There is no wonder that Cassidy enjoys writing about the works of Theos Bernard, as he sees himself similar as Buddhist scholar and explorer, and having married into the Vietnamese community times over (no divorces are on file, however many marriages), in the like of Bernard’s life in the Tibetan culture. Bernard is by and large described as an American scholar and explorer who was fascinated with the culture and traditions of the Tibetans, years ago prior to the occupation by the Chinese. The story goes that Bernard was given unprecedented access to the monastics in Temples across Tibet. He spent much of his time taking photographs, shooting film, and recording Tibetan civilization. His collection is now available at the University of California in Berkeley.
Bernard’s background was in law, but soon after receiving his bachelor’s degree became overwhelmed with interests about Tibetan Buddhism. He gave himself the name, “the White Lama,” much in the same way that William Cassidy gave himself the name, “Tenpa Rinpoche.”
Theos Bernard was married, and he and wife traveled extensively in Tibet as well as India, experimenting with Yoga and upon his return to the United States, much of his travels were documented by various syndicates. He participated in lectures, telling the story of his travels, and people were marveled. He was featured in popular magazines, and soon became a well known author of that time (1930s). We can connect how this would be appealing to Cassidy, who has authored several books about knife fighting and money laundering.
We are not here to discuss whether Theos Bernard was anything more than a man who traveled the land of Tibet and brought back interesting and fascinating material about the culture and civilization of Tibet, but rather how Cassidy likes to promote these various people to pump himself up as such great and well travelled “scholar” when he rarely leaves the desert except when arrested by federal marshals for criminal behavior (or breaking his parole).
You can learn more about Theos Bernard, a white and ordinary man who traveled much of Tibet with his wife and brought back a collection of beautiful and fascinating art, and understanding about the Tibetan culture of the 1930s at http://quod.lib.umich.edu/t/tap/7977573.0002.105?rgn=main;view=fulltext.
Speaking of Berkeley; it is of interest in many ways, not only the University of California at Berkeley, Buddhists Centers (J), and of course great shopping, but it is also home to several of Cassidy’s old friends and stomping grounds. Cassidy spent a fair amount of time in the area before being swayed to go South and get involved with Vietnamese refugee rings. Ironically, and interestingly enough it is also home to an old memory of Jetsunma Ahkon Lhamo, Michael Burroughs.
Jetsunma was born in Brooklyn, New York on October 12, 1949 to an Austrian/ Dutch Jewish mother and Italian father. When Jetsunma was 14, the family moved to Florida, and there Jetsunma lived in physical and verbal abuse for four years, until she graduated high school and married her first husband. By the time Jetsunma was 19, she began mediation practices and independent spiritual training. At age 30, and with two sons, she studied with Jim Gore, a New Age teacher, and it was discovered that she could and did channel psychic readings. This took place in North Carolina. A year later, and at age 31, Jetsunma met Michael Burroughs, a graduate student who attended the University of Virginia. Eventually, Jetsunma married Michael, and changed her name to Catharine Burroughs. They moved to Maryland, and together formed the Center For Discovery and New Life. The group began a 24-hour prayer vigil in the basement of Jetsunma’s (Catharine) and Michael’s Kensington home. Jetsunma became inspired by her spiritual experiences to search for a place to pray and found locked doors.
In 1984, Jetsunma’s growing group of students met a Tibetan man named Kunzang, His Holiness Penor Rinpoche’s main lay attendant. The students began to sponsor Namdroling monks, and a few months later, HH Penor Rinpoche stayed with the Burroughs. He interviewed Jetsunma’s students as well as Jetsunma, and concluded that she had been “teaching Mahayana Buddhism without any formal instruction,” and attributed it to a very high level of practice accomplished in previous lifetimes. Penor Rinpoche then gave Jetsunma’s students the traditional Refuge and Bodhisattva, which constitute formal entry into the Hinayana and Mahayana Buddhist paths respectively. Rinpoche visited the meditation and prayer center operated by the Burroughs, which at the time was nonsectarian rather than Buddhist.
In 1986, Jetsunma, despite health issues, traveled to visit Venerable Gyatrul Rinpoche, one of Penor Rinpoche’s other hosts on his American tour the previous year. While there she formed a “strong and immediate” connection with Gyatrul Rinpoche, himself recognized as the incarnation of Palyul Monastery’s First Throneholder, Rigdzin Kunzang Sherab. Gyatrul Rinpoche echoed the sentiment that the practices and teachings that naturally arose in Jetsunma’s mind were due to many past lifetimes as a Buddhist Lama, and encouraged her to visit Penor Rinpoche in India to investigate the matter further.
In 1985, the Center for Discovery and New Life formed a corporation and purchased an antebellum style mansion in Poolesville, Maryland, and instituted the 24 hour prayer vigil at the new location, which has been in existence now for over 26 years. The vigil is dedicated to the end of suffering and has remained largely unbroken. In 1988, the Rinchen Terdzod was given by HH Penor Rinpoche, and Jetsunma was formally recognized and enthroned as Jetsunma Ahkon Lhamo (note…it was not a recognition she arbitrarily gave to herself), the reincarnation of Genyenma Ahkon Lhamo.
In 1991, Jetsunma and Michael Burroughs separated. Jetsunma began building a Temple, ordained community, Stupas, and giving countless teachings to her students and visitors of Kunzang Palyul Choling. Michael moved to Berkeley, via Colorado and it is unknown at this time of his livelihood or family.
William Cassidy likes to quote the great masters on his blog, in an attempt to con readers of his blog, Digital Tibetan Buddhist Altar that he has some level of accomplishment; levels of achievement in Dharma that allow him to teach or give presentation that he is qualified to unveil the meaning behind Wisdom Beings and their teachings.
People with egos as Cassidy believe that their ordinary neurotic tendencies are actually levels of spiritual accomplishment. His background alone would offer the true tendencies of William Cassidy [http://protectingnyingma2.wordpress.com/2010/12/08/william-l-cassidy-a-conpendium/]. He lacks authentic qualities obtained through authentic practice. His motivation is one of conning and having power over others, in particular women. He chooses the reverse of compassion, Bodhicitta, and makes a conscious decision to manipulate and deceive others.
We fear he has yet again captivated the mind of an innocent student, into caring for him under the guise of him being some type of Buddhist Master. His deceptions are the motivation behind this blog, to educate the public to not fall for this conning demon of a man.
Cassidy seeks to destroy the dharma and the reputations of noble dharma Teachers. His more recent post quote is that from Tulku Urgyen Rinpoche.
“This original state is not of our making. Acknowledging this is the perfect view. I am not saying that this view is good while the views of the lower vehicles are bad; but there is a difference in the extent to which the view is mixed with concept. One could convince oneself that, ‘This is the meditation state! This is probably emptiness.’ That is superimposing emptiness upon one’s experience. In other words, it is not the natural state as it is. Similarly, to remind oneself ‘This is all a magical illusion,’ during the activities of daily life is still a concept.
“To cling to a particular concept is like a bird that flaps its wings and tries to fly but cannot, because it’s bound by a chain. The training in the true view is not a training in holding concepts, even the subtle types. It is a matter of recognizing what already is, by itself. Our nature of mind is naturally empty and cognizant; it is not of our making. There is no need to hold a concept about it. In other words, when you remember to recognize, you see immediately that there is no thing to see. That’s it. At other times one has forgotten, and it is lost.”
–Tulku Urgyen Rinpoche,
As It Is: Volume II
Born in Eastern Tibet in Kham, in 1920, Tulku Urgyen Rinpoche was recognized by Khakyab Dorje, the 15th Karmapa Lama. He was recognized as both the reincarnation of the Chowang Tulku and as Nubchen Sangye Yeshe, one of the twenty five principle students of Padmasambhava. Rinpoche’s father was Tsangsar Chimey Dorje, a Vajrayana instructor who began giving him transmission for the Kangyur the Buddha, and the New Treasures of Chokgyur Lingpa. As he grew older, he studied Dzogchen.
Urgyen Rinpoche spent thirty three years at Nagi Gompa Hermitage where he spent two decades in retreat, and eventually established six monasteries, and became the father of Chokyi Nyima Rinpoche. On February 13, 1996, Urgyen Rinpoche died.
Tulku Urgyen Rinpoche’s special quality was to begin with the view rather than end with it; to train in devotion, compassion, and renunciation, perfecting the accumulations, and removing obscurations, all within the framework of the view. This is something William Cassidy knows little about in truth. The practitioner was encouraged to see all these aspects of practice as the very expressions of the view itself. That was Tulku Urgyen’s unique style, and it’s a disgrace to his legacy for William Cassidy to mock it in an effort for his conning “unique style” of manipulation and deceitfulness.
Tulku Urgyen Rinpoche’s reincarnation was discovered in March 2006; the four year old son of Chokling Rinpoche (known as the Chokling of Neten, not to be confused with Tulku Urgyen’s son who is the Chokling of Tsikey). He lives in the village of Bir in Himachal Pradesh, India.
An understanding on Tulku Urgyen Rinpoche’s Yangsi can be found here [http://www.shedrub.org/teacherpage.php?tid=5]
If you are being swayed by William Cassidy, we urge you to do your homework, to not be manipulated by the deceit of this man, as many have experienced in the past. Be courageous, and question any Teacher’s authenticity.
Well, it seems William Cassidy is at it again, this time trying to get his readers to believe that his erratic, deceitful and harmful activities are not those of a conman but rather of a crazy-wisdom teacher. Recently, Cassidy posted this quote on his blog:
“In the scriptures, a crazy-wisdom person is described as ‘He who subdues whatever needs to be subdued and destroys whatever needs to be destroyed.’ Whatever your neurosis demands, when you relate with a crazy-wisdom person, you get hit with that. Crazy-wisdom presents you with a mirror reflection. A mirror will not compromise with you. If you don’t like what you see, there’s no point in blaming the mirror.” — Chogyam Trungpa Rinpoche
The quote is indeed from Trungpa Rinpoche. But crazy-wisdom is a method used by authentic Vajrayana teachers, not spiritual charlatans like Cassidy.
As Trungpa Rinpoche explains, crazy-wisdom looks like whatever our minds look like. Since our minds are a cornucopia of habitual tendencies, a Teacher’s crazy-wisdom can take on an infinite variety of appearances, some of which are downright shocking to Westerners who lack the cultural understanding that Eastern practitioners possess. In an earlier post we discussed some examples of authentic teachers using crazy-wisdom with Western students and the difficulties they’ve sometimes encountered as a result.
While we cannot predict what their display might look like, what is never absent from a teacher using crazy-wisdom is compassion–Bodhicitta. Through countless lifetimes of diligent practice the teacher has already freed him/herself of the ego and the subsequent need to control or manipulate others. The teacher is focused solely on guiding the student towards liberation and is willing to engage with them in any way to accomplish this, even if it appears “crazy” by society’s standards. Our teachers mirror our neuroses over and over until we are finally able to see them and begin the work to uproot them. Without such intervention we could take eons to attain realization.
Sadly, those whose egos have not been conquered may decide that their ordinary neurotic tendencies are actually crazy-wisdom. This seems to be the case with William Cassidy. Obviously this man lacks authentic qualities only obtained through authentic practice. He has no ability to know the minds of others and subsequently mirror their neuroses for them. He is neither motivated by compassion nor respectful of those who are. He is driven by ego alone. He is filled with hatred and the wish to harm others. He is abusive to women in particular, constantly cycling between violence and tenderness towards them—a pattern associated with psychopaths that is clearly devoid of both wisdom and compassion. The great crazy-wisdom teacher Drukpa Kunley was never imprisoned for violence towards women, but William Cassidy sure was.
Cassidy seeks to destroy the dharma and the reputations of noble dharma Teachers. A true crazy-wisdom teacher would never attack the dharma or other Teachers in order to teach students, as Cassidy has done on countless occasions. A true crazy-wisdom teacher would never engage in hateful activity, period.
What we are seeing is William Cassidy trying on the clothes of a crazy-wisdom teacher like a little boy dressing up in Daddy’s clothes. Like a child he sees only the outer appearances and not the inner truth of what is happening. But unlike a child playing dress-up, Cassidy’s activities do real harm to himself and others. He is a skilled conman who is capable of leading others off the path of true dharma. Some of those followers are naïve and some are as ego-filled as Cassidy, but all of them are headed straight for the cliff.
We can only hope that those who encounter his lies will examine his words and actions and see that there is no wisdom there, just a whole lot of crazy.
William L. Cassidy, aka Tulku Tenpa, has perpetrated scams in the Buddhist community for years. In the Vajrayana Buddhist tradition, the recognition of Tulkus, or reincarnate Lamas, is practiced in order to insure the continued purity of the teachings handed down through the generations. A Tulku who has been authentically recognized is able to name the Lineage with which he or she is associated, as well as the Lamas who have made the recognition. Cassidy, inventing for himself the persona “Tulku Orgyan Tenpa” simply started a blog, which was rich with convincing content giving rise to the belief that perhaps he was “for real.” He began to correspond through email to members of one Vajrayana group and slowly began to play on their sympathies by indicating that he was mortally ill, living in a tent or in mine shafts in the desert in California and had nowhere to go and no one to care for him. Offering him shelter in Arizona, the group, thinking they were caring for a “Rinpoche” (high Lama in the tradition) began to support him financially, purchasing his food, and paying for moving his belongings from California to Arizona. This escalated into purchasing many items he requested and insisted that he needed. Becoming suspicious of some of his behavior and requests, this group wrote to the head of their Lineage, who replied that he had never heard of this “Tulku,” and since he knows all the heads of all the Lineages, would have heard of an American Tulku who had supposedly “declined being recognized.”
The group mentioned is Kunzang Palyul Choling, founded and directed by an enthroned and credentialed Tulku, Jetsunma Ahkon Lhamo. These simple acts of compassion for caring for another sentient being has led into years of stalking, threats, and intervention by the US Government with attempts to bring justice. Jetsunma and KPC now find themselves in the midst of a never ending barrage of attacks of not only from William Cassidy, but now a man named Andrew Wilson, who makes tall claims of his suffering with an FBI raid, that was conducted under the issuance of a warrant yet fails to mention or convey the year or so of defamation towards Jetsunma and members of the KPC community. When members asked him for identification, he refused, yet continued the onslaught, tag teaming with William Cassidy to continue the onslaught of defamation, slander, lies, and even death threats towards Jetsunma.
Further searches into Cassidy’s background is information you see on this blog. Even after finding out he was not a Tulku, and still thinking he was a dying man, Jetsunma and KPC offered him a place to live for his remaining short time. Within days of being discovered of his true identity, Cassidy fled the home where he was staying, enlisting the help of one of the group’s nuns, having turned her mind against her teacher and her sangha. Later it was discovered he had used the credit card of another nun without her permission and that he is not mortally ill. The costs of the scam was approximately $10,000 financially (this information was obtained through interviews with members of KPC). It is clear the emotional cost is beyond measure.
In perpetrating KPC scam, Cassidy used a false identity of “Susan Nevis” on e-sangha, and “Susan Rockefeller” via e-mail, saying “she” was his biographer and sending members of KPC false information about interviews with Tibetan Lamas who are all now conveniently deceased.
The Tibetan Buddhist Sangha of America is another group we suspect is in fact not a sangha group. Under this organization’s name Cassidy went by the name Ven. William Cassidy or Jigme Rinpoche. This is the organization under which he registered ownership of assets and had a Federal Credit Union to which donations could be made. Blog investigators were unable to find any students of Cassidy/Jigme/Tenpa.
Guru Rinpoche says that in these degenerate times demonic forces (demons, negative spirits, and harmful entities) are intentionally manifesting, sending forth deceptive emanations of themselves in the form of spiritual teachers, appearing as great scholars and realized ones, honorable and disciplined on the outside yet actually harmful entities on the inside. They are intentionally trying to lead sentient beings into lower realms.
Guru Rinpoche also said that during these degenerate times there are many demons and spirits who will say they are deities when they are not. Specifically, there are nine types that will come into human realms to lead beings astray on the spiritual path in these times. These negative spirits will manifest deceptive displays, making it appear that they have reached the first, second and third bhumis when in fact they haven’t. They will display magical signs to cause you to believe they have. They will even appear as bodhisattvas when they are not. They will manifest different signs and miraculous displays, through body, speech, and mind, so inconceivable that they will take your mind away. Seeing these deceptive displays of power, beings with weak merit and karma will experience the arising of faith in their minds and will focus all their devotion on these negative beings.
-Great Perfection Buddha in the Palm of the Hand, Commentary by Gyaltul Rinpoche, Yeshe Melong Publications
The site Digital Tibetan Altar is maintained by Cassidy, and he still refers to himself as Tulku Tenpa Rinpoche. Although he scorns the value of credentials http://tibetanaltar.blogspot.com/2009/07/lasting-reflections.html he claims to have them himself http://tibetanaltar.blogspot.com/2008/01/chewing-on-cannibals.html. It is crucial for anyone visiting his blog to be aware that Cassidy (aka Tulku Tenpa Rinpoche) has a criminal history [http://protectingnyingma2.wordpress.com/2010/12/08/william-l-cassidy-a-conpendium/] and does not have any authentic claim to a pure lineage. Additionally, if you look through his copious entries, you find no reference to his lineage or any evidence that he was indeed recognized by any Tibetan Master beyond his own words. His credentials are his own fabrication. You will note that he draws from Lineages randomly, putting together his own “teachings” based on whatever teaching, practice or Lama he is interested in at the moment. This is counter to Vajrayana Buddhism.
To those unfamiliar with Vajrayana Buddhism, these issues are extremely significant. Sogyal Rinpoche outlines the importance of Lineage, especially in this time of Dharma emerging in the West, in The Tibetan Book of Living and Dying as follows:
“The West has become a haven for spiritual charlatans. In the case of a scientist, you can verify who is genuine and who is not, because other scientists can check their background and test their findings. Yet in the West, without the guidelines and criteria of a thriving and full-fledged wisdom culture, the authenticity of so-called “masters” is almost impossible to establish. Anyone, it seems, can parade as a master and attract a following.
This was not the case in Tibet, where choosing a particular path or teacher to follow was far safer. People coming to Tibetan Buddhism for the first time often wonder why such great importance is placed on lineage, on the unbroken chain of transmission from master to master. Lineage serves as a crucial safeguard: It maintains the authenticity and purity of the teaching. People know who a master is from who his master is. It is not a question of preserving some fossilized, ritualistic knowledge, but of transmitting from heart to heart, from mind to mind, an essential and living wisdom and its skillful and powerful methods.”
Pg.128 The Tibetan Book of Living and Dying by Sogyal Rinpoche, copyright 1993 by Rigpa Fellowship published by HarperCollins 1994.
It is clear from the above passage, and will be clear in any authentic Vajrayana Buddhist environment, that the Spiritual Master is essential to success on this difficult path. It is not enough to simply become well read in Buddhist scripture. Every sincere practitioner must find a qualified teacher. In the book Mother of Knowledge, translated by Tarthang Tulku, Yeshe Tsogyal is devastated by grief when her Spiritual Master, Guru Rinpoche is leaving the world of human beings, even though she herself has attained full realization and is the repository of all his teachings. She cries out:
“Kye Hud! Orgyan Rinpoche!
A time of thick darkness has come to Tibet:
A time when hermitages are empty;
a time when the Dharma throne is vacant;
a time when vase initiations are no more.
Now we can only guess as to the nature of things;
now we must look to books for teachings;
now we can only visualize the lama;
now we must use images as his substitute;
now we must rely on dreams and visions;
now a grievous time has come!”
Mother of Knowledge The Enlightenment of Ye-shes mTsho-rgyal by Namka’I snying-po. Translated by Tarthang Tulku. Copyright 1983 by Dharma Publishing pg.155.
If you have arrived at this blog because you are wondering who is “Tulku Tenpa,” then please beware! The Digital Tibetan Altar is a site created by a convicted felon, and con-man. If you are interested in learning about Vajrayana Buddhism and learning from qualified masters, please visit the following sites (note each has a page devoted to its lineage masters):
There are many resources available for those interested in exploring Vajrayana Buddhism. The Buddhist teachings expound on the importance of a student being cautious and scrutinizing a would-be teacher in order to choose one with great care, because a student places his most precious possession in the hands of the teacher – his spiritual life. Please do NOT be taken in by the false tulku, William L. Cassidy who calls himself Tulku Tenpa Rinpoche.
For more information on the teacher-student relationship here are two books that can get you started:
Mr. Cassidy has a history of perpetrating abuse: in 2004 he was convicted on separate accounts of assault (domestic violence that constitutes battery) and arson. Therapists, counselors, health care workers, case managers are trained to recognize the facts here: these are sociopathic acts characteristic of a person with an antisocial personality. The absence of empathy and a narcissistic need for adulation are hallmark for a person with disorder. The sociopathic person often resorts to violence or other antisocial acts when these “needs” are not met.
That he is perpetrating this on the Internet amounts to cyber stalking (i.e. posting information or spreading rumors about the victim on the internet, in a public place, or by word of mouth (Source: Stalking Victimization in the United States, Bureau of Justice statistics (DOJ), January 2009, Revised 8/6/09). It can be difficult enough to set up protection for a person who is being stalked by someone in person. With cyber stalking it is even more difficult because, among other reasons, it is assumed that the people involved are not in proximity to each other.
Information that Cassidy has posted on his blog, and prior to his detainment by US Marshals in 2011, on Twitter have an obsessive and preservative quality of the content. He is disclosing his thoughts and revealing his intent to defame and/or harm Jetsunma, and members of KPC. He states rumors and opinion as facts and laces the posts with violent and tragic imagery of Tibetan monks or Tulkus.
There has been tremendous hostility in what he writes. Given his history of domestic violence, abuse and arson, that he appears to be obsessed with Jetsunma is deeply troubling. He is a perpetrator of arson and domestic violence and abuse. These are not acts of passion, they are premeditated to harm or kill. Perhaps Judge Titus would be interested in reviewing the information that we have found.
The cycle of domestic violence is well known: the perpetrator perpetrates abuse, afterwards his anger dissipates, next he becomes apologetic (he may even give gifts, makes promises, etc.), and while things on the surface may appear to be back to normal, in fact, tension is building for the perpetrator and he eventually perpetrates again. This cycle doesn’t stop because in the end he blames the victim for the abuse he meted out. No empathy. No insight. Dangerous. Reading Mr. Cassidy’s blog is like reading a case example in a textbook of the buildup of tension. The question begs why he does these things. Our intention is to let the public know, in particular Buddhists communities so they are not preyed upon. It’s obvious at this point there is limited protection by the US Government.
If Mr. Cassidy’s stalking behavior, threats, and attempted intimidating abusive behaviors were perpetrated in person, it would be a no-brainer for those of us with a duty to warn – therapists, doctors, nurses, etc. – to notify the authorities. As it stands, there is no way to predict when the anger will take hold and he will perpetrate again. This is why he would be reported, so the victim could be protected.
Mr. Cassidy cannot be adequately diagnosed on this blog. All we have are the raw facts, which have been disclosed on this blog. The offenses that he committed are ones that are premeditated to physically harm others and their property, and these are not the typical recourse of a merely angry or jealous person.
Since his release from detainment, he wasted no time in blogging, and yes of course Jetsunma, the woman who remained nameless is the target. Unfortunately, he is also now targeting another group: [http://www.mahasiddha.org/] [http://www.mahasiddha.org/tshogdag/index.html], so we want to again, in detail disclose who this man really is, and please use caution before donating, contributing, or being misled by this conman. We maintain this blog for YOU, the sangha. Make no mistake, getting involved with him is a mistake, and could costs you financially in significant terms, and worse your health and safety.
Note from a Reader:
Rarely do I have the chance to see living examples of passages I’ve read in books so vividly as the recent rantings by this Cassidy man. During my sputtering attempts at understanding the Master-disciple relationship in Vajrayana, I’ve spent some time reading the foundational text “The Words of my Perfect Teacher” by Patrul Rinpoche. This current display of perverted activity by the so-called “tenpa” is right off the pages of that revered manuscript. Patrul Rinpoche describes the personality types to avoid when seeking a spiritual friend. We’re clearly taught to avoid “mad guides”; they “…lead anyone who follows them down wrong paths”. Also mentioned are “blind guides”; “…and with such friends as these/ As your blind guides, you’ll wander deeper into darkness.
The only benefit I see in Cassidy’s wierdness is his capacity to demonstrate what not to do. In his rantings I see pride, jealously, anger, and self pity- but completely lacking are any of the pure qualities Patrul Rinpoche advises us to seek out. Respect for the unbroken lineage of accomplished masters is essential, creating your own distorted religion, manipulating others, and using the great devotional stories as an excuse for committing felony crimes is just stupid.
This guy is like the frog who lived in a well, completely trapped in darkness.
William Cassidy wasted no time in getting back online for the single pointed focus of attacking Jetsunma Ahkon Lhamo, Spiritual Director and Teacher at Kunzang Palyul Choling (www.tara.org). As it turns out, two of our investigators are currently at KPC visiting, making offerings, and helping to participate in many virtuous activities in preparation for Losar, the Tibetan New Year that is right around the corner. In addition, we are told that Palyul Khenpo, Tenzin Norgay is due to arrive next weekend to deliver teaching and empowerment at Jetsunma’s invitation. Our investigators are both honored and eager to help in the festivities and meritorious activities currently under way in Poolesville, Maryland. Further, they have learned a great deal as to what it has been like since 2007, when William Cassidy conned his way into the Buddhist organization.
For those who are just now getting up to speed, William Cassidy unfortunately was released from detainment on December 22nd, 2011 after a judge ruled in favor of motions filed by his attorneys (public defenders). The government has until January 15th to file papers for an appeal on the ruling.
In an interview with Jetsunma’s attorneys, Shanlon Wu reports that Jetsunma is terrified for her safety and has actually fled the area. William Cassidy is a convicted felon for arson and aggravated assault (original charge was rape, and was pled down to a lesser charge of aggravated assault). We can understand Jetsunma’s decision although sadden to learn that the victim in the case (USA v William Cassidy) is the one on the run, hiding for safety, while the criminal is set free, to abuse and threaten an innocent person.
It is believed that Cassidy was involved with prostitution rings involving Vietnamese refugees from the 1980s up through 2006. This information has not been confirmed, and is still in the investigative stages, but given Cassidy’s history, and violent outbursts we wanted to inform the public of what we are hearing. Again, to be transparent, this information has not been confirmed. He did not act alone however, and others are under investigation now for these actions.
In Cassidy’s recent post, he blames Jetsunma for the arrest and conviction of John Buhmeyer on child molestation charges, a once monk at KPC. Our investigators were able to reach Board members for KPC regarding the charges. Their official statement can be found here: http://www.tara.org/about/press/statement-on-sexual-abuse/. Investigators have indicated that members of KPC remain heartbroken by the incident, and any harm that may have been caused, especially to the victim and his family. KPC supports all legal action and the conviction of the perpetrator.
Bill, if you’re watching, and we know you are, please know that you can never run far enough, fast enough, over mountains, or across the ocean from your karma.
As a student of Buddhism, I have been watching and contributing from time to time to the blog entitled “Protecting Nyingma,” which has chronicled the stranger- than-fiction travails of William L. Cassidy and his relentless assault on Buddhist teacher and throne-holder, Jetsunma Ahkon Lhamo. I notice that once again, he’s back at it, wearing his Tenpa Rinpoche costume, and spouting felonious wisdom. Well, that would be “wisdom” with a very tiny “w.” Or better put, simply spouting.
How can a felon who has done time in prison three times now (that we know of), pretend to be able to differentiate or remotely understand Emptiness, Wisdom, Compassion as practiced and experienced in Vajrayana Buddhism? Never mind that his prison time was for assault, arson, breaking probation, and more. What kind of realization and compassion is in that?
Yet there he is, dissecting and mocking someone – I wonder who it could possibly be – for “emotional distress.” I would conjecture that he is actually trying to vent his own “emotional distress” for being caught doing hideous, criminal activity on Twitter. I can’t imagine anyone standing on a roof howling about compassion, as he asserts in his blog. Unless it would be a sociopath living in the desert and hiding, not under beds, but in abandoned mines, and living off decent but naive people.
No amount of prison time can turn William Cassidy into a tulku, a teacher, a Rinpoche, or an honest human being. Sad, really. All that time to think and to change, and he comes out playing his same wornout con game of pretending to have accomplished something of Buddhism, trying to pass as a realized Teacher. Once again, dear readers, do not be fooled by cunning words, plagiarism, and fancy dancing. William Cassidy rides again, faded, foolish, mean-spirited, on that horse with no name.