靈性 (Língxìng): East Asian Etymological Approach to the Origin of Spirituality

Spirituality, derived from the Latin noun spiritualitas, has been widely used across various academic disciplines, practices, and religious traditions. Yet, its dualistic origin poses limitations in fully expressing an embodied meaning of spirituality. Philip Sheldrake (2007) notes that this word does not necessarily mean the opposition between body and spirit, though dichotomous components become evident given its first translator, Jerome’s rigid ascetic Christian background (Elizabeth A. Clark, 1999; J. N. D. Kelly, 1975). Because translation is inevitably tied to the specific context of the translator as argued by philosophers Ludwig Wittgenstein (1953) and Jacques Derrida (1967), spirituality, rooted in early Western-ascetic Christianity, is far from being seen as integrating the corporeal and the spiritual. Such a dualistic foundation would restrict interdisciplinary studies of Christian spirituality grounded in a holistic understanding. Then, in what way is the origin of East Asian spirituality distinct? How would an alternative etymological approach complement the previous framework?   

In East Asia’s matrix, 靈性 (Língxìng), rendered as spirituality, is a compound of two Chinese characters: líng (靈) and xìng (性). While such compounds are analyzed as discrete elements, their synthesis expands the foundation of spirituality that underscores its embodied and relational connotation. The Kangxi Dictionary (1716) and Bernhard Karlgren’s Grammata Serica Recensa (1964) are both authoritative references to Chinese characters. These resources demonstrate that 靈性 signifies the inherent relationality among the divine, humans, and nature. Not only is the distinction between the body and the spirit absent, but the interconnected meaning is also emphasized. This perspective presents a novel insight into articulating the East Asian symphony spirituality, which transcends distinctions between the material and the immaterial.        

Notably, The Kangxi Dictionary elucidates that the character 靈 (líng) is closely associated with a sense of spiritual potency that enables persons to be connected with the divine and nature. Grammata Serica Recensa further illuminates this etymological strand by noting how 靈 implied the presence of an individual—one who bridges heaven and earth. As each Chinese character functions as an ideograph, the key component 巫 within the character of 靈 serves as a “signified” connection between the realms above (sky, divine) and below (earth, world) with 人 (human) at the center. This indicates that spirituality cannot be confined merely to spiritual forces but actively engages in an ongoing dialogue in their relationship. Meanwhile, 性 (xìng) denotes an innate and universal nature inherent in all humans, suggesting that every individual possesses the same fundamental value that transcends external conditions such as gender, age, or social status. 性 entails that the characteristics of 靈 endowed to persons are not subject to any power structure or hierarchy.    

靈性 essentially conveys not only a triadic meaning but also a harmonious spiritual nature embedded in human beings. Likewise, this underscores the interconnectedness of body and soul rather than positioning them in opposition. In this context, East Asia’s etymological approach to spirituality can complement the Occidental-centric origin by providing an incarnational and relational meaning of spirituality while highlighting their own subjective roles. As Raimon Panikkar (1993) coined the “cosmotheandric” notion, which explains a correlation between theos, cosmos, and anthropos, East Asian spirituality suggests an interwoven link among them. This perspective offers a crucial lens through which global Christian spirituality can be more comprehensively understood by integrating its relational, embodied, and holistic dimensions. In this study, I aim to present an alternative interpretation of the origin of spirituality by illuminating previously unexplored etymological implications drawn from East Asia’s matrix. In doing so, this proposal also examines how East Asian theologians or thinkers apply it in specific contexts and engage in its integration into the connection between the triune God, humanity, and the world.  

Hyun Kyung Chung (1990), a Korean feminist theologian, defines Asian women’s spirituality as a relational and liberative spirituality that exposes the realities of poverty, oppression, and suffering in relation to the Trinity and the world. In particular, she embodied this Asian spirituality during the Seventh Assembly of the World Council of Churches (WCC) in Canberra, Australia (1991), where she performed a now-famous performance invoking the Holy Spirit in dialogue with ancestral spirits and the global suffering of marginalized peoples. Through her act, she revealed her commitment to a liberative spirituality deeply rooted in the lived realities of the oppressed, integrating theological reflection with East Asian etymological spirituality. Reflecting on 靈性, her spiritual performance manifested a dynamic interplay between the divine, humanity, and natural world, forging the Spirit’s intimate interconnection with the cry of the marginalized and the wounded earth. In this way, Chung’s spirituality represents cosmotheandric unity by embodying how her theological vision aligns with East Asian spirituality. Her contribution provides a more correlational understanding of Christian spirituality through its engagement with the Trinity, and it simultaneously highlights the significance of the East Asian origin in emphasizing the holistic and experiential aspects of spirituality.           

By reexamining the origin of spirituality through the East Asian etymological lens, this proposal intends to articulate how 靈性 implies its holistic, embodied, and relational meaning while complementing the limitations of its Western dualistic framework. As Chinese characters function within an ideographic structure, 靈性, composed of 靈 (relational spirit) and 性 (innate nature), signifies the embodied and relational meaning. Given this context, East Asian spirituality plays a significant role in interdisciplinary Christian spirituality studies that interact with human sciences, offering a more integrated reflection on lived spiritual experiences. This approach also would deepen the understanding of its origin by facilitating a harmonious interplay between East Asian and Western spiritualities.