On the evening of July 27, the official website of Shaolin Temple reported that Shi Yongxin, the abbot of Shaolin Temple, was suspected of committing a criminal offense and embezzled project funds and temple assets; Seriously violated Buddhist precepts, maintained improper relationships with multiple women for a long time and had illegitimate children. It is currently under a multi-departmental joint investigation. The relevant situation will be announced to the public in a timely manner.

On the 27th, a "police report" about "Shaolin Temple abbot Shi Yongxin absconded to the United States with his lover, children, and other 34 people were intercepted by relevant departments" circulated on the Internet, attracting attention. Kaifeng police responded: The pictures on the Internet are fake.

On July 26, it was reported on the Internet that Shi Yongxin had been taken away for investigation.

According to the official website, Abbot Shi Yongxin, commonly known as Liu Yingcheng, was born in 1965 and is a native of Yingshang, Anhui Province. In 1981, he went to Shaolin Temple, and in 1987 he took over as the director of the Shaolin Temple Management Committee, presiding over the temple affairs in full charge, and in 1999 he was appointed abbot of Shaolin Temple.

In July 1998, Shi Yongxin was elected president of the Henan Buddhist Association, and in September 2002, he was elected vice president of the Buddhist Association of China, and was a deputy to the 9th, 10th, 11th and 12th National People's Congress.

Synthesis from: Shaolin Temple, public information, etc

Editor-in-charge: Wang Lulu

Proofreading: Li Lingfeng

Chinese Language Text:

7月27日晚间，少林寺官方网站通报：少林寺住持释永信涉嫌刑事犯罪，挪用侵占项目资金寺院资产；严重违反佛教戒律，长期与多名女性保持不正当关系并育有私生子。目前正在接受多部门联合调查。有关情况将及时向社会公布。

27日当天，一张关于“少林寺方丈释永信携带情人、子女等34人潜逃美国被有关部门拦截”的“警情通报”在网上流传，引发关注。开封警方回应：网传图片是假的。

7月26日，网传消息释永信已被带走调查。
​
官网介绍，释永信方丈，俗名刘应成，生于1965年，安徽颍上人。1981年到少林寺，1987年接任少林寺管委会主任，全面主持寺院事务，1999年任少林寺方丈。

1998年7月，释永信当选河南省佛教协会会长，2002年9月当选为中国佛教协会副会长，是第九届、第十届、第十一届、第十二届全国人大代表。


综合自：少林寺、公开资料等
责编：王璐璐
校对：李凌锋

As investigate of ancient human thought and culture around the world - appears to suggest that the observation of nature served as the basis of the development of spiritual and religious ideology and ritual. Despite the obvious environmental, linguistic and cultural differences, a ‘similarity’ of appreciating the processes of nature becomes evident. Druids are believed to have been a type of shaman whose function involved the bringing together of spiritual-emotional-physical processes both of the inner and outer human-being and the natural world – so that all disruptive and ‘dissonant’ frequencies of life are reduced or removed. Living in accordance with the processes of nature – so that the inner processes of the human mind and body ‘reflect’ the balance and cyclic necessity of the physical cosmos – ensures psychological, emotional and physical (vibrant) health. The British academic – Peter Berresford Ellis – is a world-renowned scholar on Celtic history and he states the following: ​

‘The Dagda became their father; thus, humankind call him “The Father of the Gods”. And Brigid became the wise one, exalted in learning and much did she imbibe from the mighty Danu and from Bile, the sacred oak. She was hailed as the mother of healing, of craftmanship and of plenty; indeed, she excelled of all knowledge. She showed her children that true wisdom was only to be garnered from the feet of Danu, the Mother Goddess, and so only to be found at the water’s edge. Those who gathered such knowledge also paid deference to Bile, the sacred oak. Because they were not allowed to speak his holy name, they called the oak draoi and those learned in such knowledge were said to possess oak (dru) knowledge (vid) and thus were known as Druids.’ ​

Peter Berresford Ellis: The Chronicles of the Celts – New Tellings of Their Myths and Legends, Robinson, (1999), Page 22 ​

The old Celtic language(s) have a definite relationship with the ancient Sanskrit language of India – suggesting that the early Celtic peoples themselves may have originated in Asia and slowly migrated Westward. Although once everywhere in Western Europe – today - the (ethnic) Celtic people only exist in small enclaves with five of these groupings existing n the UK as the Scots, Irish, Welsh, Cornish and the people living on the Isle of Manx. Another group – thought to be Cornish conscripts fighting in the Roman Legions – now lives in a small part of France (Brittany) and are known as the ‘Bretons’. Generally speaking, any area known as ‘Galatia’ (or similar) is usually inhabited by Celts or the descendants of Celts, etc. Peter Berresford Ellis, however, suggests that there is a definite similarity between much of the Celtic myths and legends and the Brahmanic Upanishads, and other spiritual texts – often ‘Buddhist’.  ​

‘The Vedas, four books of learning composed in North India, in the period 1000-500 BCE, are named from the Sanskrit root vid, meaning “knowledge”. This same root occurs in Old Irish as uid, meaning “observation, perception and knowledge”. Most people will immediately recognise it as one of the two roots of the compound Celtic word Druid – dru-vid, arguably meaning “thorough knowledge”.; 
​
Peter Berresford Ellis: The Chronicles of the Celts – New Tellings of Their Myths and Legends, Robinson, (1999), Page 7 (Introduction) ​

What I want to share, however, is a 9th century CE Celtic poem that appears to express the very thinking that lies behind the yin-yang ideology and the concept that governs the interactive movements of the internal (Chinese) martial art of Taijiquan: 

I was a listener in the woods, 
I was a gazer at the stars, 
I was not blind where secrets were concerned, 
I was silent in a wilderness, 
I was talkative among many, 
I was mild in the mead-hall, 
I was stern in battle, 
I was gentle towards allies, 
I was a physician of the sick, 
I was weak towards the feeble, 
I was strong towards the powerful, 
I was not parsimonious lest I should be burdensome,  
I was not arrogant though I was wise, 
I was not given to vain promises though I was strong, 
I was not unsafe though I was swift, 
I did not deride the old though I was young, 
I was not boastful though I was a good fighter, 
I would not speak about any one in their absence, 
I would not reproach, but I would praise,  
I would not ask, but I would give. ​

Cormac Mac Cuileannain 
King and Poet of Cashel – AD 836-908 

Peter Berresford Ellis: The Chronicles of the Celts – New Tellings of Their Myths and Legends, Robinson, (1999), (Dedication)