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Divine light

Divine light is a profound theological and mystical concept prevalent across numerous religious traditions, symbolizing the radiant manifestation of God's or the divine's presence, the source of spiritual enlightenment, and the medium through which transcendent knowledge and union with the sacred are achieved.^[1] It transcends physical illumination, representing an uncreated, eternal reality that bridges the material and spiritual realms, often experienced through prayer, meditation, or divine grace to foster inner transformation and epistemic certainty.^[2] In architectural and ritual contexts, divine light enhances spiritual atmospheres, evoking tranquility, transcendence, and a direct encounter with the holy, as seen in sacred spaces designed to capture and diffuse natural light symbolically.^[1] In Christian theology, divine light is central to the doctrine of divine illumination, a theory positing that human rational insight and comprehension of eternal truths require ongoing supernatural assistance from God, akin to grace in moral volition.^[2] Developed prominently in medieval philosophy, this concept was articulated by Augustine of Hippo (354–430 CE), who viewed illumination as essential for understanding abstract principles and distinguishing truth from illusion, influencing later thinkers like Bonaventure (c. 1217–1274).^[2] Beyond Christianity, divine light holds analogous significance in other faiths, including Judaism where it symbolizes divine revelation and the Torah as light guiding the righteous, and Zoroastrianism where fire and light represent the divine wisdom of Ahura Mazda.^[3]^[4] In Islamic mysticism (Sufism), Abu Hamid al-Ghazali (1058–1111) described it as a direct infusion into the heart—a spiritual organ—that grants non-discursive, tasted knowledge (dhawq) of divine realities, superior to sensory or rational cognition and resolving philosophical skepticism.^[5] This light, drawn from Quranic imagery like the "Niche of Lights" (Surah 24:35), removes veils of illusion for prophetic-like insight. In Hinduism, it symbolizes the luminous essence of Brahman, the ultimate reality, guiding the soul toward enlightenment (jnana) and liberation (moksha) through practices like meditation on inner light.^[6] Similarly, in Buddhism, light motifs in rituals and iconography, such as light-emitting images of the Buddha and butter lamps, evoke awakening and the dispelling of ignorance, paralleling divine illumination in Abrahamic contexts.^[7] Across these traditions, divine light underscores a universal pursuit of divine encounter, shaping doctrine, art, and personal spirituality.

General Concepts

Definition and Symbolism

Divine light is a theological concept denoting an aspect of the divine presence, often perceived as luminous during theophanies, visions, or mystical encounters, where it serves as a direct manifestation of the sacred.^[2] This perception underscores light's role in revealing the transcendent, enabling humans to experience divine reality beyond ordinary sensory input.^[2] Symbolically, divine light represents the illumination of truth, goodness, knowledge, and spiritual enlightenment, standing in opposition to darkness as a metaphor for ignorance, sin, or evil.^[2]^[8] In religious art and architecture, this symbolism manifests through elements like the rose windows of Gothic cathedrals, where stained glass and intricate tracery filter sunlight to evoke divine radiance and elevate the soul toward the heavenly realm.^[9] Across many cosmogonies, light emerges as the inaugural act of creation, imposing order upon primordial chaos and marking the transition from formlessness to structured existence.^[10] Historically, interpretations of divine light have evolved from literal understandings of physical luminescence in ancient sacred texts to more metaphorical notions of inner spiritual insight and cognitive enlightenment in later theological traditions.^[2]

Terminology and Types

The concept of divine light has linguistic roots in ancient Indo-European languages, reflecting fundamental notions of illumination and revelation. In Latin, the phrase lux divina combines lux, meaning "light," derived from the Proto-Indo-European root leuk-, which denotes "light" or "brightness," with divina, signifying "divine" or "godly."^[11] Similarly, in Greek, phōs theion employs phōs, a contraction of pháos tracing to the Proto-Indo-European bʰéh₂os from the root bʰeh₂- "to shine," paired with theion, meaning "divine" from theós "god."^[12] These etymologies underscore illumination as a primal metaphor for clarity, perception, and transcendent insight across early philosophical and spiritual discourses. Theological classifications of divine light distinguish between literal and metaphorical forms, as well as uncreated essence. Literal divine light refers to perceived physical radiance in visionary experiences or theophanies, manifesting as tangible brightness during encounters with the sacred.^[2] Metaphorical divine light symbolizes wisdom, truth, or moral guidance, often employed in allegories to convey abstract spiritual principles without implying sensory perception.^[2] Uncreated light, by contrast, describes an eternal, self-existent divine reality not originating from any created source, emphasizing its intrinsic identity with the divine nature rather than a derivative phenomenon.^[13] Variations in divine light concepts include primordial, inner, and cosmic types, each highlighting different scopes of spiritual illumination. Primordial light evokes a pre-cosmic or originating radiance associated with the initial act of creation, serving as the foundational emanation from the divine.^[14] Inner light pertains to personal spiritual enlightenment within the individual, representing an internalized divine presence that fosters self-awareness and ethical discernment.^[15] Cosmic light, meanwhile, signifies a pervasive divine radiance infusing all of creation, underscoring unity and interconnectedness across the universe.^[16] Distinctions further arise between active and reflective divine light, delineating source and reception. Active light emanates directly from the divine as an originating force, projecting outward to initiate illumination and order.^[17] Reflective light, however, occurs when the human soul mirrors or receives this divine radiance, enabling contemplative insight and alignment with the sacred.^[2] Cross-culturally, terms for divine light appear in spiritual allegories as symbols of enlightenment and transcendence, such as Hebrew Ohr in Jewish mysticism denoting infinite divine radiance, or Arabic Nur in Islamic theology signifying primordial divine illumination.^[18]^[13]

Eastern Traditions

Buddhism

In Buddhism, divine light manifests prominently through buddhas embodying luminous qualities, particularly in Mahayana and Vajrayana traditions. Amitabha, known as the Buddha of Boundless Light (Amitābha), presides over the Western Pure Land of Sukhavati, where his infinite radiance illuminates the realm and aids sentient beings in attaining rebirth for swift enlightenment.^[19] This light symbolizes boundless compassion and the removal of karmic obstacles, central to Pure Land practices where devotees recite Amitabha's name to invoke his salvific glow.^[20] Similarly, Akshobhya, the Buddha of the Eastern Pure Land Abhirati, is associated with an unyielding brightness that pervades his realm, making solar and lunar lights superfluous and representing the unshakeable clarity of wisdom.^[21] These luminous buddhas exemplify how light in Buddhist cosmology signifies the transformative power leading to liberation. Light plays a crucial role in Buddhist meditative visions and soteriology, embodying the clarity of mind essential for realizing nirvana. During deep concentration, practitioners may perceive inner light (obhāsa), a luminous phenomenon arising from purified mental states that dispels defilements and reveals the mind's intrinsic luminosity (pabhassara citta).^[22] This radiance, often experienced as a brilliant glow during insight meditation, symbolizes the awakening of wisdom that illuminates ignorance, guiding toward the unconditioned peace of nirvana.^[22] In soteriological terms, such visions foster equanimity and one-pointedness, transforming ordinary perception into a mirror-like clarity that reflects ultimate reality, thereby accelerating the path to enlightenment.^[22] In Mahayana texts, the dharmakaya—the truth body of the Buddha—manifests as radiant light, representing the unmanifested essence of enlightenment beyond form. This body embodies the non-dual absolute (dharmata), often depicted as an illuminating principle that pervades all phenomena with inherent luminosity, akin to the numinous core of reality.^[23] The dharmakaya's radiance signifies the eternal, formless Dharma, from which sambhogakaya and nirmanakaya forms arise, illuminating the interdependent nature of existence for practitioners seeking buddhahood.^[23] This luminous aspect underscores the Buddha's cosmic presence, offering a direct experiential insight into emptiness and compassion. Tantric Buddhism, or Vajrayana, employs inner light practices to cultivate visualization of deities, accelerating enlightenment through luminous energy channels. Practitioners generate radiant deities (yidams) in meditation, merging their subtle body with divine forms to awaken inner luminosity (prabhasvara), which dissolves dualistic perceptions into clear light.^[24] These visualizations, rooted in deity yoga, harness the body's winds and drops to produce blissful radiance, symbolizing the union of wisdom and method in realizing the dharmakaya.^[25] By embodying the deity's light, meditators purify obscurations, embodying the swift path to non-dual awareness. The Lotus Sutra, a seminal Mahayana text, depicts buddhas emitting rays of light to symbolize the propagation of teachings. In Chapter I, Shakyamuni Buddha emits a beam from the tuft between his eyebrows, illuminating 18,000 worlds and heralding the sutra's profound Dharma for universal enlightenment.^[26] This radiance, recurring in chapters like VII and XXI, represents wisdom dispelling darkness, gathering assemblies, and revealing buddha-lands, thereby propagating the one vehicle to nirvana.^[27] Such emissions underscore light as a divine sign of the sutra's efficacy in benefiting all beings.^[26]

Hinduism

In Hinduism, divine light manifests prominently in the Vedic texts as a symbol of cosmic order, illumination, and divine presence. The Rig Veda contains numerous hymns dedicated to Ushas, the goddess of dawn, portraying her as a bringer of light that dispels darkness and ushers in truth and bliss, as seen in Rig Veda 5.80 where she is invoked as the creator of light and heavenly realms.^[28] Similarly, Agni, the deity of fire and light, is celebrated in over 200 hymns as a divine messenger and purifier, embodying the luminous force that connects the earthly and heavenly realms while symbolizing the inner spiritual fire.^[29] These portrayals emphasize light's role in rituals and as a manifestation of the gods' eternal energy. The Upanishads deepen this concept, linking divine light to the unity of atman (individual self) and Brahman (ultimate reality). In the Bṛhadāraṇyaka Upanishad, a key invocation in 1.3.28 prays, "Lead me from the unreal to the real, lead me from darkness to light, lead me from death to immortality," symbolizing the transition from ignorance to knowledge through the divine light emanating from the self.^[30] Further, 4.4.16 describes the Atman as the "light of lights," an effulgent, immortal essence that illumines all existence, including the sun and moon, underscoring the non-dual identity of the individual soul with the cosmic divine.^[30] This philosophical framework portrays divine light as the inner radiance realized through meditation and self-inquiry. The festival of Diwali exemplifies divine light's cultural and symbolic importance, commemorating Lord Rama's return to Ayodhya after defeating Ravana, with lamps (diyas) lit to guide his path and represent the victory of light—and knowledge—over darkness and ignorance.^[31] In this context, the illumination signifies dharma's triumph over adharma, fostering spiritual renewal and communal harmony.^[32] In the Sant Mat tradition, a mystical path within Hinduism, divine light and inner sound serve as pathways to God via surat shabd yoga, a meditation practice that withdraws consciousness inward to perceive luminous visions and ethereal sounds emanating from the divine realm.^[33] This yoga, emphasizing the soul's ascent through inner planes, views light as the manifest form of the supreme being, accessible only through initiation and disciplined practice under a guru.^[34] Jyoti, or the divine flame, holds central ritual significance in Shaivism and Vaishnavism, embodying the eternal essence of the divine in temple worship. In Shaivism, jyoti represents Shiva's infinite light, as in the Jyotirlinga shrines where the lingam symbolizes the self-luminous form of the deity, invoked during aarti to awaken devotees to transcendental reality.^[35] In Vaishnavism, the flame in daily aarti rituals—waving lamps before Vishnu or his avatars—signifies the deity's all-pervading radiance, purifying the worshipper and affirming the unity of the devotee's soul with the divine.^[36] These practices integrate light as a tangible bridge between the material and spiritual, sustaining devotion across sectarian lines.

Zoroastrianism

In Zoroastrian theology, Ahura Mazda, known as the "Wise Lord," is the uncreated supreme deity and the primordial source of divine light, embodying truth (asha) in opposition to the destructive darkness of Angra Mainyu, the spirit of deceit (druj). This dualistic cosmology positions light as the essence of goodness, creation, and order, with Ahura Mazda's radiant presence illuminating the cosmos against the encroaching forces of evil.^[37] The Gathas, the hymns attributed to Zoroaster, describe Ahura Mazda's light as an eternal, unassailable force that sustains the moral and physical world.^[38] The Amesha Spentas, the six holy immortals emanating from Ahura Mazda, and the Fravashis, the guardian spirits of the righteous, further embody this radiant divine light within the Gathas. These entities appear as luminous figures in Zoroaster's visionary encounters, representing aspects of creation such as good mind (Vohu Manah) and best truth (Asha Vahishta), which align human actions with cosmic harmony. The Amesha Spentas, often depicted as spirits of light, aid in the ongoing battle against darkness, while Fravashis protect and inspire fidelity to asha, ensuring the continuity of divine illumination in individual and communal life.^[37]^[39] Fire temples serve as sacred spaces where the eternal flame, personified as Atar, symbolizes and channels divine light, revered as the visible manifestation of Ahura Mazda's purity. Atar, the seventh creation under Asha Vahishta's guardianship, receives offerings in the Yasna ritual, the core liturgical ceremony involving prayers, haoma, and precise tending of the fire to invoke cosmic renewal and ward off druj. These flames, maintained continuously by priests, underscore fire's role as a purifier and mediator between the human and divine realms.^[37]^[40] Zoroastrian concepts of divine light profoundly influenced later Persian illuminationism, prefiguring the philosophy of Shihab al-Din al-Suhrawardi (d. 1191), who integrated Zoroastrian motifs like the hierarchy of lights and angelic intellects into his Ishraqi system, viewing light as the fundamental ontological reality.^[41] In Zoroastrian eschatology, divine light plays a pivotal role in Frashokereti, the final renovation of the world, where a molten river of metal—manifesting as a purifying fire of truth—cleanses creation, resurrects the dead, and defeats Angra Mainyu, restoring the cosmos to its pristine, light-filled state under Ahura Mazda's eternal dominion. This triumph of light over darkness ensures the immortality of the righteous and the eradication of evil.^[42]^[37]

Abrahamic Religions

Judaism

In Jewish tradition, the concept of divine light originates with the primordial light created on the first day of Genesis, as described in Genesis 1:3: "And God said, 'Let there be light,' and there was light." This light, distinct from the celestial bodies formed on the fourth day, is interpreted in Talmudic sources as Ohr HaGanuz, or the "hidden light," representing a spiritual illumination too pure for the flawed world and thus concealed by God for the righteous of future generations. According to the Talmud (Chagigah 12a), this light shone for 36 hours before being hidden, symbolizing divine consciousness that dispels primordial chaos and imparts unity and purpose to creation, as elaborated in midrashic texts like Bereshit Rabbah 3:4.^[43]^[44] The Torah itself is frequently symbolized as divine light, providing ethical and spiritual guidance through its commandments, or mitzvot. Proverbs 6:23 states, "For the commandment is a lamp, and the Torah is light; and the way of life is the rebuke of discipline," portraying the Torah as an illuminating force that dispels moral darkness and fosters righteous living. This metaphor underscores how observing mitzvot acts as a lamp for the soul, drawing from divine wisdom to sustain personal and communal holiness, as explained in rabbinic commentaries linking it to Temple rituals like the Menorah.^[45]^[46] In Kabbalistic mysticism, particularly as developed in the Zohar, divine light manifests as Ohr Ein Sof, the "Infinite Light" emanating from Ein Sof, the boundless essence of God before creation. This light flows through the ten sefirot, the divine attributes or emanations that structure the spiritual realms and bridge the infinite with the finite world, enabling the ongoing process of creation and revelation. The Zohar describes Ohr Ein Sof as the primordial radiance that fills all existence, with the sefirot acting as vessels that channel its energy, fostering unity between the divine and human realms.^[47]^[48]^[49] The Shekinah, or divine presence, is depicted as a radiant glory enveloping sacred spaces, particularly in the descriptions of the Tabernacle in Exodus. Exodus 40:34–35 recounts how the glory (kavod) of God, manifesting as a luminous cloud, filled the Tabernacle, signifying God's indwelling among the Israelites and requiring ritual purity to approach this light. This radiant Shekinah symbolizes God's protective and immanent presence, as in Exodus 25:8, where God commands, "Let them make Me a sanctuary that I may dwell among them," with the light evoking divine accessibility and covenantal intimacy.^[50] The miracle of Hanukkah further illustrates divine light as sustenance, centered on the ner tamid, or eternal light, in the Temple. According to the Talmud (Shabbat 21b), after the Maccabees rededicated the desecrated Temple, a single cruse of pure oil miraculously burned for eight days in the Menorah, fulfilling the command for a perpetual flame (Exodus 27:20–21). This event represents God's enduring provision and triumph of holiness over darkness, with the ner tamid symbolizing continuous divine nourishment for the Jewish people.^[51]^[52]

Christianity

In Christianity, divine light is fundamentally associated with Christ as the eternal Logos and source of illumination, as articulated in the Gospel of John where "In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it" (John 1:4-5), portraying Jesus as the divine light that defeats spiritual obscurity and offers salvation to humanity.^[53] This Johannine imagery echoes the primordial creation of light in Genesis 1:3, interpreted by early Christian theologians as prefiguring the Logos who brings order and revelation to the cosmos, bridging the Old Testament's symbolic light with Christ's incarnate presence.^[54] In Eastern Orthodoxy, the concept of divine light reaches its theological apex in the doctrine of the uncreated Tabor Light, manifested during Christ's Transfiguration on Mount Tabor as described in Matthew 17:1-9, where his face shone like the sun and his clothes became dazzling white, revealing his divine glory to the apostles Peter, James, and John.^[55] This light, deemed uncreated and eternal rather than a created phenomenon, is accessible through hesychasm—a practice of contemplative prayer emphasizing inner stillness and the Jesus Prayer—and culminates in theoria, or divine vision, where the soul participates in God's energies without comprehending his essence, as defended by the 14th-century theologian Gregory Palamas in his Triads in Defense of the Holy Hesychasts.^[56] Palamas argued that this Tabor Light, experienced by saints like Symeon the New Theologian, transforms the believer, uniting human nature with the divine without fusion, and remains central to Orthodox liturgy and iconography.^[57] Mystical Christianity further elaborates divine light as an interior enlightenment flooding the soul, as in St. Augustine's Confessions (Book VII), where he recounts a visionary ascent in which "the Immutable Light" higher than his mind overwhelmed him, enabling true knowledge of God and purging intellectual shadows through divine illumination rather than mere rational effort.^[58] Similarly, in St. John of the Cross's 16th-century treatise Dark Night of the Soul, the soul undergoes passive purification where the "luminous night" of divine light initially appears as darkness, illuminating imperfections and guiding toward union with God by detaching from sensory attachments and fostering contemplative love.^[59] The 13th-century German mystic Mechthild of Magdeburg, in her visionary work The Flowing Light of the Godhead, depicts this light as a dynamic, overflowing divine essence that permeates the soul, bridging heaven and earth through ecstatic revelations and bridal imagery of union with Christ, emphasizing humility and surrender amid spiritual trials.^[60] Among the Quakers, or Society of Friends, divine light manifests as the Inner Light—or Inward Light of Christ—an indwelling presence of the Holy Spirit providing continuing revelation and guidance, directly accessible to all believers without intermediaries, as proclaimed by founder George Fox in his 1647 journal where he urged turning inward to the "light within" for moral discernment and peace.^[61] This concept, elaborated by Isaac Penington in works like The Way of Life and Death (1658), underscores silent worship as a communal practice where participants wait in stillness for the light to speak, fostering transformation and equality in spiritual experience across denominations.^[62] Liturgically, divine light is embodied in the Paschal candle, lit during the Easter Vigil to symbolize the resurrected Christ as the unconquerable light piercing the world's darkness, inscribed with a cross, the current year, and alpha and omega to denote eternity, and used throughout the Easter season, baptisms, and funerals to evoke Christ's triumph over death.^[63] This rite, rooted in ancient Christian tradition, reinforces the Paschal mystery, with the candle's flame representing the Risen Lord's enduring presence in the ecclesial community.^[64]

Islam

In Islamic theology, the concept of divine light, known as nūr, is prominently featured in the Quran, particularly in the "Verse of Light" (Āyat an-Nūr, Quran 24:35), which describes Allah as the Light of the heavens and the earth. The verse employs the parable of a niche containing a lamp within a glass globe, illuminated by oil from a blessed tree, rendering it "light upon light," to symbolize divine guidance that penetrates darkness and leads believers to truth. This metaphor underscores nūr as an attribute of Allah's transcendence and mercy, illuminating the path of faith without implying physicality or incarnation.^[65]^[66] Central to Sufi cosmogony is the Nūr Muḥammad, the primordial light of the Prophet Muhammad, regarded as the first creation emanating from Allah's own light before the universe's formation. This light serves as the archetypal substance from which all existence derives, including the souls of prophets, believers, and angels, positioning Muhammad as the luminous axis of creation. In contrast, jinn are created from smokeless fire, as stated in authentic hadith, highlighting the distinction between light-born spiritual beings and fire-originated entities prone to rebellion.^[67]^[13]^[68]^[69]^[70] Sufi illuminationism, or ḥikmat al-ishrāq, developed by Shihāb al-Dīn Suhrawardī in his seminal work Ḥikmat al-Ishrāq (Philosophy of Illumination, c. 1186), posits a metaphysics where reality consists of hierarchical pure lights descending from the supreme Nūr al-Anwār (Light of Lights), which is Allah. These lights form angelic hierarchies, with each level varying in intensity and self-disclosure, blending Peripatetic logic with mystical intuition and ancient Persian wisdom, including Zoroastrian elements, to explain divine manifestation.^[41]^[71] Sufi practices such as dhikr (remembrance of God) invoke this divine light for spiritual purification, involving rhythmic recitation of divine names to draw nūr into the heart, cleansing the soul of worldly veils and fostering illumination. Through sustained dhikr, practitioners experience the influx of divine mercy and light, aligning the self with prophetic reality and achieving inner enlightenment.^[72]^[73]

Philosophical and Syncretic Traditions

Manichaeism

Manichaeism, founded by the prophet Mani (c. 216–274 CE), posits divine light as the essence of the supreme deity known as the Father of Greatness, who emanates particles of light that become trapped within the material world.^[74] These light particles represent the pure, spiritual substance originating from the unassailable Kingdom of Light, contrasting sharply with the intrusive forces of darkness.^[75] Mani's teachings, influenced by Zoroastrian dualistic roots, frame this light not as an abstract force but as tangible divine elements ensnared in matter, awaiting liberation to restore cosmic harmony.^[76] At the core of Manichaean dualism lies the eternal opposition between the Kingdom of Light and the Kingdom of Darkness, where the latter invades the former, leading to the defeat of the Primal Man—a primordial emanation of light—in the cosmogonic myth.^[77] In this narrative, the Primal Man's armor of light elements scatters and mixes with dark substances upon his defeat, imprisoning divine light particles throughout creation, including in plants, animals, and human souls.^[78] Salvation involves a redemptive process where the elect—Manichaean ascetics—through rigorous practices such as vegetarianism, celibacy, and avoidance of harm to living beings, facilitate the extraction and ascent of these light particles back to the divine realm.^[79] The hearers, or lay followers, support the elect by providing alms, enabling this ongoing cosmic battle to gather and purify the scattered light.^[80] Manichaeism's emphasis on divine light profoundly influenced early Christian thinkers, notably Augustine of Hippo (354–430 CE), who adhered to the faith for nearly a decade before his conversion to Christianity in 386 CE.^[81] Augustine's exposure to Manichaean dualism shaped his initial views on evil as a substantive force akin to darkness opposing light, though he later rejected these ideas in favor of orthodox Christian theology.^[82] Key Manichaean texts, such as the Kephalaia of the Teacher, vividly describe the realm of light with imagery like luminous ships that ferry redeemed particles upward and radiant trees symbolizing eternal purity in the divine paradise.^[83] These elements underscore the syncretic faith's role in portraying divine light as both a cosmic participant in perpetual conflict and the ultimate goal of human redemption.^[84]

Neoplatonism

In Neoplatonism, the concept of divine light originates prominently with Plotinus, who describes the One—the ultimate, transcendent source of all reality—as an overflowing light that emanates without diminution or division, much like radiance from the sun.^[85] This emanation proceeds hierarchically: from the One emerges Nous (Divine Intellect), the realm of eternal forms and pure contemplation, which in turn gives rise to the Soul, bridging the intelligible and sensible worlds.^[86] In the Enneads, Plotinus employs light imagery to illustrate this non-temporal generation, where the One's superabundant goodness diffuses itself into multiplicity while remaining indivisible, enabling all existence to participate in its perfection.^[85] Central to Neoplatonic cosmology, light serves as a key analogy for the dual processes of procession (prohodos) and return (epistrophē), structuring the hierarchical cosmos from unity to diversity and back. Emanation represents the downward procession of light from the One, progressively dimming as it extends through Nous and Soul into the material realm, where it manifests as ordered forms.^[86] Conversely, the return or ascent (epistrophē) involves all beings turning inward toward their source, with the soul purifying itself to re-ascend the luminous hierarchy, achieving contemplative union with the divine.^[86] This dynamic underscores the cosmos as a living, participatory structure illuminated by the One's eternal radiance. Iamblichus, building on Plotinus, integrated divine light into the practice of theurgy—ritual operations designed to invoke higher powers for soul purification and deification. Through sacred symbols (sunthēmata), hymns, and invocations, theurgists draw down divine light to illuminate and cleanse the soul, transforming its luminous vehicle (augoeides sōma) and facilitating henosis, or union with the One.^[87] Unlike mere philosophical contemplation, Iamblichus's theurgy posits that ritual participation in divine light actively elevates the soul beyond intellectual limits, aligning it with the gods' noetic fire.^[87] Neoplatonism distinguishes between intelligible light, which is eternal, immaterial, and inherent to the realms of Nous and the One, and sensible light, a shadowy imitation perceptible in the material world. The former represents unalloyed divine illumination, accessible through noetic vision, while the latter is a derivative reflection, prone to distortion by matter's opacity.^[86] This framework profoundly influenced later Christian and Islamic mysticism, particularly through Pseudo-Dionysius the Areopagite, who adapted Neoplatonic light metaphors to depict God's superessential goodness as an ineffable radiance emanating hierarchically, with divine names like "light" symbolizing participatory union in the Divine Names.^[88]

Hermeticism

In Hermeticism, divine light is central to the esoteric philosophy articulated in the Corpus Hermeticum, a collection of dialogues attributed to Hermes Trismegistus, where it serves as the primordial essence of the divine mind (Nous) that illuminates creation and enables human spiritual perception.^[89] In the first treatise, Poimandres, Hermes experiences a visionary revelation in which Nous appears as an boundless light emerging from the divine darkness, declaring itself as "the light you saw, mind, your god."^[90] This Nous, identified as the eternal light and life from which humanity originates, reveals the secrets of the cosmos to Hermes, portraying light not merely as a sensory phenomenon but as the creative intelligence that births order from chaos.^[90] The cosmogony in Poimandres depicts divine light as the initiating force of creation, with the Logos—the light-bearing word emanating from Nous—descending upon the watery nature to separate the elements and form the world.^[89] This Logos acts as a luminous architect, organizing the heavy elements of earth and water while the lighter ones ascend, thus establishing the material cosmos under the governance of seven planetary powers.^[90] Humans, formed in the image of this divine light, perceive the sacred through an inner illumination bestowed by Nous, which awakens the soul to recognize its origin in light and life, fostering a path to gnosis beyond sensory limitations.^[89] Further analogies in the Corpus Hermeticum elaborate light's role as the generative principle and catalyst for spiritual ascent. In Book V, That God is Invisible and Entirely Visible, light is analogized to the eternal beauty and goodness transcending all creation, emanating from the invisible divine to manifest visibly in the cosmos. Book X, The Key, describes the pious soul's ascent guided by the mind toward the "Gnosis' Light," where contemplation of divine light purifies the soul from material bonds and elevates it to union with the eternal.^[91] Similarly, Book XI, Mind to Hermes, presents God as the "father of creation" through light, an inexhaustible source that begets the universe's energies while remaining transcendent, enabling the soul's return via meditative immersion in this luminous essence.^[92] Hermeticism's conception of divine light reflects syncretic fusion of Egyptian, Greek, and Platonic elements, with Hermes Trismegistus embodying the Egyptian god Thoth merged with the Greek Hermes and infused with Platonic ideals of emanation from the One.^[93] This blend profoundly influenced Renaissance occultism, as Marsilio Ficino's 1471 Latin translation of the Corpus Hermeticum inspired figures like Pico della Mirandola to integrate Hermetic light symbolism into Christian Kabbalah and natural magic, viewing it as a bridge between ancient wisdom (prisca theologia) and contemporary philosophy.^[93] A key distinction in Hermetic texts separates eternal divine light—the pure, uncreated Nous sustaining all existence—from cosmic or demiurgic light, which manifests as the visible solar and planetary forces shaping the material world but subject to fate and impermanence.^[89] This eternal light alone offers liberation, as its inner recognition dissolves the illusions of the demiurgic realm.^[89]

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[13]
Light and luminous being in Islamic theology - Christian Lange, 2021
Jan 12, 2021 · Intimately connected to God's essence, in both Sunni and Shi'i traditions the nur Allah is conceived as a light that existed before the creation ...
[14]
Let there be light!" Gen. 1:3 in the Interpretation of the Primordial Light
The primordial light foreshadows an eternal light from God, promising fulfillment when the created lights cease and divine radiance prevails.
[15]
Inner light: Significance and symbolism
Oct 1, 2025 · Inner light signifies the innate spiritual awareness guiding individuals on their paths to transcend ignorance, desires, and physical limitations.Missing: cross- | Show results with:cross-
[16]
The All-pervading Reality - Original Christianity and Original Yoga
“A yogi who through perfect meditation has merged his consciousness with the Creator perceives the cosmical essence as light; to him there is no difference ...
[17]
Ohr Ein Sof Made Simple - Infinite Light and the Power of Is
People the world over have different ways to talk about G‑d. At some point, the Kabbalists began using the title Ohr Ein Sof, which means “Infinite Light.Missing: source | Show results with:source
[18]
[PDF] Ameriyana: The Western Vehicle of the Buddha Dharma
Pure Land Buddhism focuses on Amitabha Buddha and his “pure land” in the ... Amitabha, the Buddha of Boundless Light, rules over the Western Paradise ...
[19]
Pure Land Buddhism and Western Christianity Compared - jstor
tranquil sustenance (which is Endless Life and Boundless Light) is ... Amitabha Buddha, before his attaining Buddhahood, made a vow: "If, after I have ...
[20]
[PDF] The Origin and Development of the Buddha Aks,obhya (Mi 'khrugs ...
This paper introduces the Buddha Aks,obhya (Tib. Mi 'khrugs pa), an eastern buddha who gained significance in early Mahāyāna Buddhism alongside Amitābha,.
[21]
None
Below is a merged response summarizing all references to light in Buddhist meditation contexts across the provided segments. To retain all information in a dense and organized manner, I will use a table in CSV format, followed by a concise narrative summary. The table captures the details systematically, while the narrative provides an overview.
[22]
Dharmakaya: the expression of the numinous in Mahayana Buddhism
Dharmakaya is the ultimate reality and it is identical with the Absolute. Dharmakaya is the dharmata, (essence) of the things and literally means Truth body, ...<|separator|>
[23]
Tantra and the Tantric Traditions of Hinduism and Buddhism
### Summary of Visualization of Deities in Tantric Buddhist Practices
[24]
[PDF] An Exploration of Tibetan Tantric Buddhism and its Art - CORE
... Tantric Buddhism makes extensive use of imagery and visualisations of meditation deities. ... inner freedom by visual meditation. In the process of ...
[25]
[PDF] The Lotus Sutra
Aug 7, 1991 · The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was ...
[26]
Patterns of Revelation and Piety in the Lotus Sutra and in the ... - jstor
Lastly, the ray of light is a public signal: it announces that the Buddha is about to reveal his teaching to men: “The Buddha has now emitted this ray of light.<|control11|><|separator|>
[27]
Hymn to Usha, Rig Veda 5.80 - Academia.edu
Sri Aurobindo writes: "The Rishi hymns the divine Dawn, daughter of Heaven, as the bringer of the Truth, the bliss, the heavens of light, creator of the Light ...
[28]
The Fire from Within: An Exploration into the Nature and Legends of ...
This paper explores the significance of Agni, the Hindu God of fire, within the context of the Rig Vedic hymns. It examines Agni's dual nature as both a ...
[29]
[PDF] the brihadaranyaka upanishad
The Samhita is a collection of hymns or prayers, to God in various. Manifestations, containing also formulae necessary in the sacrificial use of these hymns, ...
[30]
Happy Diwali | IDEAS at DOM | Washington University in St. Louis
Sep 22, 2025 · Diwali is often associated with the return of Lord Rama ... lights to symbolize the triumph of light and knowledge over ignorance and darkness.
[31]
5 things to know about Diwali - Hindu American Foundation
the symbolic victory of knowledge over ignorance, light over dark, and good over evil — is always the same, never failing to ...
[32]
Divine Light and Melodies Lead the Way: The Santmat Tradition of ...
Mar 27, 2019 · The writings of Sant Tulsi Sahib, as well as various medieval Sants, points to the path of Divine light and sound by which practitioners ...<|control11|><|separator|>
[33]
The modern monastic Santmat movement of Bihar: building bridges ...
Jul 10, 2017 · This article analyzes how the modern movement of Santmat, literally “the views of sants,” primarily popular in the rural areas of northern India, uniquely ...
[34]
(DOC) IDOLS IN HINDUISM - Academia.edu
Major Hindu traditions such as Vaishnavism, Shaivism, Shaktism and Smartaism favour the use of murti. These traditions suggest that it is easier to dedicate ...
[35]
(DOC) Putting Life into Temple Idols - Academia.edu
Kumbhabhishekam is a major Hindu temple consecration ritual, performed every 12 years to revitalize spiritual energy. ... aarti*). Acts of devotion, in major ...
[36]
None
Below is a merged summary of the key sections from *Zoroastrians: Their Religious Beliefs and Practices* by Mary Boyce, consolidating all information from the provided segments into a single, comprehensive response. To maximize detail and clarity, I will use a table in CSV format for each section, capturing all unique details across the summaries, followed by a narrative summary for any additional context or overlapping themes. The table will include page references and specific details to ensure completeness.
[37]
Zoroastrianism - BYU Religious Studies Center
The soul was a battlefield between good, represented by Ahura Mazda, and evil, reflected in Angra Mainyu, who was coeternal with Ahura Mazda but not coequal.
[38]
[PDF] Exploring the Gathas: Creation — Amesha Spentas Good and Evil
Though the Amesha Spentas are depicted as the spirits of light it is on the moral plane that their influence is strongly felt, especially in the Gathas.
[39]
[PDF] Fire and Fire-temples in Zoroastrianism Through the Ages - avesta.org
Jan 7, 2018 · In Zoroastrianism, fire is maintained permanently in fire-temples by priests, though Zoroaster didn't recommend it. Fire is also seen as life- ...Missing: sources | Show results with:sources
[40]
Suhrawardi - Stanford Encyclopedia of Philosophy
Dec 26, 2007 · Trained in Avicennan Peripateticism, Shihab al-Din al-Suhrawardi (1154–1191) has become the eponym of an 'Illuminationist' (ishraqi) philosophical tradition.
[41]
[PDF] Frashokereti - Ancient Iranian Studies
From cosmogony to eschatology Zo- roastrianism conceives the world as a battlefield, in which the forces of light and the forces of darkness come into conflict.
[42]
In Light of Creation - Torah.org
Oct 11, 2004 · As the Talmud explains, after this Primordial Light came into Creation, G- d knew that it would be abused by the evil people of history.Missing: interpretation | Show results with:interpretation
[43]
Breishit: The Hidden Light of Creation - Rav Kook Torah
The Sages called this primordial light Ohr Ha-Ganuz, “the Hidden Light.” Too pure for the current state of the universe, God concealed it for a future, more ...Missing: Talmud interpretation
[44]
https://ravkooktorah.org/BREISHIT_67.htm
[45]
Insights on the Menorah - Chabad.org
The Menorah represents Torah and mitzvot, as stated: “For a mitzvah is a lamp and Torah is light” (Proverbs 6:23).
[46]
Neshamah: Levels of Soul Consciousness - The divine soul involves ...
The divine soul is an indivisible essence inseparably bound to G‑d, as the verse states, "For part of G‑d is His People" (Deut. 32:9) and as Rabbi Shimon ...
[47]
The Ten Sefirot of the Kabbalah - Jewish Virtual Library
The Jewish mystical doctrine known as "Kabbalah" (="Tradition") is distinguished by its theory of ten creative forces that intervene between the infinite, ...
[48]
Ein Sof (Kabbalah) | Texts & Source Sheets from Torah, Talmud and ...
Ein Sof, or the Infinite One, has two meanings. One is the initial stage of creation, what is referred to as the Creator's intent for creation.
[49]
Presence, Divine - Jewish Virtual Library
God's presence, according to the ancient view, is confined to the Tabernacle/Sanctuary and to other visible phenomena serving as the vehicles of God.
[50]
https://www.jewishvirtuallibrary.org/presence-divine
[51]
Ner Tamid: The Eternal Light - Chabad.org
In the synagogue, right above the Holy Ark, stands the ner tamid, the “eternal flame.” Its name is derived from a verse in Exodus.Missing: miracle sustenance
[52]
How Is Jesus the Light of the World? A Study Starting in John
Dec 21, 2023 · In the Gospel of John, Jesus is imaged as light (holy, good, true) and those who believe and follow Jesus are “children of light.”Missing: divine prefiguring
[53]
Continuity, Symbolism, and the Logos in the Prologue of the Gospel ...
Nov 29, 2022 · ... Logos as the “light of all mankind” (Jn. 1:4). The first act of creation is identified with light in Genesis and John subsequently ...Missing: prefiguring | Show results with:prefiguring
[54]
[PDF] The Transfiguration in the Theology of Gregory Palamas and Its ...
Christ, the Light that shone before the sun…has mystically made known on Mount. Tabor the image of the Trinity…making manifest the excellence of the ...Missing: theoria | Show results with:theoria
[55]
[PDF] SOLRUNN NES
The Uncreated Light: An Iconographical Study of the Transfiguration in the. Eastern Church is a book at the crossroads of theology and art. In accor- dance with ...
[56]
St. Augustine: Confessions and Enchiridion, newly translated and ...
And I entered, and with the eye of my soul--such as it was--saw above the same eye of my soul and above my mind the Immutable Light. It was not the common light ...Missing: illumination | Show results with:illumination
[57]
St. John of the Cross: Dark Night of the Soul - Christian Classics ...
But the question arises: Why is the Divine light (which as we say, illumines and purges the soul from its ignorances) here called by the soul a dark night? To ...
[58]
The Flowing Light of the Godhead - Mechthild (of Magdeburg)
The Flowing Light of the Godhead, the sole mystical visionary work of Mechthild, a 13th-century (c. 1260-c. 1282/94) German Beguine.
[59]
The Light Within as Redemptive Power by Cecil E. Hinshaw
The early Quakers, in order to express this moral dualism which they saw in themselves and in others, frequently used the contrasting terms, darkness and light.
[60]
Approaches to God – worship and prayer - Quaker faith & practice
Silent waiting. 2.12. In silence which is active, the Inner Light begins to glow – a tiny spark. For the flame to be kindled and to grow, subtle argument and ...
[61]
Shining Christ's Light: The Paschal Candle
Apr 1, 2021 · Symbolically, candles represent Christ, who is the light of the world (John 12:35). We see candles used during the Easter Season, and special ...
[62]
The Easter Vigil: Let the Light of Christ Fill the World!
Jun 29, 2018 · The dark church represents the darkness of the world before the coming of Christ. The Paschal Candle represents Him who is the Light of the World.
[63]
[PDF] THE THEOPHANY OF ALLAH BY MEANS OF LIGHTIN - PSU-ETD
... verse that relates to the concept of light: the aptly-named “Verse of Light” (Ayat al-Nur, Q 24:35). This chapter expounds the meaning behind the verse by ...
[64]
(PDF) The Light (Noor) of Allah (ST) - Academia.edu
... Surah An-Noor (24.35) is considered as one of the mystical verses in the Quran ... Ayat-un-Noor (24:35) illustrates the mystical concept of divine light in Islam.
[65]
(PDF) Pre-Existence and Light—Nur Muhammad
Muhammad's light symbolizes his prophetic nature and pre-existence in Islamic tradition. The concept of Nur Muhammad emphasizes light as a divine essence ...
[66]
[PDF] Metaphysics of Muhammad | Traditional Hikma
The Light of Muḥammad and ʿAlī is God's first creation out of His own light and likewise the Light of Muḥammad for Tustarī is created out of God's light. In ...
[67]
Riyad as-Salihin 1846 - كتاب المنثورات والملح - Sunnah.com
The Messenger of Allah (ﷺ) said, "Angels were created from light, jinns were created from a smokeless flame of fire, and 'Adam was created from that which ...
[68]
Hadith on Creation: Allah created angels, jinn, and humankind
Dec 23, 2019 · According to the hadith, angels were created from light, jinn from a mixture of fire, and Adam as described.
[69]
al-Suhrawardi, Shihab al-Din Yahya (1154-91)
The main constituent of reality is the hierarchies of such pure lights, differing solely in the intensity of their Illumination, and thus of self-awareness (see ...
[70]
Remembrance (Dhikr) - Shadhiliyya Sufi Communities
During the remembrance we receive Divine Light, Divine Love, Divine Mercy, and much, much more. This Light/Love/Mercy that we draw into our beings when we ...
[71]
(PDF) A BRIEF REVIEW: LIGHT COSMOLOGY IN SUFISM AND ...
Jan 7, 2020 · The insight of the 'light of Muhammad' as primordial light and First Creation of Allah SWT has been discussed in the field of Sufism. It is ...
[72]
John C. Reeves | Theodore bar Konai on Mani and Manichaeism
The Good entity dwelt in the Region of Light, and he terms him the Father of Greatness, and he says that there were dwelling (there) in addition to him (the ...
[73]
(DOC) Manichaeism (Dictionary of Gnosis and Western Esotericism)
In the kingdom of light the Father of Greatness rules, and this kingdom is in fact an extension of himself. It has four divine attributes (purity, light ...
[74]
Manichaeism
Augustine of Hippo practiced Manichaeism before his conversion to Christianity. For the most part, Manicheans in Western Asia practiced their faith freely ...<|control11|><|separator|>
[75]
The Religion of the Manichees
The Primal Man recovered from his swoon; he called for help to the Father of Greatness, who took pity on him and aided him with fresh Light Powers: "the Friend ...
[76]
[PDF] Manichaeism and its Spread into China
Mani perceived the Kingdom of Light as the Great Father where the Light is God whose five glories or intellectual virtues include intelligence, knowledge, ...
[77]
[PDF] Reclaiming Privation Theory for the Contemporary World
May 2, 2018 · These opposite forces permeate creation...the ascetic lifestyle of the Manichaean elect served to release the light trapped in the evil material ...
[78]
[PDF] The Fall of the Angels in Western Patristic Thought - EliScholar
... Elect”) to liberate such Light-Particles via asceticism and dietary ritual.22 In this way the universe will return in the Future to the desired separation ...
[79]
The Role of Manichaeism in the Successive Stages of Augustine's Life
In this essay I discuss: a) the role of Manichaeism in Augustine's development, b) in which of his writings Manichaeism plays an important role (thetical and/ ...
[80]
(PDF) Augustine and Mani, Manichaeism - Academia.edu
Through the practice of the laws of the ing advantage of the innate lust of the male and true religion, light is,liberated. When the church female archons, who ...Missing: ascetic | Show results with:ascetic
[81]
[PDF] Manichaean Gnosis and Creation Myth - Sino-Platonic Papers
The Harbor of Peace is another Manichaean sYmbol which refers to the Realm of Light. ... There are five kinds of trees in the Paradise of Light. These ...
[82]
Vol. 13 No. 3 | Silvia Mantz : Manichaeism on the Silk Road
Both the Elect and the Hearers had to avoid harming Light particles in any way, so many Manichaeans had to exclude themselves from worldly activities. For ...
[83]
Plotinus | Internet Encyclopedia of Philosophy
This leads Plotinus to posit a secondary existent or emanation of the One, the Intelligence or Mind (Nous) which is the result of the One's direct 'vision' of ...
[84]
Neoplatonism - Stanford Encyclopedia of Philosophy
Jan 11, 2016 · The Neoplatonists used the words “procession and return” (prohodos and epistrophê), which, as spatial metaphors, are not much better either.Missing: ascent | Show results with:ascent
[85]
[PDF] Sacramental Theurgy in Neoplatonism - The Matheson Trust
“All of theurgy has two aspects,” says Iamblichus in his famous treatise. De mysteriis Aegyptiorum, Chaldaeorum, Assyriorum1. One is that it is a.
[86]
Pseudo-Dionysius the Areopagite
Sep 6, 2004 · a Christian Neoplatonist who wrote in the late fifth or early sixth century CE and who transposed in a thoroughly original way the whole of Pagan Neoplatonism.Dionysius: Persona · Reading Dionysius' Works · Sources, Ideas, Character of...
[87]
https://www.themathesontrust.org/papers/metaphysics/sw5_uzdavinys.pdf
[88]
[PDF] Poimandres-Corpus Hermeticum I - The Matheson Trust
"I am Poimandres," he said, "mind of sovereignty; I know what you want, and I am with you everywhere." [3] I said, "I wish to learn about the things that are, ...
[89]
The Corpus Hermeticum: X. The Key - The Gnosis Archive
But on the pious soul the mind doth mount and guide it to the Gnosis' Light. And such a soul doth never tire in songs of praise [to God] and pouring ...Missing: English | Show results with:English
[90]
The Corpus Hermeticum: XI. Mind Unto Hermes - The Gnosis Archive
This complex text is written as a revelation from the divine Mind - the "Man-Shepherd" of CH I - to Hermes, concerning the nature of God and the universe.
[91]
1 - Hermeticism, the Cabala, and the Search for Ancient Wisdom
Jan 22, 2021 · The philosophical tradition known as hermeticism quickly spread across Renaissance Europe, alongside renewed interest in the mystical Judaic practice of the ...