Jetsunma Tenzin Palmo’s life as a nun can be seen as a sustained demonstration of what deep commitment to the Dharma looks like when joined with a clear vision for women’s spiritual potential. She is widely known for undertaking a twelve-year solitary retreat in the Himalayas, much of it in a remote cave at high altitude under extremely harsh conditions. This retreat, including several years in strict seclusion, stands as a powerful embodiment of the contemplative ideal in the Tibetan tradition and has made her a touchstone for serious practitioners, especially women seeking examples of rigorous yogic practice. Her retreat is often understood not only as personal discipline, but as an offering on behalf of all those whose circumstances prevent such intensive training. Her accomplishments, however, are not confined to solitary practice. She became one of the first Western women to receive full ordination connected to the Tibetan tradition, taking bhikshuni vows in the Chinese Mahayana lineage after her initial novice ordination. This step, rare for a Western woman of her generation, gave her both the authority and the experiential grounding to speak on the situation of nuns with unusual clarity. Later recognition came in the form of the title “Jetsunma,” a mark of esteem for her realization and service within the Drukpa Kagyu lineage, acknowledging her as a venerable master and spiritual exemplar. From this foundation, she has become a leading advocate for female monastics and practitioners. Her efforts to improve education, training, and ordination opportunities for women have been steady and far-reaching, consistently emphasizing that women possess the same capacity for awakening as men. The founding of Dongyu Gatsal Ling Nunnery in Himachal Pradesh, India, is a concrete expression of this vision. The nunnery offers a place where Himalayan and Tibetan nuns can receive serious study and practice training within the Drukpa Kagyu tradition, helping to restore and sustain a lineage of accomplished female practitioners that had long been marginalized. Alongside institutional work, her teaching and writing have carried these concerns into a broader spiritual conversation. She travels widely as a Dharma teacher, presenting Tibetan Buddhist teachings in ways that speak both to traditional practitioners and to those encountering the tradition from other cultures. Her books and recorded teachings convey not only doctrinal clarity but also a persistent encouragement toward disciplined meditation, ethical integrity, and respect for women’s full participation in the spiritual life. Through these combined activities—intensive