is very fortunate that Kagyu Samye Dzong is located in the heart of London. We are in Bermondsey, which is a central London location not far from Tower Bridge, but it is surprisingly quiet, which is ideal for a meditation centre. However, the teachings on taming the mind remain the same, whether you are in an urban or rural setting.
In large cities like London, people often face long hours of commuting, demanding office jobs, and high levels of stress. This makes it essential to have access to Dharma centres in urban areas. City-based Dharma centres complement rural retreat centres by offering accessible spaces for refuge, regular practice and teachings amidst the challenges of urban life.
Dharma centres in bustling city environments provide a lifeline for those seeking spiritual grounding while managing the pressures of modern living. Meanwhile, rural retreat centres and monasteries such as Samye Ling and Holy Isle allow individuals to engage in deeper practices in a more secluded setting. I spend most of my time here at Samye Dzong London, though I visit other centres too from time to time.
Can you share an anecdote from your time with the 16th Karmapa that continues to inspire you?
I remember wanting to take refuge with Akong Rinpoche, but he suggested that I take it with His Holiness the 16th Karmapa instead when he visited Samye Ling in 1977. So I was fortunate to take refuge with the Karmapa. The main thing that struck me was that he radiated pure joy, he was like the sun.
There is a photograph from the late 1970s, taken by one of Akong Rinpoche’s students, that shows the 16th Karmapa sitting on a throne, his body appearing clear but transparent. In the image, you can Lama Zangmo performed light offering at Kagyu Samye Dzong. see the throne behind him while his form remains clearly visible. Seeing that photo filled me with an overwhelming sense of faith in the Karmapa.
What advice would you give to younger generations seeking spiritual growth in an increasingly secular world?
I would advise people, both young and old, to consider impermanence and to use their life on something truly meaningful and beneficial.
It is said in the texts that both teacher and student need to spend time observing each other before making any commitments. Being discerning and mindful in choosing a teacher is essential for a meaningful and authentic spiritual journey.
