In Chinese religion the concept of ling (靈) is the equivalent of holy and numen.
Shen in the meaning of "spiritual" is a synonym.
The Yijing states that "spiritual means not measured by yin and yang".
Ling is the state of the "medium" of the bivalency (yin-yang), and thus it is identical with the inchoate order of creation.
Things inspiring awe or wonder because they can't be fathomed as either yin or yang, because they cross or disrupt the polarity and therefore can't be conceptualised, are regarded as numinous.
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.

The notion of xian ling (顯靈), variously translated as "divine efficacy, virtue" or simply the "numen", is important for the relationship between men and gods.
It describes the manifestation, activity, of the power of a god (靈氣 ling qi, "divine energy" or "effervescence"), the evidence of the holy.

The term xian ling may be interpreted as the god revealing his presence in a particular area and temple, through events that are perceived as extraordinary, miraculous.
Divine power usually manifests in the presence of a wide public.
The "value" of human deities (xian) is judged according to his or her efficacy.
The perceived effectiveness of a deity to protect or bless also determines how much he or she should be worshipped, how big a temple should be built in his or her honour, and what position in the broader pantheon he or she would attain.

Zavidovskaya (2012) has studied how the incentive of temple restorations since the 1980s in northern China was triggered by numerous alleged instances of gods becoming "active" and "returning", reclaiming their temples and place in society.
She mentions the example of a Chenghuang Temple in 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.
The ling qi, divine energy, is believed to accumulate in certain places, temples, making them holy.
Temples with a longer history are considered holier than newly built ones, which still need to be filled by divine energy.

Another example Zavidovskaya cites is the cult of the god Zhenwu in Congluo Yu, Shanxi; 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 拜) to Zhenwu.
The man began to miraculously recover each passing day, and after a year he was completely healed.
As thanksgiving, he organised an opera performance in the god's honour.
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.
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.

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

The most common display of divine power is the cure of diseases after a believer piously requests aid.
In Chinese religion the concept of ling (靈) is the equivalent of holy and numen. Shen in the meaning of "spiritual" is a synonym. The Yijing states that "spiritual means not measured by yin and yang". Ling is the state of the "medium" of the bivalency (yin-yang), and thus it is identical with the inchoate order of creation. Things inspiring awe or wonder because they can't be fathomed as either yin or yang, because they cross or disrupt the polarity and therefore can't be conceptualised, are regarded as numinous. 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.
The notion of xian ling (顯靈), variously translated as "divine efficacy, virtue" or simply the "numen", is important for the relationship between men and gods. It describes the manifestation, activity, of the power of a god (靈氣 ling qi, "divine energy" or "effervescence"), the evidence of the holy.
The term xian ling may be interpreted as the god revealing his presence in a particular area and temple, through events that are perceived as extraordinary, miraculous. Divine power usually manifests in the presence of a wide public. The "value" of human deities (xian) is judged according to his or her efficacy. The perceived effectiveness of a deity to protect or bless also determines how much he or she should be worshipped, how big a temple should be built in his or her honour, and what position in the broader pantheon he or she would attain.
Zavidovskaya (2012) has studied how the incentive of temple restorations since the 1980s in northern China was triggered by numerous alleged instances of gods becoming "active" and "returning", reclaiming their temples and place in society. She mentions the example of a Chenghuang Temple in 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. The ling qi, divine energy, is believed to accumulate in certain places, temples, making them holy. Temples with a longer history are considered holier than newly built ones, which still need to be filled by divine energy.
Another example Zavidovskaya cites is the cult of the god Zhenwu in Congluo Yu, Shanxi; 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 拜) to Zhenwu. The man began to miraculously recover each passing day, and after a year he was completely healed. As thanksgiving, he organised an opera performance in the god's honour. 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. 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.
Within temples, it is common to see banners bearing the phrase "if the heart is sincere, the god will reveal his power" (心誠神靈 xin cheng shen ling). The relationship between men and gods is an exchange of favour. This implies the belief that gods respond to the entreaties of the believer if his or her religious fervour is sincere (cheng xin 誠心). If a person believes in the god's power with all his heart and expresses piety, the gods are confident in his faith and reveal their efficacious power. At the same time, for faith to strengthen in the devotee's heart, the deity has to prove his or her efficacy. In exchange for divine favours, a faithful honours the deity with vows (huan yuan 還願 or xu yuan 許願), through individual worship, reverence and respect (jing shen 敬神).
The most common display of divine power is the cure of diseases after a believer piously requests aid.
Chinese folk religion