Chinese folk religion

===''Ling'' and ''xianling''—holy and numen===
{{Main|Ling (Chinese religion)|Xian ling (religion)}}
[[File:Ch-brahma-temple.jpg|thumb|Temple of [[Brahma]], or [[Simianshen]] ({{lang-zh|四面神}} "Four-Faced God") in Chinese, in [[Changhua]], [[Taiwan]]. The [[Thailand|Thai]]-style worship of Simianshen has its origins among [[Thai Chinese]], and has spread over the last few decades among Mainland Chinese and [[Overseas Chinese]] populations.]]
[[File:Zhen-Wu Temple in Wuci Township.JPG|thumb|A shrine dedicated to [[Xuanwu (god)|Zhenwu]] in [[Wuqi District|Wuqi]], [[Taichung]], Taiwan.]]

In Chinese religion the concept of ''[[ling (Chinese religion)|ling]]'' ({{lang-zh|靈}}) is the equivalent of [[sacred|holy]] and [[numen]].<ref>Thien Do, 2003, p. 9</ref> ''Shen'' in the meaning of "spiritual" is a synonym.{{sfnb|Teiser|1996|p=32}} The ''[[Yijing]]'' states that "spiritual means not measured by yin and yang".{{sfnb|Teiser|1996|p=32}} ''Ling'' is the state of the "medium" of the bivalency (''yin''-''yang''), and thus it is identical with the inchoate order of creation.<ref name="Thien Do, 2003, pp. 10-11"/> Things inspiring awe or wonder because they cannot be understood as either ''yin'' or ''yang'', because they cross or disrupt the polarity and therefore cannot be conceptualised, are regarded as numinous.{{sfnb|Teiser|1996|p=32}} Entities possessing unusual spiritual characteristics, such as [[albino]] members of a species, beings that are part animal part human, or people who die in unusual ways such as suicide or on battlefields, are considered numinous.{{sfnb|Teiser|1996|p=32}}

The notion of ''xian ling'' ({{lang-zh|顯靈}}), variously translated as "divine efficacy, virtue" or the "numen", is important for the relationship between people and gods.<ref>Zavidovskaya, 2012. pp. 179–183</ref> It describes the manifestation, activity, of the power of a god ({{lang-zh|靈氣}} ''ling qi'', "divine energy" or "effervescence"), the evidence of the holy.<ref name="Zavidovskaya, 2012. p. 183-184">Zavidovskaya, 2012. pp. 183–184</ref>

The term ''xian ling'' may be interpreted as the god revealing their [[divine presence|presence]] in a particular area and temple,<ref name="Zavidovskaya, 2012. p. 184">Zavidovskaya, 2012. p. 184</ref> through events that are perceived as extraordinary, [[miracle|miraculous]].<ref name="Zavidovskaya, 2012. p. 184"/> Divine power usually manifests in the presence of a wide public.<ref name="Zavidovskaya, 2012. p. 184"/> The "value" of human deities (''xian'') is judged according to their efficacy.{{sfnp|Yao|2010|p=168}} The perceived effectiveness of a deity to protect or bless also determines how much they should be worshipped, how big a temple should be built in their honour, and what position in the broader pantheon they would attain.{{sfnp|Yao|2010|p=168}}

Zavidovskaya (2012) has studied how the incentive of temple restorations since the 1980s in [[northern and southern China|northern China]] was triggered by numerous alleged instances of gods becoming "active" and "returning", reclaiming their temples and place in society.<ref name="Zavidovskaya, 2012. p. 184"/> She mentions the example of a Chenghuang Temple in [[Yulin, Shaanxi|Yulin]], [[Shaanxi]], that was turned into a [[granary]] during the [[Cultural Revolution]]; it was restored to its original function in the 1980s after seeds stored within were always found to have rotted. This phenomenon, which locals attributed to the god Chenghuang, was taken a sign to empty his residence of grain and allow him back in.<ref name="Zavidovskaya, 2012. p. 184"/> The ''ling qi'', divine energy, is believed to accumulate in certain places, temples, making them [[holy]].<ref name="Zavidovskaya, 2012. p. 184"/> Temples with a longer history are considered holier than newly built ones, which still need to be filled by divine energy.<ref name="Zavidovskaya, 2012. p. 184"/>

Another example Zavidovskaya cites is the cult of the god Zhenwu in Congluo Yu, [[Shanxi]];<ref name="Zavidovskaya, 2012. p. 185">Zavidovskaya, 2012. p. 185</ref> the god's temples were in ruins and the cult inactive until the mid-1990s, when a man with terminal cancer, in his last hope prayed (''bai'' {{lang-zh|拜}}) to Zhenwu. The man began to miraculously recover each passing day, and after a year he was completely healed.<ref name="Zavidovskaya, 2012. p. 185"/> As thanksgiving, he organised an opera performance in the god's honour.<ref name="Zavidovskaya, 2012. p. 185"/> A temporary altar with a statue of Zhenwu and a stage for the performance were set up in an open space at the foot of a mountain.<ref name="Zavidovskaya, 2012. p. 185"/> During the course of the opera, large white snakes appeared, passive and unafraid of the people, seemingly watching the opera; the snakes were considered by locals to be incarnations of Zhenwu, come to watch the opera held in his honour.<ref name="Zavidovskaya, 2012. p. 185"/>

Within temples, it is common to see banners bearing the phrase "if the heart is sincere, the god will reveal their power" ({{lang-zh|心誠神靈}} ''xin cheng shen ling'').<ref name="Zavidovskaya, 2012. p. 183">Zavidovskaya, 2012. p. 183</ref> The relationship between people and gods is an exchange of favour.<ref name="Zavidovskaya, 2012. p. 183"/> This implies the belief that gods respond to the entreaties of the believer if their religious fervour is sincere (''cheng xin'' {{lang-zh|誠心}}).<ref name="Zavidovskaya, 2012. p. 183"/> If a person believes in the god's power with all their heart and expresses piety, the gods are confident in their faith and reveal their efficacious power.<ref name="Zavidovskaya, 2012. p. 183"/> At the same time, for faith to strengthen in the devotee's heart, the deity has to prove their efficacy.<ref name="Zavidovskaya, 2012. p. 183"/> In exchange for divine favours, a faithful honours the deity with vows (''huan yuan'' {{lang-zh|還願}} or ''xu yuan'' {{lang-zh|許願}}), through individual worship, reverence and respect (''jing shen'' {{lang-zh|敬神}}).<ref name="Zavidovskaya, 2012. p. 183"/>

The most common display of divine power is the cure of diseases after a believer piously requests aid.<ref name="Zavidovskaya, 2012. p. 184"/> Another manifestation is granting a request of children.<ref name="Zavidovskaya, 2012. p. 184"/> The deity may also manifest through mediumship, entering the body of a shaman-medium and speaking through them.<ref name="Zavidovskaya, 2012. p. 184"/> There have been cases of people curing illnesses "on behalf of a god" (''ti shen zhi bing'' {{lang-zh|替神治病}}).<ref name="Zavidovskaya, 2012. p. 185"/> Gods may also speak to people when they are asleep (''tuomeng'' {{lang-zh|託夢}}).<ref name="Zavidovskaya, 2012. p. 184"/>