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Divine spark

The divine spark is a theological and philosophical concept denoting an inherent fragment of the divine essence or God within the human soul, present across multiple traditions and serving as the basis for spiritual knowledge, moral agency, and union with the transcendent.^[1]^[2] This idea posits that humans, despite being part of a material world, carry a portion of the eternal divine light or reason, which can be awakened through contemplation, ethical living, or mystical insight to realize one's true nature.^[3] The concept emphasizes human dignity and potential for redemption, distinguishing it from purely materialistic views of existence. The notion of the divine spark traces its roots to ancient Greek philosophy, particularly Stoicism and Platonism, where it represents the rational soul as a portion of the cosmic divine principle. In Stoicism, founded by Zeno of Citium around 300 BCE, the human soul is a portion of the divine pneuma (breath or fire), a corporeal yet rational substance infused with the active principle of God or Zeus, enabling reason and harmony with the universe.^[2] Key Stoic philosophers like Chrysippus further developed this, viewing the soul as pneuma at a high tension, directly participating in the divine logos (reason) that governs all things.^[2] Platonism, influenced by Plato's teachings in works like the Timaeus, similarly portrays the soul as immortal and divine, originating from the realm of forms and capable of recollecting eternal truths through inward reflection. These ancient ideas laid the groundwork for later interpretations, blending ethics, cosmology, and theology. In Gnosticism, a diverse set of religious movements from the 1st to 2nd centuries CE, the divine spark becomes central to soteriology (the doctrine of salvation), referring to fragments of the transcendent Godhead trapped in human bodies within the flawed material cosmos created by the ignorant Demiurge.^[1] Drawing from Platonic dualism and Jewish apocalyptic traditions, Gnostics believed these sparks—fallen from the divine figure Sophia during her misguided passion—reside alien to the physical world, and salvation requires gnosis (esoteric knowledge) to liberate them back to the Pleroma (divine fullness), often through a redeemer like Christ.^[1] Texts from the Nag Hammadi library, such as the Apocryphon of John, illustrate this vividly, describing the sparks as innocent elements raised from corruption to their spiritual origin.^[1] The divine spark also appears in Jewish mysticism, particularly Kabbalah, as nitzotzot or holy sparks—remnants of divine light scattered throughout creation after the "breaking of the vessels" in Lurianic cosmology, which humans elevate through righteous actions like mitzvot to repair the world (tikkun olam).^[3] In Christianity, it influenced early mystics and later groups; for instance, 17th-century Quakers, led by George Fox, equated it with the "Inner Light," a direct divine presence in every soul enabling sinless union with Christ and realized eschatology, echoing Gnostic themes of inner divinity without the dualistic cosmology.^[4] This universal motif underscores themes of immanence and transformation across traditions, adapting to cultural contexts while affirming the sacred potential within humanity.

Definition and Origins

Core Concept

The divine spark refers to the inherent fragment or particle of divine substance, often conceptualized as soul or light, implanted within human beings by God or the ultimate reality. This essence is understood as a portion of the transcendent divine that animates and elevates human existence beyond mere materiality.^[1]^[5] Key attributes of the divine spark include its immortality, purity, and inherent capacity for reunion with its divine source, standing in stark contrast to the material body, which serves as a temporary vessel or prison for this eternal element. In philosophical traditions, it manifests as an active, rational principle—such as the Stoic pneuma or Neoplatonic soul—that governs human cognition and agency, distinguishing it from the passive, finite, and decaying physical form.^[6]^[5] This duality underscores the spark's role as an uncreated, indelible core that reflects divine wisdom and enables inward contemplation over external dependencies.^[7] Theologically, the divine spark facilitates spiritual awakening, moral intuition, and the potential for salvation or enlightenment by igniting an innate recognition of the divine order and ethical truths. It empowers individuals to align with cosmic purpose through virtue and reason, fostering a path toward transcendence and harmony with the ultimate reality.^[6]^[5] Across diverse traditions, this concept holds universal appeal as a metaphor for inherent human divinity, purpose, and the latent potential to overcome material limitations and return to wholeness.^[1] For instance, in Gnostic interpretations, it signifies a trapped yet redeemable divine fragment enabling gnosis, though detailed applications vary.^[8]

Etymology and Historical Development

The concept of the divine spark traces its linguistic and philosophical origins to ancient Greek thought, particularly Plato's 4th-century BCE dialogues such as the Phaedo and Timaeus, where the human soul is depicted as an immortal, divinely originated essence akin to a fallen particle of the eternal realm, possessing innate knowledge and a yearning for reunion with the divine.^[9] This Platonic notion of the soul's god-like spark influenced subsequent Hellenistic developments, evolving into the Stoic doctrine of the logos spermatikos—the "seminal word" or divine rational seed—introduced by philosophers like Zeno of Citium in the early 3rd century BCE and elaborated by Chrysippus, representing the immanent principle of cosmic order and generative potential embedded in all matter and living beings.^[10] The term, derived from biological analogies of sperm, connoted corporeal yet rational forces that unfold the universe's laws, blending divine reason with material reality.^[10] Earlier precedents appear in Zoroastrianism around the 6th century BCE, where the fravashi—a pre-existent guardian spirit or higher essence accompanying each individual—served as a protective divine counterpart, often interpreted in modern scholarship as analogous to an inner divine spark sustaining moral choice and connection to Ahura Mazda.^[11] By the Hellenistic era (3rd–1st centuries BCE), these ideas merged through cultural syncretism, influencing Jewish thinkers like Philo of Alexandria (ca. 20 BCE–50 CE), who adapted the logos spermatikos into a Jewish framework as seeds of divine wisdom sown in the soul, prefiguring later mystical notions of scattered holy sparks in creation.^[12] This synthesis spread in the Roman period via 2nd-century CE Christian apologists, notably Justin Martyr, who reinterpreted the Stoic logos spermatikos as preparatory divine seeds of truth dispersed among philosophers and prophets, culminating in Christ's incarnation as the full Logos.^[13] In medieval thought, the concept deepened through mystical traditions by the 12th–13th centuries. In Christianity, it manifested as the Latin scintilla divina (divine spark), evoked in the sermons of Meister Eckhart (ca. 1260–1328), who described an indestructible "little spark" (scintilla animae) at the soul's ground where the divine essence eternally births itself, drawing on Neoplatonic inheritance to emphasize unio mystica.^[14] Concurrently, in Islamic Sufism, figures like Ibn 'Arabi (1165–1240) integrated it as the ruh or divine breath—a spark of primordial light reflected in the heart—enabling theophanic perception of unity across existence, as articulated in his doctrine of the "perfect human" mirroring divine attributes.^[15] These evolutions marked the idea's transition from philosophical seed to intimate mystical core, briefly intersecting with broader Neoplatonic themes of emanation and return.^[16]

Philosophical Interpretations

In Ancient and Neoplatonic Philosophy

In Plato's Timaeus (circa 360 BCE), the notion of a divine spark is implicit in the account of the demiurge, the divine craftsman, who fashions individual immortal souls from the remaining mixture of ingredients used to create the world soul and sows them into mortal bodies like stars before incarnation. These souls, particularly their rational and immortal component, are implanted in the head to govern the body, representing a direct infusion of divine order and intelligence into humanity, distinguishing humans from other creatures by their capacity for reason and harmony with the cosmos.^[17] Neoplatonism, as developed by Plotinus in the 3rd century CE, explicitly frames the divine spark as an emanation from the One, the ultimate source of all reality, manifesting as a ray or trace of the divine intellect (nous) within the soul. In the Enneads, Plotinus describes the soul's descent into the material world as a necessary procession (prohodos) from this higher unity, yet it retains an innate affinity for its origin, compelling it to seek reunion through philosophical contemplation and purification. This spark enables the soul to transcend sensory distractions and ascend (epistrophē) toward intellectual vision of the eternal Forms, achieving temporary union with the One in ecstatic states.^[18] Proclus, a 5th-century CE Neoplatonist, further elaborates this concept within a more intricate hierarchical metaphysics, portraying divine sparks as participatory henads—unities or rays emanating from the gods—that link the material realm to the immaterial through chains of procession, reversion, and immanence. In works like the Elements of Theology and Platonic Theology, Proclus depicts the soul as containing innate reason-principles (logoi) that serve as symbolic links to higher divine realities, allowing it to bridge the triadic structure of being, life, and intellect. He emphasizes theurgy—ritual practices invoking divine symbols—as the method to activate these sparks, purifying the soul and facilitating its ascent beyond pure philosophy to direct participation in the divine.^[19] Philosophically, the divine spark in ancient and Neoplatonic thought serves as a metaphysical bridge between the rational human soul and ultimate divine unity, positing that ethical life consists in aligning one's actions with the cosmic order through intellectual and ritual ascent. This framework underscores human potential for divinization (theosis), where the spark's cultivation fosters virtue as an imitation of the eternal, influencing later interpretations in early Christian thinkers who adapted it to doctrines of the soul's immortality.^[19]

In Modern Philosophy

In the Romantic era of the early 19th century, Friedrich Wilhelm Joseph Schelling reinterpreted the divine spark as an innate creative urge manifesting in human genius, serving as the vital link between nature and spirit. Schelling's philosophy of nature (Naturphilosophie) portrayed this spark as the dynamic, unconscious productivity inherent in the absolute, where nature evolves toward self-consciousness through artistic expression, with genius acting as the intuitive bridge between the material and the ideal.^[20] This view elevated the individual's creative potential as a reflection of the divine absolute, emphasizing intuition over rational deduction in revealing the unity of the cosmos.^[21] Shifting to mid-19th-century existentialism, Søren Kierkegaard transformed the divine spark into a subjective, existential leap of faith, positioning it as the individual's passionate, personal commitment to God amid life's absurdity and uncertainty. In works like Philosophical Fragments and Concluding Unscientific Postscript, Kierkegaard described faith not as an inherited essence but as an inward, paradoxical act requiring the suspension of rational ethics to relate authentically to the divine, thereby igniting the self's relation to eternity.^[22] Friedrich Nietzsche, in contrast, critiqued the divine spark as a metaphysical illusion perpetuated by Christian morality, which he saw as stifling human vitality by positing an otherworldly essence over earthly drives. In The Antichrist and On the Genealogy of Morality, Nietzsche rejected this notion as a decadent fantasy that weakens life, instead proposing the "will to power" as its secular parallel—a fundamental, affirmative force driving human growth, creativity, and self-overcoming without reliance on theological fictions.^[23] In 20th-century thought, Carl Gustav Jung psychologized the divine spark through the archetype of the Self, central to the individuation process, where it represents the unifying core of the psyche integrating conscious and unconscious elements toward wholeness. In Aion and The Archetypes and the Collective Unconscious, Jung equated the Self with the God-image within, akin to a divine spark that guides psychological maturation from the 1930s onward, fostering personal integration without orthodox religious dogma.^[24] This adaptation secularized the concept, detaching it from traditional theology to emphasize individual authenticity, self-realization, and innovative expression in a post-religious world.^[25]

Religious Contexts

In Gnosticism

In Gnostic cosmology, the divine spark represents a fragment of the divine essence from the Pleroma, the realm of spiritual fullness inhabited by the true, unknowable God and emanations known as aeons, which inadvertently falls into the flawed material world. This occurs through the actions of Sophia, an aeon whose misguided desire leads to the creation of the Demiurge, a lesser, ignorant deity who fashions the physical cosmos and human bodies as prisons for these divine particles. As detailed in second-century CE texts discovered at Nag Hammadi, such as the Apocryphon of John, the divine spark forms the core of human souls, distinguishing the spiritual (pneumatic) element from the material and psychic components crafted by the Demiurge and his archonic rulers.^[26] Salvation in Gnosticism hinges on awakening this divine spark through gnosis, an intuitive knowledge of one's transcendent origins that liberates the soul from the archons' control and cyclical reincarnation, allowing its return to the Pleroma. Unlike orthodox views of redemption through faith or works, gnosis reveals the illusory nature of the material realm and empowers the spark to ascend, often aided by revelatory figures like Christ as a divine messenger. This process underscores Gnostic dualism, where the spark's entrapment stems from cosmic error rather than original sin, and its release restores unity with the divine source.^[26] The second-century theologian Valentinus elaborated on the divine spark as the "spiritual seed," emanating from Sophia's attainment of gnosis and implanted within humans, particularly the pneumatic elect, to form the true spiritual church destined for union with heavenly counterparts. In texts like Pistis Sophia, a later Gnostic work attributed to Valentinian influences, the spark is depicted as an inherent light-nature, a radiant particle of divine essence that Sophia's repentance scatters into humanity, enabling illumination and escape from darkness.^[27]^[28] Variations exist between Sethian and Valentinian strands of Gnosticism regarding the spark's nature. Sethian texts, such as the Apocryphon of John, portray it as a collective divine seed linked to Seth as the archetype of the saved, residing individually in select pneumatics and emphasizing a stark antagonism toward the Demiurge's creation. In contrast, Valentinian systems view the spiritual seed as more universally distributed among Christians, originating directly from Sophia's passion and redeemable through ritual and knowledge, reflecting a nuanced integration with emerging Christian communities.^[29]^[30]

In Christianity

In Christianity, the concept of the divine spark is closely aligned with the biblical doctrine of the imago Dei, or the image of God, which posits that humans are created with an inherent likeness to the divine that reflects God's character and enables relational communion with Him. This foundational idea is rooted in Genesis 1:26-27, where God declares, "Let us make man in our image, after our likeness," emphasizing humanity's unique endowment with rationality, moral agency, and spiritual capacity as a reflection of the Creator.^[31] The New Testament extends this by portraying Christ as the perfect image of God (Colossians 1:15), whose incarnation restores the marred divine likeness in believers through redemption. Additionally, John 1:9 describes the Logos as "the true light that gives light to everyone," interpreted as an illuminating divine presence inherent in all humanity, originating from God's creative act and awaiting fulfillment in Christ.^[32] Early Church Fathers developed this notion amid philosophical influences, with Origen of Alexandria (c. 185–253 CE) viewing the soul as a pre-existent rational entity emanating from the divine Logos, akin to a spark that cools and falls into embodiment due to free will's lapse, yet retains potential for restoration through purification.^[33] Origen's framework, drawn from De Principiis, posits these soul-sparks as originally unified with God, dispersed into material bodies as a pedagogical consequence of sin, but redeemable via Christ's salvific work to return to their fiery, intellectual origin.^[34] Augustine of Hippo (354–430 CE), while rejecting soul pre-existence to affirm creation ex nihilo, relocated the divine image primarily in the soul's trinitarian structure—memory, understanding, and will—where grace ignites and renews this likeness amid fallen humanity's bondage. In works like De Trinitate and On Grace and Free Will, Augustine argues that the spark-like image is not self-sustaining but dependent on divine grace to heal the will, enabling love of God over self, thus transforming the soul toward eternal union.^[35] This grace-infused renewal counters Pelagian overemphasis on human effort, positioning the divine image as dynamically activated by God's initiative.^[36] Medieval mystical traditions deepened this imagery, particularly through Meister Eckhart (c. 1260–1328), a Dominican theologian whose sermons evoke the "birth of God in the soul" as the awakening of an uncreated divine spark at the soul's ground. Eckhart describes this spark as an eternal, immaterial citadel untouched by sin or creation, where the soul's essence mirrors the Godhead's simplicity, fostering detachment (Gelassenheit) and union through contemplative poverty of spirit.^[37] In his vernacular preaching, such as Sermon 52, Eckhart likens this inner birth to the Incarnation replicated personally, where the spark ignites via grace, birthing the divine Son within, transcending creaturely distinctions while remaining orthodox in affirming Christ's unique divinity.^[38] This mystical activation emphasizes experiential knowledge (gnosis) grounded in scripture and sacraments, distinguishing it from speculative philosophy. In Protestant theology, emerging from the Reformation, the divine spark manifests as the indwelling Holy Spirit, activated through faith in Christ rather than inherent merit or mystical ascent, restoring the imago Dei progressively in sanctification. Reformers like Martin Luther and John Calvin stressed that the Spirit, poured out at Pentecost (Acts 2), dwells in believers as God's very presence (Romans 8:9-11), kindling faith and conforming them to Christ's image (2 Corinthians 3:18).^[39] This pneumatological emphasis views the spark not as a static soul-essence but as dynamic empowerment for holy living, with figures like Jonathan Edwards later describing it as divine affections regenerating the heart, ensuring perseverance through grace alone.^[40] Thus, Protestantism underscores the Spirit's role in illuminating scripture and producing fruit (Galatians 5:22-23), fulfilling the divine likeness ethically and relationally within the covenant community.

In Quakerism

In Quaker theology, the divine spark is understood as the "Inner Light" or "Light of Christ," a universal divine presence implanted in every person that serves as an inward guide to truth, morality, and salvation. This concept was central to the teachings of George Fox, the founder of Quakerism in the mid-17th century, who described it as "that Inward Light, Spirit, and Grace by which all might know their salvation" and emphasized its availability to all individuals regardless of creed or external religious affiliation.^[41]^[42] Fox's revelation came during a period of spiritual seeking in England, where he proclaimed that this light enlightens every person, enabling direct communion with the divine without intermediaries like clergy or sacraments.^[43] Quakerism emerged in the 1650s amid the turmoil of the English Civil War and Reformation, a time of religious experimentation and dissent against established churches, where Fox and early Friends distinguished themselves by rejecting hierarchical authority in favor of egalitarian access to the divine. Influenced by broader Christian mystical traditions but uniquely emphasizing personal experience, the movement spread rapidly as Fox traveled preaching that the Light of Christ within all people—often phrased as "that of God in everyone"—fosters equality and rejects social distinctions based on class, gender, or education.^[44]^[45] This inner guidance informs the Quaker testimonies, including commitments to peace (pacifism), integrity, simplicity, community, and [social justice](/page/social justice), as adherents seek to align their lives with the Light's promptings.^[46]^[47] Central to Quaker practice is unprogrammed worship, conducted in silent meetings where participants wait expectantly for the Inner Light to speak inwardly or through vocal ministry, allowing the divine spark to reveal insights and unify the group. Theologically, this Light is not a detached fragment of divinity but an indwelling presence of Christ that convicts of sin, directs conscience, and leads to transformation through obedience, offering salvation as a lived response rather than doctrinal assent.^[42]^[43] Early Quakers like Fox viewed obedience to these promptings as essential for personal and communal redemption, distinguishing their approach from more outward-focused Christian traditions by prioritizing direct, experiential revelation.^[41]^[45]

In Other Traditions

In Kabbalistic Judaism, the concept of the divine spark manifests as nitzotzot, or holy sparks, which are fragments of divine light scattered throughout creation following the primordial shattering of the vessels in Lurianic cosmology, developed in the 16th century by Isaac Luria and building on earlier ideas in the foundational Zohar (13th century, attributed to Moses de León). The practice of tikkun olam (repairing the world) involves human actions, particularly through ethical deeds, prayer, and mitzvot (commandments), to gather and elevate these sparks back to their divine source, thereby restoring cosmic harmony and advancing redemption.^[48]^[49] In Sufi Islam, the divine spark is often depicted as an innate reflection of the divine within the human heart, which must be purified to reveal its true nature. The 13th-century Persian poet and mystic Jalaluddin Rumi, in works such as the Masnavi, portrays the heart as a "polished mirror" capable of reflecting God's beauty once cleansed of worldly attachments through practices like dhikr (remembrance of God), a meditative invocation that removes ego and illusion to uncover the soul's luminous essence. This polishing process, central to Sufi theosophy, enables the seeker to experience fana (annihilation in God), where the heart becomes a clear conduit for divine light.^[50]^[51] Eastern traditions offer parallel notions of an inherent divine essence within the self. In Hinduism, the atman represents the eternal, unchanging divine self that resides in every individual, identical with the ultimate reality of Brahman, as expounded in the Upanishads (circa 800–200 BCE), ancient philosophical texts that emphasize self-realization through knowledge (jnana) to transcend the cycle of rebirth (samsara). Similarly, in Mahayana Buddhism, the doctrine of tathagatagarbha (Buddha-nature), articulated in texts like the Tathagatagarbha Sutra (1st century CE), posits an innate potential for enlightenment present in all sentient beings, obscured by afflictions but inherently pure and capable of awakening to full Buddhahood.^[52]^[53]^[54]^[55] Indigenous and mystical traditions also evoke the divine spark through concepts of the soul as a vital, ancestral link to the sacred. In some Native American shamanic practices, such as those among the Lakota, a sacred essence connected to the Great Spirit (Wakan Tanka) is viewed as a divine spark, linking individuals to cosmic and ancestral realms through visionary journeys and rituals.^[56] Likewise, in certain African traditions, like those of the Yoruba, the soul (ori) carries a divine imprint from the creator (Olodumare), serving as a bridge to ancestral divinity and communal harmony via initiatory rites.^[57]

Modern and Cultural Implications

In Psychology and Spirituality

In Jungian analytical psychology, the divine spark is conceptualized as the archetype of the Self, representing the totality of the psyche and serving as an inner image of God or imago Dei that guides the process of individuation toward psychological wholeness. Developed by Carl Jung in the 20th century, this archetype emerges through the integration of conscious and unconscious elements, often symbolized in dreams and mandalas, enabling individuals to transcend ego-centered limitations and achieve a balanced personality by harmonizing opposing psychic functions such as thinking and feeling. Jung viewed the Self not merely as a psychological construct but as a sacred core, akin to a divine spark, that fosters authentic self-realization beyond mere adaptation to societal norms.^[58] Transpersonal psychology, emerging in the 1960s, reinterprets the divine spark as an innate higher self or transpersonal core that propels growth beyond egoic boundaries, with Abraham Maslow framing it through self-actualization and peak experiences as moments of profound unity and insight that reveal one's inherent potential. Maslow, in his humanistic approach, described self-actualization as the realization of one's unique talents and capacities, often culminating in transcendent states where individuals experience a sense of oneness with the universe, serving as empirical foundations for spiritual development without reliance on dogma. Complementing this, Ken Wilber's integral theory in the 1990s expanded the concept within transpersonal frameworks, portraying the higher self as a stable, witnessing awareness in the higher unconscious that drives evolution toward cosmic consciousness and self-transcendence across developmental stages from psychic to absolute. Wilber emphasized this inner potential as an innate impulse toward spiritual integration, accessible through meditation and introspection, linking it to latent qualities like compassion and intuitive wisdom.^[59]^[60] In New Age spirituality of the 2000s, Eckhart Tolle articulates the divine spark as the formless presence or essential being beyond the ego, an unchanging awareness that underlies all experience and can be awakened through mindfulness practices to dissolve identification with thought patterns. Tolle, drawing from contemplative traditions, describes this spark as the enlivening essence connecting individuals to the divine source, fostering inner peace by shifting attention from egoic reactivity to the "I Am" of pure consciousness in the present moment. This awakening process, central to his teachings, emphasizes direct experiential access to one's true nature, bypassing intellectual analysis.^[61] These psychological and spiritual reinterpretations position the divine spark as a therapeutic resource for mental health, promoting self-actualization by nurturing the sacred core to enhance resilience, meaning-making, and emotional well-being over rigid religious structures. In spiritually integrated psychotherapy, addressing this inner essence—through practices like prayer or reframing spiritual struggles—has been shown to reduce depression and anxiety while boosting coping efficacy, as evidenced in studies of diverse populations including those with serious illnesses. By focusing on personal growth and transcendent values, such approaches empower individuals to fulfill their unique potential, transforming psychological challenges into opportunities for deeper authenticity and purpose.^[62] In contemporary mindfulness and wellness practices as of 2025, the divine spark concept continues to influence apps and programs like Headspace and Calm, which incorporate guided meditations drawing on Tolle's ideas to foster inner awareness and transcendence, supported by research showing reduced stress levels in users engaging with such content.^[63]

In Literature and Art

In literature, the divine spark often manifests as an inner imaginative force igniting human potential and transcendence. William Blake, in his 1804-1820 epic poem Jerusalem, portrays the human imagination as a divine essence, akin to an "eternal delight" that counters industrial alienation and fosters spiritual renewal through visionary creativity. Blake's Poetic Genius represents this gnostic faculty, enabling apprehension of eternal truths beyond rational bounds.^[64] Romantic works further depict the divine spark as a striving soul propelling individuals toward the infinite. Johann Wolfgang von Goethe's Faust (Part I, 1808) centers on the protagonist's restless quest for meaning, where his inner drive—symbolizing a divine essence—leads from intellectual despair to encounters with the supersensible, ultimately redeeming him through perpetual aspiration despite human limits.^[65] Similarly, Percy Bysshe Shelley's Prometheus Unbound (1820) reimagines the Titan as a liberator embodying human divinity, whose gift of fire ignites enlightenment and overthrows tyranny, reflecting the Romantic ideal of innate spiritual potential awakening collective freedom.^[66] Twentieth-century literature integrates Eastern and Gnostic influences to explore the divine spark in personal quests and artificial beings. Hermann Hesse's Siddhartha (1922) draws on Upanishadic philosophy to frame the protagonist's inner journey as a realization of the Atman—the eternal self as a spark from the divine fire of Brahman—uniting all souls in cosmic perfection beyond doctrinal teachings.^[67] In science fiction, Philip K. Dick's works, such as Do Androids Dream of Electric Sheep? (1968), infuse Gnostic dualism where replicants possess a latent divine spark, evolving through emotion and seeking gnosis against a flawed creator-demiurge, blurring lines between human souls and synthetic divinity.^[68]^[69] In contemporary science fiction as of 2025, authors like Ted Chiang in Stories of Your Life and Others (1998, adapted to film in 2016) explore divine sparks through linguistic and temporal insights revealing interconnected consciousness, echoing Gnostic themes of hidden knowledge and human potential.^[70] In visual arts, the divine spark appears as luminous symbols evoking inner sanctity. Renaissance painter Fra Angelico employed halos and radiant light in icons like The Annunciation (c. 1438–1447) to signify divine presence, with sparkling wings and ethereal illumination from the angel Gabriel representing the infusion of holy essence into the material world.^[71] Later, in abstract expressionism, Mark Rothko's color field paintings, such as those in the Rothko Chapel (1964–1967), create transcendent expanses of light and form that invite viewers to an intimate spiritual communion, prioritizing luminous fields over color to awaken profound emotional and divine introspection.^[72]

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She becomes the source of that essential spark of the divine light which is the redeeming power within each of us. Another image of the descent of Sophia is the ...
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Valentinian View of the Creation - The Gnosis Archive
The Holy Spirit removes the "dust" or ignorance and awakens the spiritual spark. ... It is created specifically as a place for the spiritual seeds to attain to ...
[30]
Valentinus and the Valentinians - Gnosticism Explained
Valentinus seems to have largely accepted the mythological framework of classic Gnosticism. A spiritual figure descended from God had been cast out of the ...
[31]
The Image of God | Desiring God
Mar 1, 1971 · The explicit theme of the image of God appears in three texts in the Old Testament: Genesis 1:26–27; 5:1–2; and 9:6.Missing: spark | Show results with:spark
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What does it mean that “in Him was life, and the life was the light of ...
Oct 31, 2024 · In Him was life, and the life was the light of men means that the life and light of salvation now extend beyond the chosen people of Israel to the whole world.<|control11|><|separator|>
[33]
All Flesh Must Once Again Become Fire: Origen's Untamed Thinking
For Origen, our souls and bodies are simply our fiery minds in different states, and our goal is transformation.
[34]
Origen - Stanford Encyclopedia of Philosophy
Mar 10, 2014 · Origen (c. 185–c. 253) was a Christian exegete and theologian, who made copious use of the allegorical method in his commentaries.Missing: spark | Show results with:spark
[35]
https://brill.com/display/book/9789004387805/BP000004.xml
[36]
CHURCH FATHERS: On Grace and Free Will (St. Augustine)
Now He has revealed to us, through His Holy Scriptures, that there is in a man a free choice of will. But how He has revealed this I do not recount in human ...
[37]
Spark of the Divine — Center for Action and Contemplation
Aug 7, 2020 · In one of his books on Meister Eckhart, Fox writes: In the soul, Eckhart maintains, there is “something like a spark of divine nature, a ...
[38]
Eckhart: We stammer to name the spark and depths of our souls
Jun 11, 2022 · In the spark of the soul lies the inness of our being in God. Here we are most God-like and God is most imaged in us.<|separator|>
[39]
A Divine Spark - Becoming God - Amazing Discoveries
Feb 21, 2025 · This belief was influenced by the writings of Theosophist and Freemason Helena Blavatsky in the 1870s. Blavatsky's influence on modern thinking ...
[40]
In Search of the Spirit | Modern Reformation
The sacraments of baptism and the Lord's Supper are used by the same Holy Spirit primarily to confirm the faith that he has already created in the hearts of ...Missing: spark | Show results with:spark
[41]
The Light Within - Philadelphia Yearly Meeting
In his journal, George Fox referred to “that Inward Light, Spirit, and Grace by which all might know their salvation” and to “that Divine Spirit which would ...Missing: emergence English<|separator|>
[42]
What Do Quakers Mean By The Inner Light?
Quakers, most notably Rufus Jones, rethought that image by speaking of an inner light, “something of God” that could be found within every human soul.
[43]
[PDF] How Early Quakers Interpreted the Epistle to the Colossians
Also, since this gospel, like the Light of Christ mentioned in Jn 1.9, Col. 1.13, and other places,. Page 8. 40. QUAKER STUDIES is to be found within each ...
[44]
Religions - Christianity: Quakers - BBC
Jul 3, 2009 · Quakers are members of a group with Christian roots that began in England in the 1650s. The formal title of the movement is the Society of Friends.
[45]
[PDF] Early Quakers and their Theological Thought, 1647-1723
biblically oriented vision of George Fox and other early Quaker leaders ... result of encountering a Quaker whose witness to the Light of Christ led ...
[46]
About Quakerism - Welcome Friend
Basic Quaker testimonies such as nonviolence, equality, simplicity, integrity, and community have arisen from a deep sense of responsibility guided by the Light ...Missing: pacifism | Show results with:pacifism
[47]
The Quaker Peace Testimony and the Spanish Civil War
Historically, the peace testimony is based on the Quaker belief in the Inner Light—that there is that of good, or that of God, in every person. Caroline ...
[48]
Tikkun olam | Judaism, Meaning, History, Kabbala, & Social Justice
Sep 15, 2025 · Tikkun olam is a concept in Judaism often translated as 'healing the world.' In rabbinic texts it was used in a legalistic dimension and is ...Missing: nitzotzot | Show results with:nitzotzot
[49]
[PDF] Exploring the Soul's Movement towards God through the Masnavi of ...
May 10, 2017 · The end of Rumi's life was spent composing poetry and teaching his disciples. Though none that followed could replace Shams, Rumi did find two ...
[50]
c£> - jstor
(3485) The heart is a mirror capable of reflecting the essences of all ... (The Sufis) have polished their hearts - which are purified of greed, lust ...
[51]
https://www.jstor.org/stable/26810270
[52]
https://www.britannica.com/topic/atman
[53]
Tathagatagarbha | Buddhism | Britannica
Oct 7, 2025 · Tibetan Buddhism, branch of Vajrayana (Tantric, or Esoteric) Buddhism that evolved from the 7th century ce in Tibet.
[54]
Yogācāra - Stanford Encyclopedia of Philosophy
Jul 7, 2024 · Yogācāra is one of the two major philosophical traditions of Mahāyāna Buddhism that originated in India.
[55]
[PDF] The Foundations of Shamanism and Witchcraft - Harvard DASH
Anthropologists have offered a catalogue of functional hypotheses to explain the pervasiveness of shamanism and witchcraft beliefs, but none satisfactorily ...Missing: African | Show results with:African
[56]
Growth Resources in Traditional Psychotherapies, Carl Jung, the ...
The ego is still the center of consciousness, but the self becomes the center of the whole personality. The self is the divine spark, the image of God within ...
[57]
Abraham Maslow, His Theory & Contribution to Psychology
According to Maslow, those pursuing self-actualization and self-transcendence are more likely to have peak experiences, which are profound moments of love, ...Abraham Maslow, His Theory &... · Abraham Maslow's Life · Maslow's Hierarchy Of NeedsMissing: spark | Show results with:spark<|separator|>
[58]
[PDF] Chapter 8 – Transpersonal Development - Rivier University
Transpersonal scholar Ken Wilber (1991) describes how human ... higher unconscious where the transpersonal, Higher Self resides. In this way ...
[59]
[PDF] Practicing the Power of Now Summary - Eckhart Tolle
This divine spark enlivens all of creation, acting as the binding element that connects us all. By fostering an awareness of the present moment, we learn to ...
[60]
[PDF] SPIRITUALLY INTEGRATED PSYCHOTHERAPY - psipp itb ad
the self has far-reaching implications, for if the self contains a divine spark, then people are obligated to locate and care for that spark, protecting and.<|control11|><|separator|>
[61]
Yeats on Blake: William Blake and the Human Imagination
Jul 21, 2019 · Christians, Awake!: “In the poem Jerusalem, 'Christ' means the Human Imagination, the junction of the four regions of Humanity” (W.B. Yeats).
[62]
https://psipp.itb-ad.ac.id/wp-content/uploads/2020/10/Kenneth-I.-Pargament-Spiritually-Integrated-Psychotherapy_-Understanding-and-Addressing-the-Sacred-2007-The-Guilford-Press.pdf
[63]
The Human Desire for Meaning and Transcendence Theme in Faust
Faust is driven by his desire to understand the meaning of life and to connect with the infinitude of nature.
[64]
Prometheus Unbound Study Guide | Literature Guide - LitCharts
Feb 23, 2019 · A concise biography of Percy Bysshe Shelley plus historical and literary context for Prometheus Unbound.Prometheus Unbound · Prometheus Character Analysis · Plot Summary · Act 1Missing: liberated divinity spark
[65]
[PDF] SIDDHARTHA - Hermann-Hesse-Page
It deals with the mystical image of of selves/souls as sparks from the divine fire, and that of Atman as smaller than a grain of rice yet greater than the sky.
[66]
Reflections on Teaching Gnosticism V: Blade Runner - Apocryphicity
Mar 27, 2008 · For those in-the-know, Blade Runner is an adaptation of Philip K. Dick's novel Do Androids Dream of Electric Sheep? Dick had an avid interest in ...<|separator|>
[67]
Philip K. Dick, Sci-Fi Philosopher, Part 2 - The New York Times
May 21, 2012 · The novelty of Dick's Gnosticism is that the divine is alleged to communicate with us through information. This is a persistent theme in Dick ...
[68]
Fra Angelico, The Annunciation - Smarthistory
It sparkles. It seems divine. This is because the artist mixed silica in with the fresco. Dr. Harris: [3:13] The increasing naturalism that artists were ...Missing: halos spark
[69]
How Did Rothko Seek to Transcend the Visible World? - TheCollector
Oct 4, 2024 · The art of Mark Rothko sought to go beyond the depiction of the visible world and to envision a realm of pure spirit.Missing: divine spark