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Paradise

Paradise is a religious and cultural concept representing an idyllic realm of eternal bliss, beauty, and harmony with the divine, most prominently featured as a lush in Abrahamic traditions where originally dwelt in perfection before . The word derives from the pairidaēza, signifying an "" or "walled ," which was borrowed into as parádeisos around the BCE, referring to royal parks, and subsequently entered Latin as paradisus and via ecclesiastical texts. In , paradise, known as Gan Eden (), symbolizes both the terrestrial paradise from which were expelled and the eschatological reward for the righteous, often equated with in . In , paradise encompasses the prelapsarian as well as a heavenly abode; the uses the term to describe the realm where the souls of the faithful reside post-mortem, as in ' promise to the repentant thief on the cross: "Today you will be with me in paradise" (Luke 23:43), and Paul's vision of being caught up into paradise (:4). Early Christian views, influenced by Jewish , portrayed paradise as a restored Edenic state free from suffering, serving as an intermediate or final destination for the saved. In , paradise is al-Jannah ("the Garden"), depicted in the as multiple lush gardens beneath which rivers flow, offering eternal rewards including fruits, companions, and divine proximity to believers who perform righteous deeds. The paradise motif extends beyond Abrahamic faiths into , where it originates as a protected earthly , and influences broader cultural imaginings of , such as in and , evoking themes of lost , , and human aspiration for . Scholarly analyses highlight paradise representations as rooted in cognitive and evolutionary tendencies toward idealizing natural refuges, explaining their persistence across cultures as symbols of security and abundance.

Etymology and Conceptual Origins

Linguistic Roots

The term "paradise" traces its roots to the Avestan word pairidaēza, which denotes an "enclosure" or "walled garden," combining pairi- ("around") and daēza- ("wall" or "to wall in"). This Avestan form evolved into Old Persian paradaiza or pairidaēza, referring to the luxurious, enclosed royal parks of the Achaemenid Empire, often featuring irrigated orchards and hunting grounds. The concept entered Greek as parádeisos (παράδεισος) around the 5th century BCE, as evidenced in Xenophon's descriptions of Persian estates, where it signified a verdant, fortified domain. In the 3rd century BCE, the —the Greek translation of the —adopted parádeisos to render the Hebrew loanword pardes (פרדס), which itself derived from and meant "" or "," typically denoting or elite gardens rather than wild forests. This usage appears in texts like 2:8 and 2:5, where pardes evokes cultivated enclosures, and the extended the term to translate related Hebrew words like gan (""). The Greek parádeisos thus bridged Persian horticultural terminology with , preserving the semantic core of a bounded, idyllic space. From , the word passed into Latin as paradisus in the late period, often in contexts to describe heavenly or Edenic realms, though retaining its original sense of a . This Latin form profoundly shaped the , yielding French paradis, Italian paradiso, paraíso, and paraíso, all maintaining connotations of an enclosed paradise or ideal . In English, "paradise" entered via paradis around the late , initially in religious texts to signify the or a blissful locale, gradually broadening in secular usage. A cognate term persists in Persian as firdaus (or ferdows), directly from Middle Persian pardēz and ultimately Old Iranian pari-daiza-, continuing to mean "enclosed garden" and evoking the highest tier of paradise in modern linguistic contexts across Persianate cultures. This evolution highlights how the word's phonetic and semantic journey—from an Indo-Iranian compound for fortified horticulture to a multifaceted term in Indo-European languages—reflects cross-cultural exchanges along ancient trade and conquest routes.

Early Historical Concepts

In ancient Mesopotamian mythology, the concept of a paradisiacal realm emerged prominently in texts around 2000 BCE, with portrayed as a pure, eternal garden land free from sickness, aging, and death, where fresh water flowed abundantly and gods resided in harmony. This idyllic setting served as a divine abode and a destination for human immortals, such as the flood survivor , emphasizing themes of purity and renewal in early Near Eastern cosmology. Parallel notions appear in ancient beliefs, where the paradise known as , or the Field of Reeds, was envisioned as a lush, fertile domain mirroring an idealized , complete with abundant vegetation, waterways, and eternal sustenance for the righteous deceased. This realm, accessible after judgment by , promised unending agricultural bounty and joyful activities without toil, reflecting a cultural aspiration for continuity and prosperity beyond death. Under the from the 6th to 4th centuries BCE, Persian royal gardens exemplified earthly paradises, with the term pairidaēza—meaning an enclosed park or orchard—describing symmetrical, irrigated enclosures at sites like that symbolized imperial beauty, seclusion, and divine order. These gardens, featuring channeled waters, diverse plantings, and pavilions, represented ideals of harmony between nature and kingship, influencing later conceptions of paradise as a bounded, verdant sanctuary. The Old Persian pairidaēza later evolved into the Greek paradeisos and entered other languages to denote such blissful enclosures. In , the offered a contrasting heroic paradise, depicted as sunlit meadows at the world's edge or within the , reserved for virtuous souls who enjoyed eternal ease, music, and sports apart from the shadowy . This realm, first referenced in Homeric epics, underscored rewards for moral excellence and divine favor, distinguishing it as a bright, pleasurable contrast to ordinary mortal fates.

Paradise in Abrahamic Scriptures

Hebrew Bible

In the , the concept of paradise is most prominently embodied in the , depicted as an idyllic, divinely planted sanctuary in –3. This garden is located "eastward in ," where a single river emerges from Eden to irrigate the garden before dividing into four headwaters, two of which are identified as the and rivers, situating it in a Mesopotamian-like geography. Central to the garden's features are the , symbolizing eternal sustenance and divine presence, and the Tree of the Knowledge of , whose fruit leads to the narrative's climax. The account culminates in the expulsion of the first humans, , after their disobedience, guarded thereafter by cherubim and a flaming sword to prevent access to the , marking the loss of this harmonious earthly realm. Edenic imagery extends symbolically beyond Genesis, portraying the garden as a divine domain associated with exalted figures in prophetic literature. In Ezekiel 28:13–16, the king of Tyre is likened to a cherub in "Eden, the garden of God," adorned with precious stones amid fiery stones on a holy mountain, emphasizing themes of prideful fall from a perfected state. Similarly, Ezekiel 31:8–9, 16–18 depicts the Assyrian king as a majestic cedar in the garden of Eden, towering above other trees and envied by nations, only to be felled as judgment, underscoring Eden as an archetype of royal hubris and divine judgment rather than a literal locale. These passages evoke Eden not as an accessible paradise but as a sacred, primordial space reserved for the righteous or divine beings, contrasting human imperfection. The lacks explicit references to an paradise, with representing an earthly, lost ideal attainable only in primordial harmony rather than an eschatological reward. Scholarly consensus holds that ancient Israelite views emphasized as a shadowy for all , without differentiated bliss for the righteous, as seen in the absence of post-mortem paradise motifs across the texts. This focus underscores themes of covenantal life in the present world, where divine blessing manifests through land, fertility, and community rather than eternal otherworldly gardens. Eden's imagery also serves as a for amid the Babylonian , particularly in Isaiah 51:3, where God promises to comfort by transforming its wilderness into ", the garden of the Lord," evoking joy, thanksgiving, and renewed abundance. This prophetic vision draws on Eden's fertility to symbolize national renewal and return from , linking the lost paradise to hopes of cosmic and territorial healing without implying fulfillment.

New Testament

In the , the term "paradise" (Greek: paradeisos) appears three times, each evoking a of and eschatological hope distinct from the earthly described in the . The first occurrence is in Luke 23:43, where , crucified alongside two criminals, responds to the penitent thief's plea for remembrance by saying, "Truly I tell you, today you will be with me in paradise" (NIV). This indicates an immediate transition to a blessed state upon death, serving as an intermediate abode for the righteous souls before the final and judgment. Scholars interpret this as a comforting assurance of fellowship with Christ in a of rest and joy, drawing on Jewish intertestamental concepts of the but emphasizing personal through . The second reference is in :2–4, where the Apostle recounts a experience: "I know a man in Christ who fourteen years ago was caught up to the third —whether in the body or out of the body I do not know, knows. And he heard things that cannot be told, which man may not utter" (ESV), explicitly equating the third with paradise. This passage portrays paradise as a transcendent, heavenly domain accessible through ecstatic revelation, where divine secrets are disclosed but remain ineffable for earthly communication. The imagery reflects influences from Jewish , such as the , where ascends through multiple heavens and encounters paradise as a guarded garden of delights in the third , underscoring a layered and the privilege of prophetic insight. In the Book of Revelation, paradise reemerges as a restored eschatological reality. Revelation 2:7 promises, "To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God" (ESV), linking victory over trial to access to eternal life in God's presence. This motif culminates in Revelation 22:1–2, depicting the New Jerusalem with "the river of the water of life" and "the tree of life with its twelve kinds of fruit, yielding its fruit each month," evoking a renewed paradise free from curse and death. These visions draw on apocalyptic traditions like 1 Enoch, which describes the tree of life in a paradisiacal realm reserved for the righteous, portraying the ultimate fulfillment of God's kingdom as a communal, life-sustaining domain.

Qur'an

In the Qur'an, paradise, known as Jannah, is depicted as the ultimate reward for the faithful, serving as an eternal abode of bliss for those who believe and perform righteous deeds. The term Jannah and its variants are mentioned approximately 139 times throughout the text, emphasizing its centrality in as a place of divine favor and recompense. This paradise is frequently described as lush gardens beneath which rivers flow, symbolizing abundance and purity, as stated in Al-Baqarah: "But give glad tidings to those who believe and work righteousness, that their portion is gardens, beneath which rivers flow." A similar imagery appears in Muhammad, elaborating on rivers of , , wine, and honey that never spoil, underscoring the paradisiacal provisions tailored for the righteous. The Qur'an provides vivid details of Jannah's features, portraying it as a realm free from earthly hardships, where inhabitants enjoy , companionship with pure spouses called houris, an abundance of fruits, luxurious silk couches, and complete absence of toil or sorrow. Al-Waqi'ah illustrates this in verses 11–40, describing the foremost companions as "on thrones, honored and majestic," reclining on green cushions and fine carpets, served by immortal youths with goblets, ewers, and cups of pure drink, surrounded by fruits and companions with modest glances. These elements highlight Jannah as a sensory and spiritual fulfillment, contrasting sharply with the torments of Jahannam (), which is reserved for the unrighteous. Access to paradise is tied to , including the weighing of deeds on scales and entry through its . Surah Az-Zumar states: "But those who feared their Lord will be driven to Paradise in groups, until when they reach it, its will be opened and its keepers will say, 'Peace be upon you; you have become pure; so enter it to abide eternally.'" This process underscores accountability, with the gates welcoming the God-fearing while 's gates open for the , as paralleled in the surah's depiction of hell's reception. The Qur'anic narrative also traces paradisiacal origins to the story of , presenting an Eden-like garden as their initial dwelling. In Surah Al-Baqarah, God instructs: "And We said, 'O , dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers,'" followed by their expulsion after succumbing to , mirroring shared Abrahamic motifs of a primordial paradise lost through disobedience.

Interpretations in Judaism

Rabbinic Judaism

In , paradise is conceptualized primarily as Gan , a spiritual realm of reward for the righteous after death, often intertwined with Olam Ha-Ba, the , where souls experience divine closeness and bliss. This understanding builds on the biblical archetype of as a divine garden but reinterprets it eschatologically as a postmortem paradise, as illustrated in the Talmudic account of Yochanan ben Zakkai on his deathbed, who wept upon considering the uncertainty of his path to either Gan or Gehinnom (hell). Talmudic and Midrashic texts describe Gan as a place of eternal repose and spiritual delight for those who observed and mitzvot in life, emphasizing its role as a waystation for the soul before the ultimate . Rabbinic literature further divides Gan Eden into distinct levels to reflect varying degrees of spiritual attainment. The lower Gan Eden serves as a realm for Torah scholars and the righteous, where souls derive pleasure from the intellectual and emotional rewards of their earthly deeds and study, often depicted as a verdant paradise filled with the scent of divine wisdom. In contrast, the upper Gan Eden is reserved for souls awaiting the , offering a higher plane of transcendent union with the divine, free from material encumbrances and oriented toward the eternal . These divisions, referenced in the (Eruvin 19a and Hagigah 12b), underscore the hierarchical nature of paradise, with access determined by one's piety and learning. During the Talmudic period and into the early medieval era (3rd–10th centuries CE), elaborated on paradise through accounts of heavenly ascents, where mystics envisioned visionary journeys through celestial palaces leading to paradise-like realms of divine glory. These ecstatic experiences, rooted in Ezekiel's chariot vision, portrayed Gan Eden as part of a multi-tiered heavenly structure accessible via meditative and theurgic practices, blending paradise with the . By the 10th century, philosophers like (882–942 CE) rationalized paradise in his Book of Beliefs and Opinions, interpreting Olam Ha-Ba not as a physical locale but as an intellectual beatitude, where purified s achieve eternal contemplation of divine truths through reason, transcending sensory pleasures. This view aligned paradise with philosophical perfection, influencing later Jewish thought while maintaining its spiritual essence.

Medieval and Modern Views

In the medieval period, , exemplified by ' Guide for the Perplexed (completed around 1190 CE), reinterpreted paradise through a rationalist lens, portraying it as an intellectual union with the divine rather than a corporeal realm. In Part III, Chapter 51, describes the ultimate human perfection as the perpetual apprehension of God's essence through , where the achieves eternal bliss in contemplative worship, free from bodily desires or sensory pleasures. This view demystified traditional imagery, aligning paradise with philosophical accessible in this life to the learned. Parallel to this rationalism, Kabbalistic mysticism in the (compiled in the late 13th century) expanded paradise into a dynamic spiritual landscape, integrating the —the divine feminine presence—as its indwelling force. The depicts the (Gan Eden) as a realm where the resides amid the righteous souls, symbolizing divine harmony disrupted by exile but restorable through human action. This restoration ties to the concept of (repairing the world), where ethical and ritual deeds elevate the Shekhinah, mending the cosmic fracture since Eden and reinstating paradisiacal unity between the divine and creation. In modern Judaism, interpretations of paradise diverge along denominational lines. Reform thought favors a metaphorical framework centered on the messianic age as a collective human achievement rather than a literal afterlife. Reform theology, as articulated in key platforms like the 1999 Statement of Principles for Reform Judaism, envisions paradise as an earthly era of justice, peace, and ethical progress brought about through tikkun olam, emphasizing human agency over supernatural intervention. Conservative Judaism maintains a belief in an afterlife, including Gan Eden as a spiritual realm of divine reward and closeness for the righteous, while allowing flexibility in interpretation and integrating modern scholarship with traditional sources. In contrast, Orthodox Judaism upholds a literal understanding of paradise as Gan Eden, a spiritual heaven of reward following judgment, where souls experience divine proximity and bliss prior to bodily resurrection in the messianic era. This afterlife realm, detailed in traditional sources like the Talmud and reaffirmed in Orthodox catechisms, serves as eternal recompense for righteous living, distinct from temporary purification in Gehenna. Twentieth-century thinkers like further emphasized paradise as fulfillment realized through ethical existence in the present world, bridging mystical wonder with prophetic activism. In works such as God in Search of Man (1955), Heschel portrays the "kingdom of God" as an attainable paradisiacal state emerging from radical amazement, , and Sabbath observance, where moral deeds align human life with divine purpose and restore Edenic harmony amid modern alienation. This perspective shifts focus from eschatological speculation to lived spirituality, viewing ethical engagement as the pathway to transcendent joy.

Interpretations in Christianity

Early Church and Patristic Views

In the writings of the , paradise was often portrayed as a realm of eternal rest and communion with God, attainable through faithful endurance and . Clement of Rome, in his (c. 95–96 CE), emphasized the hope of and splendor in for the elect, linking this to the and the "noble reward" awaiting the faithful who imitate God's works, thereby associating paradise with the ultimate rest in divine presence following trials. Similarly, Ignatius of Antioch (c. 35–107 CE), in his epistles composed en route to martyrdom, connected paradise to the believer's , urging of God's harmony and love as a path to eternal life, where the soul finds unending repose in the divine nature. These early views built upon imagery, such as the thief's promise of paradise on that day (Luke 23:43), framing it as immediate rest for the righteous. Origen of Alexandria (c. 185–253 CE) advanced an allegorical interpretation of paradise, viewing not as a literal garden but as a spiritual condition representing the soul's prelapsarian state of purity and proximity to God. In his work On First Principles, Origen argued that the symbolizes the incorporeal realm where rational souls originally dwelt in harmony before their fall into material bodies, with the soul's ascent through virtue and knowledge restoring this paradisiacal union. He critiqued overly literal readings, insisting that paradise signifies an interior, ethical progression toward divine contemplation, as seen in his Commentary on Genesis fragments, where Adam's pre-fall body is described allegorically as a subtler, ethereal form suited to innocence. Augustine of Hippo (354–430 CE), in (Books 13–14, c. 413–426 CE), elaborated on paradise as both an earthly domain lost through and a heavenly one to be regained through Christ's redemptive grace. He described the original paradise as a physical-spiritual haven where humanity lived under 's direct rule in innocence and bliss, but Adam's disobedience expelled humankind into a corrupted world of toil and death. Augustine contrasted this with the eschatological paradise, a celestial city of eternal peace and fellowship with , restored for the redeemed via Christ's , death, and , which atone for and enable the soul's return to divine rest. Early patristic debates also addressed the fate of the righteous before Christ, often identifying "Abraham's bosom" (Luke 16:22) as a paradisiacal patrum—a temporary state of repose for saints awaiting liberation. (c. 160–220 CE) and others viewed this as a distinct, joyful compartment of the , separate from hell's torments, where figures like Abraham, , and welcomed the faithful into restful anticipation of salvation. Augustine affirmed this concept, portraying Abraham's bosom as a pre-Christian paradise of comfort for the elect, from which Christ harrowed the depths to lead souls to heavenly fulfillment. These discussions underscored paradise's transitional role in God's redemptive plan, bridging earthly loss with eternal gain.

Denominational Variations

In Catholicism, paradise is understood as the ultimate state of the , where the souls of the just, after final purification, enter into with , beholding the divine essence face-to-face in eternal bliss. This vision represents the highest fulfillment of human destiny, distinct from the intermediate state of , which serves as a cleansing process for those who die in 's grace but are still imperfectly purified, ensuring readiness for heavenly . is not a second chance at but a merciful preparation for the , rooted in the Church's teaching that nothing unclean can enter . Protestant traditions, particularly as articulated by and , emphasize paradise without an intermediary purgatorial state. Luther leaned toward the idea of soul sleep, where the souls of believers rest unconsciously until the , viewing this as restful leading to heavenly joy, while rejecting . Calvin taught that the souls of the elect depart to be with the Lord at death, experiencing a spiritual paradise of perfect fellowship and freedom from sin immediately, with full bodily awaiting the final judgment. These views underscore , where faith alone secures access to heavenly bliss, contrasting with Catholic purification doctrines. Jehovah's Witnesses distinguish paradise as a restored earthly realm for the majority of the righteous, while a select 144,000 are resurrected to heaven to rule with Christ. According to their interpretation of Revelation 7:4, these 144,000 form a heavenly class, anointed to serve as kings and priests, but paradise proper is the transformed earth after Armageddon, free from suffering and death, fulfilling biblical promises of eternal life in a garden-like setting. This earthly paradise emphasizes God's original purpose for humanity, with the great crowd of believers living immortally on a renewed planet under Christ's millennial reign. In the theology of The Church of Jesus Christ of Latter-day Saints, paradise forms part of a graded with three degrees of glory, the highest being the Kingdom, reserved for those who fully accept Christ, receive necessary ordinances, and live righteously. 76 describes this kingdom as inheriting the glory of , where beings dwell in God's presence, achieving families and divine potential through theosis-like progression. The Terrestrial and Telestial Kingdoms offer lesser paradisiacal states for varying levels of faithfulness, but the represents the fullest paradise, emphasizing continued growth and inheritance as heirs with Christ. Eastern Orthodox Christianity conceives of paradise as theosis, or deification, where the faithful participate in the divine nature through union with God's , culminating in the vision of the . This eschatological paradise transcends mere location, involving transformation into likeness with , as experienced in that prepare the soul for eternal communion. , emphasizing inner stillness and the , enables glimpses of this light even in this life, prefiguring the full paradisiacal state where the body and soul are glorified in , free from corruption.

Interpretations in Islam

Theological Descriptions of Jannah

In Islamic theology, descriptions of extend beyond the foundational Qur'anic imagery of gardens, rivers, and eternal bliss to include detailed elaborations in literature and scholarly interpretations. These traditions emphasize as a realm of multifaceted rewards, accessible through faith and righteous deeds. collections provide vivid expansions on 's structure and features. According to a narration in , the Prophet described Paradise as having eight gates, one of them called Ar-Raiyan through which none will enter but those who observe . Full names and associations with specific virtuous acts for all eight gates derive from other traditions. Another in the same collection depicts with four rivers flowing with water, milk, wine, and honey, symbolizing pure and unending sustenance that brings no intoxication or harm, contrasting earthly limitations. These accounts, transmitted through reliable chains, illustrate as an organized, bountiful domain tailored to the believers' spiritual and sensory fulfillment. Theological schools within , particularly the Ash'ari and Mu'tazili, debated the ontological nature of , influencing understandings of its rewards. Ash'ari scholars, following , affirmed that and its contents are pre-created and eternal, existing alongside divine knowledge to ensure the fulfillment of God's promises without implying multiplicity in eternity. In contrast, Mu'tazili thinkers argued that is created after the , emphasizing divine and , as eternal pre-existence might conflict with God's sole eternality. Regarding rewards, both schools acknowledged physical elements like palaces and companions but debated their primacy; Ash'aris integrated them with spiritual elevation through divine vision, while Mu'tazilis prioritized rational, ethical fulfillment over literal corporeality to align with monotheistic purity. Sufi reinterprets as an inner , culminating in fana—the annihilation of the in divine unity—transcending material descriptions. For Sufis, true paradise is realized through ecstatic union with , where the self dissolves into eternal love, as exemplified in Jalaluddin Rumi's poetry. In his , Rumi envisions not merely as gardens but as the soul's immersion in divine essence, where "the lover becomes the Beloved," evoking visions of boundless intimacy beyond sensory bounds. This mystical lens portrays as accessible in this life through and contemplation, preparing the soul for eschatological bliss. Jannah is hierarchically structured into levels corresponding to individuals' deeds, with the highest reserved for prophets and the most pious. Surah Al-Waqi'ah (56) delineates three primary categories: the Muqarrabun (foremost near ones), who attain the uppermost degrees through exceptional faith and proximity to God; the Ashab al-Yamin (companions of the right), rewarded for balanced righteousness; and lower tiers for varying degrees of merit. further specify up to 100 grades, with as the pinnacle for prophets like and martyrs, underscoring divine equity in apportioning eternal rewards.

Eschatological Role

In Islamic eschatology, the Day of Judgment (Yawm al-Qiyamah) initiates the final sequence leading to Jannah, where all souls are resurrected and assembled for divine reckoning based on their earthly deeds. Following the weighing of actions on the scales (mizan), the righteous must traverse the Sirat, a slender bridge suspended over the abyss of Jahannam, to enter paradise; its passage is swift for the pious, who cross like lightning due to their faith, while others falter or fall into the fire below. The Prophet Muhammad (peace be upon him) plays a pivotal role through intercession (shafa'a), permitted by God's will to plead for forgiveness and entry into Jannah on behalf of his followers, particularly those with minor sins, thereby exemplifying mercy in the judgment process. The resurrected bodies in Jannah are transformed into perfected forms, immune to earthly limitations such as excretion, hunger, or fatigue, enabling eternal enjoyment of paradisiacal pleasures like rivers of , companionship, and spiritual fulfillment without diminution or need. This bodily ensures complete satisfaction, aligning physical and spiritual existence in perpetual bliss, as the reunites with a form suited solely for divine rewards. stands in stark contrast to , serving as the eternal reward and mercy for believers who upheld —the absolute unity of —while awaits those who rejected faith, polytheism, or , thereby illustrating the balance of divine () and (rahma) in the . This eschatological framework motivates adherence to and righteous conduct, with paradise embodying God's promise of for the faithful. In Shi'a theology, the occupy the uppermost tiers of , such as al-Firdaws al-A'la, where they continue as intercessors and exemplars of proximity to , their elevated status reflecting their infallible guidance and role in facilitating believers' ascent through paradise's hierarchical levels.

Paradise in Other Religious Traditions

Zoroastrianism and Ancient Influences

In , the concept of paradise originates from the term pairi-daēza, denoting an enclosed or walled , which appears in the sacred texts of the as a symbol of divine creation and an ideal earthly realm nurtured by . This paradisiacal represents a harmonious space where the righteous can experience the bounty of nature under the wise lord's protection, emphasizing themes of fertility, order, and separation from chaos. A key afterlife destination for the righteous dead is Garō.demāna, often translated as the "House of Song," a celestial abode filled with eternal praise and joy where souls unite with in harmony. This realm contrasts sharply with the "" for the wicked, underscoring Zoroastrian eschatology's moral dualism in determining post-mortem fates. The doctrine of , the final renovation of the universe, envisions a ultimate restoration where defeats , resurrects the dead, and transforms the into a paradisiacal state of eternal peace, purity, and abundance for all righteous beings. In this renewed world, physical imperfections are eradicated, mountains are leveled, and humanity dwells in unmarred felicity, fulfilling the cosmic purpose of . During the period of Achaemenid rule (c. 550–330 BCE), Zoroastrian ideas, including ethical between forces, influenced post-exilic Jewish thought, particularly evident in the like the . The Enochic texts adopt Zoroastrian motifs such as cosmic battles, angelic hierarchies, and a renovated , reflecting exposure to Persian cosmology during the Babylonian and subsequent Achaemenid dominance. This influence helped shape Jewish eschatological visions of judgment and paradise without fully supplanting indigenous traditions. Later Zoroastrian texts in Pahlavi, such as the Bundahišn, elaborate on the journey across the , a perilous passage where souls are judged; the righteous cross to reach the paradise-like Garō.demāna, experiencing boundless light and song in Ahura Mazda's presence. These descriptions portray Garō.demāna as a luminous, song-filled domain of reward, accessible only after moral reckoning at the bridge guarded by divine figures like and .

Gnosticism and Esoteric Traditions

In traditions, as revealed in the discovered in 1945, the represents the divine fullness or heavenly realm inhabited by emanations known as aeons, serving as the true paradise in contrast to the flawed material world crafted by the ignorant . This cosmic structure posits the as an eternal, spiritual domain of perfection from which the aeons originate, while the Demiurge's creation traps divine sparks within a prison-like physical existence, emphasizing through to escape and return to this paradise. Within the Valentinian branch of Gnosticism, the bridal chamber ritual symbolizes the restoration of paradise through the attainment of gnosis, uniting the spiritual elements of the self in a sacred mystery that mirrors the primordial harmony of the Pleroma. This sacrament, detailed in texts like the Gospel of Philip, enacts the reunification of the divine bride and bridegroom, enabling the soul's ascent beyond material divisions to reclaim the lost wholeness of the aeonic realm. As the highest initiatory rite, it facilitates the transformation of the pneumatics, or spiritually enlightened, back into the paradisiacal state of unity with the divine source. Mandaeism, a surviving Gnostic-related , envisions the as the ultimate paradise where souls ascend after death through ritual purification and adherence to ethical gnosis, free from the contaminations of the dark material realm. This ethereal domain, presided over by the Great Life, represents eternal bliss and reunion with luminous ancestors, achieved via baptisms in flowing waters that symbolically bridge the separation between the mortal world and this radiant . thus parallels broader by positioning the as the soul's true home, attainable only by those who recognize and embody the within. In Hermeticism, the ascent to the Ogdoad—the eighth celestial sphere beyond the seven planetary realms—depicts a paradisiacal elevation of the purified soul toward divine intellect and unity with the All. Texts from the Corpus Hermeticum, such as Discourse on the Eighth and Ninth, describe this initiatory journey as a mystical rebirth, where the adept sheds material attachments to enter the Ogdoad's harmonious light, akin to a spiritual paradise of noetic contemplation. Manichaean doctrine portrays the Paradise of Light as the supreme realm of pure luminosity from which primal light particles descended into matter, with the elect's enabling their gradual ascent and to this original divine abode. This eschatological paradise, also termed the New Paradise, awaits the cosmic at , where redeemed souls join the in eternal splendor. Through ascetic practices and scriptural , Manichaeans facilitate this return, viewing the Paradise of Light as the culmination of the soul's liberation from the demonic mixtures of the present world.

Paradise in Art, Literature, and Culture

Literary Depictions

John Milton's epic poem Paradise Lost (1667) vividly depicts the biblical Garden of Eden as a lush, harmonious paradise embodying prelapsarian perfection, where Adam and Eve live in innocence amid divine bounty before Satan's cunning temptation leads to their fall from grace. The narrative unfolds through twelve books, contrasting the idyllic splendor of Eden—described with sensory richness, including fragrant groves, flowing rivers, and harmonious wildlife—with the ensuing chaos of expulsion, underscoring themes of free will, obedience, and the faint hope of redemption through divine mercy. Milton draws on classical and biblical imagery to portray paradise not merely as a physical locale but as a state of moral and spiritual harmony disrupted by human frailty. In Dante Alighieri's Divine Comedy (completed around 1320), the earthly paradise appears at the summit of Mount Purgatory in the Purgatorio section, serving as a transitional realm of restored innocence after the soul's purification from sin. This lush garden, reminiscent of Eden yet accessible only post-purgation, features a verdant landscape with the River Lethe for forgetting sins and the River Eunoe for recalling virtues, culminating in Beatrice's arrival to guide Dante toward the heavenly spheres in Paradiso. Dante's portrayal emphasizes paradise as a liminal space bridging earthly renewal and celestial beatitude, achieved through moral ascent rather than innate perfection. Within Islamic literary traditions, the 13th-century mystic Muhyi al-Din Ibn Arabi explores paradise-like realms through visionary narratives in works such as Al-Futuhat al-Makkiyya, where spiritual ascents mirror the Prophet Muhammad's Mi'raj but extend to personal mystical journeys toward divine union. These accounts describe Jannah-inspired visions of luminous gardens, rivers of milk and honey, and eternal companionship with the divine, attained via the soul's purification and imaginative theophany, blending Quranic motifs with Sufi introspection to depict paradise as an inner, eschatological reality accessible in this life. Ibn Arabi's prose poetry portrays these realms not as distant rewards but as unfolding stations of the spirit's return to God. In modern literature, Jorge Luis Borges's short story "The Garden of Forking Paths" (1941) employs the metaphor of a garden as a labyrinth of infinite temporal possibilities, where the protagonist uncovers a novelistic structure symbolizing boundless, branching realities and critiquing determinism amid wartime chaos. Similarly, Margaret Atwood's eco-dystopian works, such as the MaddAddam trilogy (2003–2013), invert paradise motifs to lament humanity's environmental fall, portraying a ravaged Earth as a perversion of Edenic abundance, with bio-engineered survivors navigating remnants of lost natural idylls to reclaim sustainable harmony. Atwood's narratives highlight anthropogenic exile from paradise, urging ecological redemption through revised myths of creation and loss.

Visual and Architectural Representations

In early Christian art, Byzantine mosaics from the 6th century in Ravenna vividly represented paradise as lush gardens reminiscent of the biblical Eden. These mosaics, found in sites like the Basilica of San Vitale, depict symbolic elements such as flowing rivers and verdant trees to evoke the four rivers of paradise originating from the Tree of Life, illustrating a transition from earthly to heavenly realms. For instance, the apse mosaic in San Vitale shows Christ enthroned with the four rivers of paradise cascading at his feet, flanked by lambs and symbolic flora that underscore themes of abundance and divine order. Islamic architectural representations of paradise, or , often materialized through gardens featuring water channels symbolizing the Qur'anic rivers of milk, wine, honey, and water. The 14th-century in the palace complex in exemplifies this, with its central fountain fed by rills running along axial paths into sunken flowerbeds, creating a quartered layout that mirrors the paradisiacal garden described in Islamic tradition. This design, commissioned by Sultan Muhammad V, uses water as a life-giving element to evoke eternal refreshment and symmetry, reflecting Qur'anic inspirations for earthly previews of . Mughal tomb gardens extended this symbolism into funerary architecture, portraying paradise as an accessible afterlife realm. The 17th-century , built by Emperor , incorporates a layout—divided into four quadrants by intersecting water channels and walkways—that directly alludes to the of paradise, serving as a symbolic mansion for the deceased . The elevated platform and reflective pools enhance the illusion of an otherworldly oasis, blending and Timurid influences to represent eternal bliss. In , paradise appeared in contrasting panels that juxtaposed idyllic with infernal chaos, while Islamic miniatures offered intimate glimpses of 's inhabitants. Hieronymus Bosch's (c. 1490–1500) features the left panel as a serene with presenting to amid lush foliage and animals, starkly opposing the nightmarish hellscape on the right panel filled with tormented figures. Similarly, Persian miniatures from the , such as those in illustrated manuscripts, depict houris—beautiful, wide-eyed companions of paradise—amid tiered gardens with flowing waters and pavilions, emphasizing sensory delights in .