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身心靈 is probably the best way to express the idea of “Body, Mind, and Spirit” in Chinese and old Korean Hanja. We are actually using the word “heart” here because, for thousands of years, the heart was thought to be the place where your thoughts, feelings, and emotions came from. We do something similar in the west when we say “warm-hearted” or “I love you with all of my heart.” In this context, heart = mind in Asian language and culture.
The very literal translation of these three characters is “body, heart & spirit,” which could also be interpreted as “body, mind & soul.”
We have arranged these characters in this order because it simply “feels” like the proper order in the Chinese language. Word lists like this are not so common for calligraphy artwork, so we must be careful to put them in the most natural order. It should be noted that this is not a common title in Asia, nor is it considered an actual phrase (as it lacks a clear subject, verb, and object).
In Japanese Kanji, they use an alternate form of the character for soul or spirit. If you want this using the Japanese alternate, please click on the Kanji shown to the right instead of the button above.
Japanese disclaimer: This is not a natural phrase/list in Japanese. While not totally-natural in Chinese, this word list is best if your audience is Chinese.
強い体強い心 is a way to write “strong mind, strong body” in Japanese.
Each of the two lines starts with 強い (tsuyoi) which means: strong; powerful; mighty; potent; resistant; resilient; durable; tough; stiff; hard; inflexible.
The body is represented with 体 (the ancient version is 體, romanized as karada), which means: body; build; physique; posture; torso; trunk; health.
Mind is represented with 心 (kokoro), which can mean heart, mind, or soul, depending on context.
強い體強い心 is not a common phrase in Japanese, so it's not the most natural title for calligraphy. In English, you might want to write it, “strong mind, strong body” but, “strong mind, strong body,” is more natural in Japanese.
Note: Because this selection contains some special Japanese Hiragana characters, it should be written by a Japanese calligrapher.
Spirit, Sword & Body as One
气剑体一致 often gets translated as “Mind Sword Body,” or “Spirit, Sword, and Body as One.” But I think these translations don't tell you enough about what this is really saying.
In this context, 気, which is the modern Japanese version of 氣, means spiritual and unseen energy or “life energy.” In some cases, 気 can be translated as spirit, feeling, or nature. If defined as the mind, it's more about the invisible or intangible parts of one's mind (or soul).
剣 is the Japanese version of 劍 meaning sword.
体 is the modern Japanese version of 體 meaning body.
The Kanji 一 means one, and in this case, suggests “all in one.”
The Kanji 到 means to send, deliver, or convey. But together, 一到 suggests all these things in agreement, union cooperation, or in concert.
Note: Arguments exist as to whether this should be romanized as Kikentaiitchi, Kikentaiicchi, or kikentaiichi. Technically, if you drop the last character, you get 気剣体一 and kikentaiichi (ki ken tai ichi), which is also a valid phrase.
魂魄 is a Chinese, Japanese Kanji, and old Korean Hanja term for ghost, soul, or spirit.
It's used in the context of Buddhism as:
Animus and anima; the spiritual nature or mind, and the animal soul; the two are defined as mind and body or mental and physical, the invisible soul inhabiting the visible body, the former being celestial, the latter terrestrial.
魂 means soul or spirit as in the immortal soul that can be detached from the body.
This can also refer to one's Yang energy or spirit.
In the Buddhist context, this can be the soul, conscious mind, or vijñāna.
魂の伴侶 is a Japanese-only title for soulmates.
魂 means soul, spirit, immortal soul (the part of you that lives beyond your physical body), or the conscious mind. In the Buddhist context, this is vijñāna or viññāṇa (consciousness, life force, or mind).
の is a possessive article that connects everything here.
伴侶 means mates, companions, partners, and spouses.
仁神術 is Jin Shin Jyutsu or Jin Shin Jutsu.
This is a practice of calming the mind and clearing the flow of Qi energy in the body. Jin Shin Jyutsu has some commonality with the practice of Reiki.
A good translation of 仁神術 would be “Benevolent Spirit Method.”
We can break that down into all of the possible meanings:
仁 = benevolence (esp. as a virtue of Confucianism), consideration, compassion, humanity, charity, kindness, or virtue.
神 = deity, soul, spirit, mysterious, psyche, god, divinity, spiritual powers, deva, divine, spiritual, or supernatural.
術 = way, method, means, art, trick, or plan. The correct romaji for this 術 Kanji should be “jutsu.” However, in martial arts, this is often written “jitsu” but in this case, “jyutsu” became common.
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Below are some entries from our dictionary that may match your mind body soul search...
Characters If shown, 2nd row is Simp. Chinese |
Pronunciation Romanization |
Simple Dictionary Definition |
禪 禅 see styles |
shàn shan4 shan yuzuri ゆずり |
More info & calligraphy: Zen / Chan / Meditation(out-dated kanji) (1) (Buddhist term) dhyana (profound meditation); (2) (abbreviation) Zen (Buddhism); (surname) Yuzuri To level a place for an altar, to sacrifice to the hills and fountains; to abdicate. Adopted by Buddhists for dhyāna, 禪 or 禪那, i.e. meditation, abstraction, trance. dhyāna is 'meditation, thought, reflection, especially profound and abstract religious contemplation'. M.W. It was intp. as 'getting rid of evil', etc., later as 靜慮 quiet meditation. It is a form of 定, but that word is more closely allied with samādhi, cf. 禪定. The term also connotes Buddhism and Buddhist things in general, but has special application to the 禪宗 q.v. It is one of the six pāramitās, cf. 波. There are numerous methods and subjects of meditation. The eighteen brahmalokas are divided into four dhyāna regions 'corresponding to certain frames of mind where individuals might be reborn in strict accordance with their spiritual state'. The first three are the first dhyāna, the second three the second dhyāna, the third three the third dhyāna, and the remaining nine the fourth dhyāna. See Eitel. According to Childers' Pali Dictionary, 'The four jhānas are four stages of mystic meditation, whereby the believer's mind is purged from all earthly emotions, and detached as it were from his body, which remains plunged in a profound trance.' Seated cross-legged, the practiser 'concentrates his mind upon a single thought. Gradually his soul becomes filled with a supernatural ecstasy and serenity', his mind still reasoning: this is the first jhāna. Concentrating his mind on the same subject, he frees it from reasoning, the ecstasy and serenity remaining, which is the second jhāna. Then he divests himself of ecstasy, reaching the third stage of serenity. Lastly, in the fourth stage the mind becomes indifferent to all emotions, being exalted above them and purified. There are differences in the Mahāyāna methods, but similarity of aim. |
魂 see styles |
hún hun2 hun kon こん |
More info & calligraphy: Soul / Spirit(See 魄) Yang energy; spirit; (female given name) Kokoro The mind, the soul, conscious mind, vijñāna; also 魂神. |
魂魄 see styles |
hún pò hun2 po4 hun p`o hun po konpaku こんぱく |
More info & calligraphy: Ghost / Soul / Spiritsoul; spirit; ghost Animus and anima; the spiritual nature or mind, and the animal soul; the two are defined as mind and body or mental and physical, the invisible soul inhabiting the visible body, the former being celestial, the latter terrestrial. |
三身 see styles |
sān shēn san1 shen1 san shen sanjin; sanshin さんじん; さんしん |
{Buddh} trikaya (three bodies of the Buddha); (surname) Sanmi trikāya. 三寶身 The threefold body or nature of a Buddha, i.e. the 法, 報, and 化身, or dharmakāya, sambhogakāya, and nirmāṇakāya. The three are defined as 自性, 受用, and 變化, the Buddha-body per se, or in its essential nature; his body of bliss, which he "receives" for his own "use" and enjoyment; and his body of transformation, by which he can appear in any form; i.e. spiritual, or essential; glorified; revealed. While the doctrine of the trikāya is a Mahāyāna concept, it partly results from the Hīnayāna idealization of the earthly Buddha with his thirty-two signs, eighty physical marks, clairvoyance, clairaudience, holiness, purity, wisdom, pity, etc. Mahāyāna, however, proceeded to conceive of Buddha as the Universal, the All, with infinity of forms, yet above all our concepts of unity or diversity. To every Buddha Mahāyāna attributed a three-fold body: that of essential Buddha; that of joy or enjoyment of the fruits of his past saving labours; that of power to transform himself at will to any shape for omnipresent salvation of those who need him. The trinity finds different methods of expression, e.g. Vairocana is entitled 法身, the embodiment of the Law, shining everywhere, enlightening all; Locana is 報身; c.f. 三賓, the embodiment of purity and bliss; Śākyamuni is 化身 or Buddha revealed. In the esoteric sect they are 法 Vairocana, 報 Amitābha, and 化 Śākyamuni. The 三賓 are also 法 dharma, 報 saṅgha, 化 buddha. Nevertheless, the three are considered as a trinity, the three being essentially one, each in the other. (1) 法身 Dharmakāya in its earliest conception was that of the body of the dharma, or truth, as preached by Śākyamuni; later it became his mind or soul in contrast with his material body. In Mādhyamika, the dharmakāya was the only reality, i.e. the void, or the immateria1, the ground of all phenomena; in other words, the 眞如 the tathāgatagarbha, the bhūtatathatā. According to the Huayan (Kegon) School it is the 理or noumenon, while the other two are氣or phenomenal aspects. "For the Vijñānavāda... the body of the law as highest reality is the void intelligence, whose infection (saṃkleҫa) results in the process of birth and death, whilst its purification brings about Nirvāṇa, or its restoration to its primitive transparence" (Keith). The "body of the law is the true reality of everything". Nevertheless, in Mahāyāna every Buddha has his own 法身; e.g. in the dharmakāya aspect we have the designation Amitābha, who in his saṃbhogakāya aspect is styled Amitāyus. (2) 報身Sambhogakāya, a Buddha's reward body, or body of enjoyment of the merits he attained as a bodhisattva; in other words, a Buddha in glory in his heaven. This is the form of Buddha as an object of worship. It is defined in two aspects, (a) 自受用身 for his own bliss, and (b) 他受用身 for the sake of others, revealing himself in his glory to bodhisattvas, enlightening and inspiring them. By wisdom a Buddha's dharmakāya is attained, by bodhisattva-merits his saṃbhogakāya. Not only has every Buddha all the three bodies or aspects, but as all men are of the same essence, or nature, as Buddhas, they are therefore potential Buddhas and are in and of the trikāya. Moreover, trikāya is not divided, for a Buddha in his 化身 is still one with his 法身 and 報身, all three bodies being co-existent. (3) 化身; 應身; 應化身 nirmāṇakāya, a Buddha's transformation, or miraculous body, in which he appears at will and in any form outside his heaven, e.g. as Śākyamuni among men. |
心骨 see styles |
shinkotsu しんこつ |
(1) body and soul; mind and body; (2) bottom of one's heart; depth of one's heart |
身も心も see styles |
mimokokoromo みもこころも |
(expression) body and soul; mind and body |
The following table may be helpful for those studying Chinese or Japanese...
Title | Characters | Romaji (Romanized Japanese) | Various forms of Romanized Chinese | |
Mind Body Spirit | 身心靈 / 身心霊 身心灵 | mi shin rei mishinrei | shēn xīn líng shen1 xin1 ling2 shen xin ling shenxinling | shen hsin ling shenhsinling |
Strong Body, Strong Mind | 強い體強い心 強い体強い心 | tsuyo i karada tsuyo i kokoro tsuyoikaradatsuyoikokoro | ||
Energy Sword Body in Concert | 気剣体一致 / 氣劍體一致 气剑体一致 | ki ken tai icchi kikentaiicchi ki ken tai ichi | ||
Ghost Soul Spirit | 魂魄 | kon paku / konpaku | hún pò / hun2 po4 / hun po / hunpo | hun p`o / hunpo / hun po |
Soul Spirit | 魂 | tamashi / kon | hún / hun2 / hun | |
Spiritual Soul Mates | 魂の伴侶 | tamashii no han ryo tamashiinohanryo tamashi no han ryo | ||
Jin Shin Jyutsu | 仁神術 | jin shin jutsu jinshinjutsu | rén shén shù ren2 shen2 shu4 ren shen shu renshenshu | jen shen shu jenshenshu |
In some entries above you will see that characters have different versions above and below a line. In these cases, the characters above the line are Traditional Chinese, while the ones below are Simplified Chinese. |
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Professional calligraphers are getting to be hard to find these days.
Instead of drawing characters by hand, the new generation in China merely type roman letters into their computer keyboards and pick the character that they want from a list that pops up.
There is some fear that true Chinese calligraphy may become a lost art in the coming years. Many art institutes in China are now promoting calligraphy programs in hopes of keeping this unique form
of art alive.
Even with the teachings of a top-ranked calligrapher in China, my calligraphy will never be good enough to sell. I will leave that to the experts.
The same calligrapher who gave me those lessons also attracted a crowd of thousands and a TV crew as he created characters over 6-feet high. He happens to be ranked as one of the top 100 calligraphers in all of China. He is also one of very few that would actually attempt such a feat.
Check out my lists of Japanese Kanji Calligraphy Wall Scrolls and Old Korean Hanja Calligraphy Wall Scrolls.
Some people may refer to this entry as Mind Body Soul Kanji, Mind Body Soul Characters, Mind Body Soul in Mandarin Chinese, Mind Body Soul Characters, Mind Body Soul in Chinese Writing, Mind Body Soul in Japanese Writing, Mind Body Soul in Asian Writing, Mind Body Soul Ideograms, Chinese Mind Body Soul symbols, Mind Body Soul Hieroglyphics, Mind Body Soul Glyphs, Mind Body Soul in Chinese Letters, Mind Body Soul Hanzi, Mind Body Soul in Japanese Kanji, Mind Body Soul Pictograms, Mind Body Soul in the Chinese Written-Language, or Mind Body Soul in the Japanese Written-Language.
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