{"id":48712,"date":"2017-06-29T11:44:46","date_gmt":"2017-06-29T16:44:46","guid":{"rendered":"https:\/\/uwm.edu\/news\/?p=48712"},"modified":"2017-07-05T10:11:11","modified_gmt":"2017-07-05T15:11:11","slug":"divalerio-explores-holy-madmen-tibet","status":"publish","type":"post","link":"https:\/\/uwm.edu\/news\/divalerio-explores-holy-madmen-tibet\/","title":{"rendered":"Scholar explores \u2018The Holy Madmen of Tibet\u2019"},"content":{"rendered":"

David DiValerio is, by his own admission, a madman. That\u2019s the name \u2014 Karma Drond\u00fcl Ny\u00f6npa, or \u201cKarma, Subduer of Beings, Madman\u201d \u2014 given him by the Karmapa, the head of the Kagy\u00fc sect and arguably the second most important leader of Tibetan Buddhism after the Dalai Lama.<\/p>\n

DiValerio, an assistant professor of history and religious studies, has spent the past 15 years studying the history of Tibetan Buddhism. In two recent books \u2014 a monograph, “The Holy Madmen of Tibet,”<\/a> and a translation, “The Life of the Madman of \u00dc”<\/a> \u2014 he presents a picture that will shock anyone who thinks of Buddhism as a placid, contemplative road to enlightenment.<\/p>\n

His subject is the \u201choly madmen\u201d (\u201csmyon pa,\u201d pronounced ny\u00f6npa) of Tibet, with a special focus on three members of the Kagy\u00fc sect who were 15th<\/sup> century contemporaries. These men behaved in ways apparently calculated to shock the society they lived in.<\/p>\n

\"\"
This image from a 1494 text is a rare artistic depiction of K\u00fcnga Zangpo, the Madman of \u00dc. He holds a cup made from a human skull and wears ornaments made from bones.<\/figcaption><\/figure>\n

One account, written in 1512, describes a madman whose \u201cnaked body was rubbed with ashes from a human corpse, daubed with blood, and smeared with fat. He wore the intestines of someone who had died as a necklace.\u201d<\/p>\n

For DiValerio, this behavior becomes more interesting when we consider the social context in which these men flourished.<\/p>\n

\u201cThe ultimate goal of my project is to precipitate a shift in how we think about these figures \u2014 shifting from thinking about them as exclusively religious beings to viewing them\u00a0as motivated by a wider range of concerns,\u201d he says. \u201cTo portray them as having normal human relationships,<\/p>\n

\"\"
His more conventional disciple, Nyukla Penchen, \u201cthe image of calmness,\u201d has a shaved head and wears monk\u2019s robes.<\/figcaption><\/figure>\n

thoughts, motivations is, in fact, a norm-overturning thing to do.\u201d<\/p>\n

DiValerio notes that the Tibetan madmen have counterparts in other religions: the \u201cyurodivy,\u201d or holy fool, in Russian literature; fools for Christ; \u201cintoxicated\u201d saints in Hinduism and Islam.<\/p>\n

Tibetans themselves think of the madmen in various ways. Most often their odd behavior is explained as being a manifestation of their enlightenment \u2014 their outrageous behavior<\/p>\n

would make perfect sense to other enlightened beings. Or perhaps they are trying provoke the rest of us into questioning our \u201cnormal\u201d outlook.<\/p>\n

But DiValerio takes a very different view.<\/p>\n

\u201cTo view them in one of these two ways is to view their lifestyle, activities and words as being exclusively \u2018religious\u2019 in nature and intent,\u201d he says. \u201cBut once we begin to historicize these individual figures, completely new understandings become possible.\u201d<\/p>\n

The three most famous holy madmen were born within six years of each other in the 1450s. During that period, Tibet was in the midst of a civil war, and the madmen were being supported by the faction opposing the central government, which was associated with the most conservative sect of Tibetan Buddhism.<\/p>\n

\u201cThere is a political battle, a religious battle and a broader cultural battle all taking place at the same time,\u201d DiValerio said. \u201cI see the three most famous madmen as arising out of that competitive situation.\u201d<\/p>\n

\u201cSo, is their \u2018mad\u2019 behavior a religious practice?\u201d he asks. \u201cMaybe. But I also argue that it’s very much connected with these real-world, historical issues.\u201d<\/p>\n

To the moon or Tibet<\/h3>\n

DiValerio\u2019s road to his Tibetan studies has a somewhat whimsical beginning.<\/p>\n

\u201cMy sophomore year of college I saw a flyer for a semester abroad program in India, Nepal and Tibet, and thought I’d like to go somewhere like that \u2014 somewhere I couldn’t go otherwise,\u201d he recalled. \u201cI overheard my mom telling a friend over the phone, \u2018He can’t go to the moon, so he’s going to Tibet.\u2019 Arriving there really was a jarring and eye-opening experience for me.\u201d<\/p>\n

The road to Shambala became the first steps in DiValerio\u2019s path to a career as a Tibetanist. It wasn\u2019t the easiest path.<\/p>\n

\u201cAbout half of what I did in graduate school was study languages: more than four years each of spoken Tibetan, literary Tibetan and Sanskrit. I also spent nine months in Tibet, studying at Tibet University, in Lhasa.<\/p>\n

He had the opportunity to see Tibet as few Westerners do.<\/p>\n

\u201cI was able to spend a few months traveling to some pretty out-of-the-way places, including living for a month in a monastery. Later, I did nine months of dissertation fieldwork in India. I’ve also done research in Mongolia and Nepal for shorter periods.<\/p>\n

\u201cIn 2013, I found a copy of the original printing of the \u201cLife of the Madman of \u00dc,\u201d from 1494 \u2014 now preserved on microfilm by the National Archives of Nepal in Kathmandu. This was a major score. Having a copy of the original<\/em> text significantly enriched my translation.\u201d<\/p>\n

DiValerio is now on sabbatical, during which he\u2019ll start work on a book about Tibetan meditation practice.<\/p>\n","protected":false},"excerpt":{"rendered":"

David DiValerio\u2019s research reveals a side of Tibetan Buddhism that most westerners will find surprising.<\/p>\n","protected":false},"author":81,"featured_media":48713,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"","uwm_wg_additional_authors":[]},"categories":[174,175],"tags":[249],"section":[127,128],"display_categories":[115,116],"related-coverage":[],"uwmnews-feed":[158,159],"class_list":["post-48712","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-news","category-research","tag-community-engagement","section-arts-humanities","section-humanities","display_categories-top-story-secondary","display_categories-top-story-section","uwmnews-feed-letters-science","uwmnews-feed-humanities"],"yoast_head":"\nScholar explores \u2018The Holy Madmen of Tibet\u2019<\/title>\n<meta name=\"description\" content=\"David DiValerio\u2019s research reveals a 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