In Keith Dowman’s “The Divine Madman: The Sublime life and Songs of Drukpa Kunley,” he re-tells the legend and subsequent teachings of Lama, Drukpa Kunley, also referred to as the “Master of Truth, Lord of Beings, Drukpa Kunga Legpa,” (Dowman, 119). A multitude of legends are depicted in this particular excerpt of Dowman’s book ranging from how Kunley began his mythic journey as well as how he displayed his powers. Though there were too many stories to summarize in full here, I will do my best to describe a few to give the best sense of Kunley’s character. His spiritual path began when he had a dream while staying at “Lady Semzanngmo’s house in Nangkaste,” (119). In his dream he saw “a woman dressed in a yellow skirt, and holding a flaming sword,” (119). She spoke to him:
‘Drukpa Kunley, it is time that you fulfilled the prophecy that foretold the conversion of the people of Bhutan, and the magical purification of that land. In Bhutan you will establish a family which will serve the Drukpa Tradition to great advantage in the future. You must shoot an arrow to the south early in the morning as a harbinger of your coming.’ So saying, she disappeared, and Kunley awoke. (119)
Kunley discerns this dream as a divine message from the “Smoky Goddess” and thus follows the goddess’s instructions (119). The arrow travels far making a sound that the people think is a “dragon roaring,” but the children discern as Kunley’s arrow (119). The arrow lands in the home of a young couple whom become important much later in Kunley’s legend. The stories that follow all detail exactly what the chapter-head foretells. Essentially, they are all tales of how Kunley defeats demons that terrorize the lands as well as how he helps elderly women in their stages of death. The powers of which Kunley utilizes to defeat the demons derive from his erect penis, also referred to as his “flaming thunderbolt of wisdom.” (120) He uses his “thunderbolt” to hit the demons in the mouth and smash their teeth. In another interaction with a demoness, he unrolls his penis’ foreskin and covers the demoness with it, “render[ing] her completely helpless” (121). In yet another, a demoness, becomes “petrified,” unable to bear the sight of his “magical tower” (128). All the demons of which he interacts with either become bound to Kunley to do his biddings or become imprisoned in some natural formation.
I was completely struck when the first story of Kunley heavily involved his erect penis began because I found it so utterly jarring in comparison to other Buddhist texts we have read. I also found it quite a comment on the importance of being a male in society. To me, it almost seemed to edge on propaganda for how having a penis (or being male) is what matters in society. Kunley is essentially teaching how one can use masculinity to ward off evil as a weapon, as he does in the story. There is also a portion of the legend where after Kunley has smashed in a demon’s teeth, the demon runs to a nun sitting in deep meditation to ask for her advice (126). The nun explains that the demon has been hit by a “magical device” and that the kind of wound never heals. She opens her legs and reveals that the “wound” between her legs was made by the same weapon, and that it will never heal (126). The demon touches her “wound” or vagina, and smells his finger, complaining of its “putrid” smell. He exclaims, “I suppose mine will go the same way,” (127). Here, a clear comment on being a woman in Buddhist culture is being made. Essentially that as a woman one is wounded from the beginning. Unlike the penis, or as is described in the story as a “thunderbolt of wisdom,” one should be ashamed and wary of the vagina as it is a wound that cannot be healed. That like a wound, it is rotted and that is why the smell is so “putrid.” (127) This is in great contrast to the wisdom and great power of Kunley’s sexual organ which is to practically be worshipped.
The other portion of the first half of the text is about his dealings with old women near death. In the first story, in his travels Kunley passes a woman who is praying to him to receive his blessing (121). He reveals his identity to her, and she invites him to stay with her for food and ‘chung’ (a kind of alcohol) (122). She invites some of her friends, who are also older women to “pay their respects.” (122) To prove her faith to Kunley, she explains that she would give him her life (122). Kunley, fully intoxicated with chung, as well as knowing that she was to die that night anyways, shoots her with his bow and arrow. Due to this action, all the people in the town think he is a fraud, and are greatly angered. Kunley takes the old woman’s corpse to a storeroom and locks it inside. He promises to return in seven days, and for no one to open the storeroom before his return. However, on the sixth day, the old woman’s son returns home and hears what has happened. He is completely appalled by what he’s heard, and breaks open the storeroom. To the son’s great surprise he finds a pleaseant odor wafting out of the storeroom and the corpse transformed into a rainbow of light except for the “big toe on the right foot.” (123) Kunley returns at this moment and bites the ear of the woman’s son because he had opened the door too early. The son praised to Lama with “thanksgiving and devotion,” (123). The Lama explains that the son’s ‘thanks’ is not important but the fact that his mother was living in a “pure Buddha Land” now was what truly mattered (123). These kinds of stories continue all along the same theme of helping the elderly find peace in death. In one story he releases a dead person from the cycle of Samsara after bringing her back to life (124).
Leading up to the second half of the text, the reader gets the first look at Kunley’s escapades with girls. At one point when he finally reaches the home where his arrow landed, he becomes infatuated with the wife of the man of the house and wants to take her for his own (129). The man of the house tries to stab Kunley but fails as Kunley uses his powers to block his aim. The man of the house realizes Kunley is a Lama of great power and immediately offers the Lama his wife as well as his house to stay (129). The second part of the text is titled, “How Drukpa Kunley Instructed his Consorts in the Southern Valleys” (137). This part of the text describes Kunley’s ability to seduce many young virgins all of whom he promises to return to at different moments in time.
There is also a major moment in the text where the consorts and patrons of Bhutan ask him to give a “discourse upon the Buddhas’ Teaching,” (138). They ask him to make it understandable to common people but also for the teaching to have a “profound inner meaning.” (138) It is in these teachings that for me, raised the most questions as well as the most comments. Kunley presents himself as a highly powerful, highly sexualized being. His most powerful weapon is his penis and he uses it to both seduce virgins as well as to enslave demons. He makes comments on gender in his teachings that I found quite interesting in light of what we have learned previously about Buddhism. Sex is not something that I thought was forefront in Buddhist teachings, but in Kunley’s tales it is a huge part of his identity. Each teaching is riddled with gender binaries. What we’ve read about the subordination of nuns in Buddhist tradition was suddenly much clearer. One line is as follows: “Kunely never tires of girls, Monks never tire of wealth, Girls never tire of sex,” (140). The meaning here is clear: Kunley values sex, and “never tires” of his sexual escapades. He also dictates that Monks value wealth, which is interesting because much of Buddhist teaching is avoiding greed, and yet he explicitly notes that Monks value this. Additionally, he stereotypes and categorizes girls as to be used for sex by explaining that they “never tire,” (140). He also describes how “The sign of a rich man is a tight fist, The sign of an old man is a tight mind, The sign of a nun is a tight vagina” (139) His comment on gender here seems to allude to the fact that a nun’s virginity is her value and her power, and that is why she is a nun. I was extremely bothered by his attitude throughout the story. Other than his heroic dealings with demons, his demeanor was rude and arrogant. To me he came across as a figure I would be turned off by in worship, not one to glorify. In many of his dealings he is entitled as well as often highly intoxicated with chung, which seems to be used as an excuse for his behavior at times. I found Kunley’s teachings highly problematic. On the one hand I found it beautiful that he released the elderly women from the cycle from Samsara and the imagery of rainbows as well as the story of giving life to a corpse were truly engaging. However, they were in great contrast to his teachings on sex as well as a man and woman’s place in society which to me represented a facet of Buddhist tradition that is not well known or publicized.
In scrutinizing his teachings, I would love to know how the rest of the class felt about the emphasis of Kunley’s “Thunderbolt of Wisdom” as such a main part of his legend. Specifically what role this statement would have on the followers of the religion and what impact it may have had on nuns as well as women in Buddhist culture.
Another question I would pose would be to discuss the significance of the people of whom he released from samsara being elderly women?
Lastly, I wanted to pose the question of why these legends were written? Who do you believe they were written for and what purpose would they serve?