Hubbry Logo
Divine presenceDivine presenceMain
Open search
Divine presence
Community hub
Divine presence
logo
7 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Divine presence
Divine presence
Divine presence
View on Wikipedia
from Wikipedia
Part of a series on
Divinity
Concepts
Philosophical aspects

Divine presence, presence of God, Inner God, or simply presence is a concept in religion, spirituality, and theology that deals with the ability of a deity to be "present" with human beings, sometimes associated with omnipresence.

Conceptualizations

[edit]

The concept is shared by many religious traditions, is found in a number of independently derived conceptualizations, and each of these has culturally distinct terminology. Some of the various relevant concepts and terms are:

Abrahamic religions

[edit]

Judaism

[edit]
  • Angel of the Presence – an entity variously considered angelic or else identified with God himself.
  • Shekhinah – the dwelling or settling of the divine presence of God and his cosmic glory.

The Sages of Israel have given expression of the Divine Presence (Hebrew: Shekhinah) in their writings:

The Divine Presence rests not [upon man] through sadness, neither through sloth, nor through jesting, nor through levity, nor through loquacity, nor through [a host of] vain pursuits, but rather through the joyful performance of keeping one’s religious duty.[2]

Christianity

[edit]
Part of a series on
Christology
Christ Pantocrator
Concepts
Doctrines
Christological doctrines
By denomination
See also: Christology

Christians generally take Matthew 18:20 to confirm Christ's presence when they meet in his name; cf. Catholic teaching according to the Second Vatican Council: "Christ is always present in His Church, especially in her liturgical celebrations".[3] Christians also recognize a special presence of Christ in the Eucharist, although among varying denominations they differ about exactly how, where, and when Christ is present. While all agree that there is no perceptible change in the elements, some believe that they actually become the body and blood of Christ, others believe the true body and blood of Christ are really present in, with, and under the bread and wine which remain physically unchanged, others believe in a real but purely spiritual presence of Christ in the Eucharist, and still others take the act to be only a symbolic reenactment of the Last Supper.

  • Transubstantiation – Catholic sacramental doctrine – Catholic concept of Christ fully, truly and substantially present in the Eucharist with the physical species being substantially absent.
  • Consubstantiation – Christian theological doctrine – Lutheran concept of Christ being "infused" within the species of communion with these aspects still substantially present.

Islam (and Sufism)

[edit]

Divine Presence in Islam is known as "Hadra" and the human experience of it is known as "Hudur".[4]

Practices in Sufism intended to evoke Hudur usually characterize it as "the heart's presence with Allah" ("Hudur al-Qalb").[5] Examples of such practices include:

Indian religions

[edit]

In Hinduism, an avatar is the appearance or incarnation of a deity on Earth.[6]

See also

[edit]

References

[edit]

Bibliography

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Divine presence

View on Grokipedia
from Grokipedia
Divine presence, a foundational concept in and , refers to the and tangible manifestation of the divine—whether , deities, or —in the created world, sacred locales, human lives, and spiritual encounters. It balances divine transcendence with intimacy, portraying the sacred as actively involved in rather than remote, and serves as a core element in doctrines of creation, , and across traditions. In , divine presence is embodied in the term , derived from the Hebrew root shakhan meaning "to dwell," signifying God's indwelling among the through visible phenomena like the cloud over the , the pillar of fire, and the kavod (glory) filling sacred spaces. This concept evolved historically from ancient corporeal views—where God's presence was localized in the and —to a more abstract Deuteronomic framework emphasizing the divine Name as the symbolic locus of presence in the Temple, while affirming God's ultimate otherness in heaven. Theologically, underscores covenantal fidelity, requiring ritual purity and ethical living to sustain this relational nearness. Christian theology articulates divine presence as God's essential intimacy with all creation, where the divine essence pervades every creature without being confined by it, distinguishing between common presence (inherent to being) and special presence (manifest in grace, the church, and sacraments). Rooted in biblical motifs like the Holy Spirit's indwelling (e.g., John 14:16-17) and culminating in the —where God becomes fully present in Jesus Christ—it emphasizes both and transcendence, preserving the creator-creature distinction. This framework informs practices of , , and communal as encounters with the divine. In , divine presence is primarily accessed through the al-Asmāʾ al-Ḥusnā (the 99 beautiful ), which function dually as representations of divine attributes (e.g., al-Raḥmān for mercy) and presentations that effect a real connection and manifestation of in the believer's life and . Qur'anic verses (e.g., Q 7:180) and prophetic traditions affirm these names as divinely ordained, not human inventions, with theological schools like the Ashʿarīs and Sufis interpreting them as pathways to (maʿrifah) while upholding 's absolute transcendence (tanzīh). This approach influences (remembrance) practices and the broader Islamic emphasis on tawḥīd (divine unity) in daily devotion. Beyond Abrahamic faiths, analogous ideas appear in through the of —the infinite, formless reality—manifesting in the world via avatars (e.g., Krishna) and murtis (consecrated images) that invoke divine indwelling during rituals. Overall, divine presence shapes mystical experiences, ethical imperatives, and eschatological hopes, bridging the sacred and profane in diverse religious landscapes.

Definitions and Concepts

Etymology and Terminology

The concept of divine presence has been articulated through diverse linguistic terms across religious traditions, each reflecting nuanced understandings of the divine's proximity to the world. In Hebrew, the term Shekhinah derives from the root shakan, meaning "to dwell" or "settle," and denotes God's immanent manifestation among humanity. This word first appears in Targumic literature, Aramaic translations of the Hebrew Bible dating to around the 1st century CE, where it describes the majestic descent of God's presence to abide with people, distinct from more transcendent depictions. In Greek, parousia—from para ("beside") and ousia ("being")—literally signifies "presence" or "arrival," and in the , it frequently refers to the anticipated coming of Christ, emphasizing both an ongoing divine nearness and a future advent. Similarly, in Arabic Sufi , wahdat al-wujud translates to "unity of being" or "oneness of ," with wujud rooted in notions of presence and reality, articulating a monistic view where all manifests the divine essence. This term, associated with the ideas of the 13th-century thinker but coined later by his followers such as Ibn Sawdakin in the 14th century, underscores an immanent unity rather than separation between creator and creation. Linguistic variations further highlight cultural emphases on divine indwelling. In Latin , divinitas stems from divinus ("divine" or "godlike"), connoting the or quality of godhood and often implying an inherent divine presence within the . In , Ishvara—derived from the īś ("to rule" or "have power")—denotes the supreme lord or indwelling divine controller, as seen in where it evokes God's pervasive over creation. These terms often contrast spatial notions of presence, such as the Hebrew Bible's kavod (from a root meaning "weight" or "heaviness"), which portrays God's glory as a tangible, visible manifestation filling sacred spaces like the . In this way, kavod bridges transcendent awe with immanent encounter, influencing later ideas of divine without equating to full .

Core Philosophical Ideas

Divine presence in philosophy refers to the nearness or manifestation of the divine in relation to the world, often conceptualized as , the attribute by which God exists everywhere simultaneously. This concept underscores God's intimate involvement with creation while navigating tensions between spatiality and immateriality. emphasizes pure transcendence, portraying God as wholly other—separate, infinite, and exalted beyond the material universe—such that divine presence does not imply confinement to created space but rather a sovereign oversight. In contrast, highlights God's indwelling within creation, as seen in , where the divine permeates all things yet transcends them as their encompassing ground. This distinction avoids reducing God to the world () while affirming an active, sustaining role in existence. A foundational framework for understanding divine presence emerges in Plotinus's of the 3rd century CE, where emanation theory describes reality as overflowing from the One—the ultimate, ineffable source—through successive hypostases: (Nous) and . The One's manifestation occurs not through deliberate creation but via an eternal, necessary procession, infusing the with traces of the divine at every level, from intelligible forms to sensible matter, while preserving the One's transcendence. Baruch Spinoza, in the 17th century, radicalized this through , equating with nature (Deus sive Natura) as the singular, infinite substance from which all modes and attributes necessarily follow. Here, divine presence is identical to the world's essence, rendering not a distant creator but the immanent cause of everything, accessible via rational understanding rather than personal relation. Philosophical debates often pivot on versus localized presence, questioning how an immaterial can be universally present without spatial division. addressed this in the 13th century, arguing exists in all things by essence (as their sustaining cause), power (subjecting all to divine efficacy), and presence (cognizing all intimately), yet remains distinct and uncircumscribed. This view adapts elements of his Five Ways—such as the argument from necessary being—to presence, positing as the everywhere-present ground of existence without implying pantheistic identity or mere proximity.

In Abrahamic Religions

Judaism

In Judaism, the concept of divine presence is centrally embodied by the term Shekhinah, derived from the Hebrew root shakhan meaning "to dwell" or "settle," signifying 's immanent indwelling among the people. This presence is first articulated in the Torah's instructions for the , where commands, "Let them make Me a sanctuary that I may dwell [ve-shakhanti] among them" (Exodus 25:8), establishing the Mishkan as a portable dwelling place for the divine amid the ' wanderings. The Shekhinah is often personified as the feminine aspect of , nurturing and protective, manifesting as a by day and fire by night to guide and shield the community during their exodus from . Following the destruction of the First and Second Temples, the 's role evolved in post-exilic Jewish thought to symbolize both divine exile (galut ha-Shekhinah) alongside the Jewish people and the hope of redemption. portrays the as accompanying into , sharing in their suffering to affirm God's covenantal faithfulness, as seen in texts like Lamentations Rabbah where the divine presence weeps over Jerusalem's fall. This motif underscores redemption as a reunification, where human and observance restore the to its former glory, transforming exile from isolation to a period of empathetic divine solidarity. In medieval , particularly the (composed in the 13th century in ), the is identified as the lowest of the ten , Malkhut (Kingship), representing the receptive, feminine dimension that channels divine influx into the material world. Here, the is depicted as a bride or queen separated from her divine counterpart (), yearning for unity, which is achieved through the performance of mitzvot (commandments) that elevate "sparks" of holiness and harmonize the . This theurgic process not only sustains cosmic balance but also invites the 's presence into communal life, as ethical deeds and draw down to redeem her from fragmentation. Eighteenth-century Hasidism, founded by Rabbi (c. 1698–1760), further democratized access to the by emphasizing its permeation in everyday existence, urging adherents to uncover divine sparks in mundane activities through (cleaving to God). The taught that all creation contains hidden godliness, and joyful service—whether in prayer, work, or simple acts—reveals and elevates the , fostering personal and communal redemption without requiring scholarly elite status. This approach transformed divine presence from a distant ideal into an accessible reality, aligning with broader Jewish by integrating the transcendent and the ordinary.

Christianity

In Christian theology, the concept of divine presence is most profoundly embodied in the doctrine of the , where assumes in the person of Christ. This is rooted in the Gospel of John, which states that "the Word became flesh and dwelt among us," signifying the eternal taking on humanity to reveal God's presence directly within creation. Early Church Father of Lyons (c. 130–202 AD) developed this idea in his work Against Heresies, emphasizing that through the , Christ "became what we are, that He might bring us to be even what He is Himself," thereby uniting divine and human natures to restore humanity's communion with God. This personal embodiment contrasts with more abstract notions of divine , highlighting God's tangible entry into history to redeem and deify humankind. A key ongoing manifestation of divine presence in Christianity is the Eucharistic real presence, where Christ is encountered in the sacrament of the Lord's Supper. In Catholic doctrine, formalized at the Council of Trent (1551), transubstantiation holds that the bread and wine are substantially transformed into the body and blood of Christ, while retaining their outward appearances, thus ensuring His full, objective presence. Protestant reformers offered varied interpretations; John Calvin (1509–1564), in his Institutes of the Christian Religion, affirmed a spiritual presence whereby believers, through the Holy Spirit, truly partake of Christ's body and blood elevated to heaven, fostering intimate union without local or physical descent. These views underscore the Eucharist as a primary means of experiencing divine presence, nourishing faith and community across Christian traditions. Christian eschatology anticipates the ultimate fulfillment of divine presence in the Parousia, or of Christ, when will dwell fully and visibly with humanity. This is vividly depicted in , where "the dwelling place of is with man" in the new heaven and new earth, eradicating death and establishing eternal communion. The term Parousia, meaning "presence" or "arrival," frames this event as Christ's return in glory, as elaborated in epistles and influencing by emphasizing hope amid suffering. This future-oriented presence completes the trajectory begun in the , promising the consummation of God's redemptive plan.

Islam

In Islamic , the concept of divine presence is rooted in the 's portrayal of as both transcendent (tanzih) and immanent (tashbih), manifesting through signs (ayat) in the universe and within human souls without compromising His absolute oneness (). The states, "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth," illustrating how creation serves as evidence of 's nearness and creative power. This emphasizes that divine presence is not spatial or corporeal but perceptual, inviting believers to recognize 's signs in natural phenomena and inner experiences. Complementing this, the verse "And We have already created man and know what his whispers to him, and We are closer to him than [his] jugular vein" underscores 's intimate knowledge and proximity, balancing transcendence with an inescapable nearness that permeates . Central to this understanding is , the doctrine of God's indivisible unity, which precludes any direct indwelling or of the divine in creation, as such notions would imply division or partnership in divinity. Orthodox Islamic theology maintains that Allah's essence remains utterly beyond the created world, yet His presence is experienced through attributes like mercy and knowledge that infuse all things. In , this tension finds extension through the concept of fana, or annihilation of the ego, allowing the mystic to transcend selfhood and subsist (baqa) in divine unity, thereby perceiving God's presence as an overwhelming reality of love and oneness. Sufi ontologies, particularly in traditions like the Bā ʿAlawī, portray Quranic recitation as a key practice for voicing this presence, blending mediated scripture with immediate experiential encounter to affirm without blurring divine-human boundaries. A prominent example of fana's role in divine presence appears in the 13th-century poetry of , whose depicts it as a transformative journey driven by divine love, where the seeker's ego dissolves to reveal God's all-encompassing reality. Rumi illustrates this through metaphors of unity, such as the lover's exchange with the Beloved, leading to a state where only divine attributes remain, echoing tawhid's emphasis on non-duality. Historically, (d. 1111) advanced this synthesis in his Ihya Ulum al-Din (), integrating Sufi experiential mysticism with orthodox theology by advocating practices like (remembrance of God) and heart purification to attain direct (dhawq) of divine unity and providence. argued that such mysticism, far from contradicting , fulfills it, enabling believers to experience Allah's nearness through ethical and spiritual discipline while upholding transcendence.

In Indian Religions

Hinduism

In Hinduism, divine presence is fundamentally understood through the concept of Brahman, the ultimate reality that pervades all existence, manifesting both as nirguna (attributeless and formless) and saguna (with attributes) forms to enable human interaction with the divine. The saguna aspect allows Brahman to appear in personalized deities, particularly within Vaishnavism, where Vishnu embodies this presence through his avatars, or incarnations, to uphold cosmic order. For instance, in the Bhagavad Gita (Chapter 4, Verse 8), Krishna, as an avatar of Vishnu, declares his descent to protect the righteous, destroy evil, and reestablish dharma, illustrating the immanent intervention of the divine in worldly affairs. A central practice for experiencing this divine presence is darshan, the reciprocal act of seeing and being seen by the during temple , where —consecrated images—serve as embodiments of the divine. In puja rituals, priests invoke the 's presence into the through offerings, mantras, and symbolic gestures, transforming the image into a locus of divine energy that devotees can directly encounter. This process underscores the belief that the divine is not distant but actively present in material forms, fostering a personal connection that extends to everyday devotion. The further emphasizes this accessible divine presence through devotional love, with the 11th-century philosopher 's (qualified non-dualism) articulating a where , as , is the soul of the , indwelling all beings while maintaining distinctions between the divine, , and matter. Ramanuja taught that perceiving God in every aspect of creation—through selfless service and —allows devotees to realize unity with the divine without losing individual identity, influencing widespread practices that democratize spiritual access across social strata.

Buddhism and Jainism

In Buddhism, the concept of divine presence is articulated through the doctrine, which posits three bodies of , with the representing the eternal, formless truth body that transcends physical manifestation and embodies the of enlightenment. This is described as an unchanging, infinite essence pervading all phenomena, serving as the foundational presence of the Buddha's wisdom beyond time and space. In the , composed around the 1st century CE, reveals his eternal lifespan, stating that he attained enlightenment incalculable eons ago and has continually taught the on without ever truly entering parinirvāṇa, using apparent death as a skillful means to inspire beings. This eternal presence ensures ongoing guidance for sentient beings toward awakening. The sambhogakāya, or enjoyment body, manifests this dharmakāya in a resplendent, supramundane form to provide and inspiration, particularly for advanced bodhisattvas in pure lands. As the intermediary body of bliss and clarity, it radiates teachings tailored to receptive minds, embodying the Buddha's compassionate activity without the limitations of a historical form. This manifestation underscores divine presence as an active, relational force, bridging the absolute and the earthly . Complementing these, the tathāgatagarbha doctrine, or , posits an innate, luminous potential for enlightenment inherent in all sentient beings, akin to a seed of divinity obscured by defilements. Elaborated in texts like the Nirvāṇa Sūtra, it affirms this nature as permanent, blissful, and pure, enabling universal access to the Buddha's eternal essence through practice. In , divine presence emerges through the liberated souls known as siddhas, which embody omniscient perfection and exert a subtle, universal influence as exemplars of ethical and spiritual realization. Upon achieving mokṣa (liberation), these souls shed all karmic bonds, attaining a state of infinite knowledge (kevala ), perception, bliss, and energy, residing eternally in the siddha-śilā at the universe's apex without form or rebirth. The Tattvārtha Sūtra, composed in the 2nd century CE, describes siddhas as possessing an unobstructed aura of purity that permeates the cosmos, inspiring bound souls toward through the sheer radiance of their flawlessness, though they do not intervene directly. This presence highlights Jainism's non-theistic cosmology, where divine qualities arise from individual ethical discipline rather than a . Kevala represents the pinnacle of this realization, an all-encompassing, direct of all substances and modes across past, present, and future, free from sensory or scriptural mediation, marking the soul's ultimate union with infinite truth.

In Other Religious Traditions

East Asian Philosophies

In East Asian philosophies, divine presence is often conceptualized as an pervasive, harmonious force integral to the cosmos and human life, rather than a distant transcendent entity. This emphasizes unity between the natural world, ethical order, and existential flow, influencing practices that cultivate alignment with these forces. In , the represents an immanent cosmic presence that underlies and permeates all existence, described as the eternal origin and process of the universe. The , attributed to and dating to the 6th century BCE, articulates this in Chapter 25: "There was something formless and perfect before the universe was born. It is serene. Empty. Solitary. Unchanging. Infinite. Eternally present. It is the mother of the universe. For lack of a better name, I call it the ." This undefined manifests through , or effortless action, which embodies harmony by allowing individuals to align spontaneously with the natural rhythms of the cosmos, fostering a non-interfering participation in divine order. Shinto traditions conceive of divine presence through kami, sacred spirits or essences that inhabit localized phenomena in nature, such as mountains, rivers, and trees, as well as human-made shrines, creating an animistic web of interconnected presences. These kami are not abstract but experientially accessible, embodying the vitality of the world and requiring rituals to maintain balance and purity. A prime example is the Ise Grand Shrine in Japan, dedicated to Amaterasu, the sun goddess, where the shikinen sengu ritual of rebuilding the shrine every 20 years symbolizes perpetual renewal and the enduring presence of kami in the physical and spiritual landscape. This practice underscores Shinto's emphasis on harmony with ancestral and natural forces, ensuring communal prosperity through ongoing reverence. Neo-Confucianism, particularly in the synthesis of Zhu Xi (1130–1200 CE), integrates divine presence into a rational cosmology via tiandi (heaven-earth unity), where li (principle) serves as the pervasive rational pattern that structures all things and events, constituting the divine order of the universe. Zhu Xi posited that li is the unchanging, moral essence inherent in heaven, earth, and humanity, enabling ethical cultivation through self-examination and alignment with this cosmic principle. This framework promotes harmony by viewing human nature as an extension of heavenly li, encouraging scholarly practices like investigating things (gewu) to realize unity between the microcosm of the self and the macrocosm of the world.

Indigenous and Pagan Beliefs

In many indigenous traditions, divine presence manifests through , where spiritual forces inhabit the natural world, fostering a relational between humans, landscapes, and other beings. Among Native American peoples, the represents an omnipresent life force permeating all creation, often conceptualized not as a distant but as a vital power active in elements like , water, and sky, as expressed in oral traditions such as prayers and songs that invoke gratitude toward this pervasive essence. This animistic worldview emphasizes the universe as alive, with spirits dwelling in natural features, guiding communal ethics and through stories passed down orally. Similarly, in Australian Aboriginal spirituality, Dreamtime ancestors embody an eternal divine presence, shaping the land during a timeless creation period known as the "everywhen," where their creative actions infuse sacred sites with ongoing spiritual vitality. These ancestors remain actively connected to the world, releasing spirit children and influencing contemporary life through ceremonies that honor their immanent role in the landscape. Revived pagan traditions, such as , invoke divine presence through ritual embodiment, drawing on ancient to reestablish connections with nature . Founded by in the , Wiccan practices center on casting sacred circles where practitioners call upon the —often a triple aspect representing maiden, mother, and —as an immanent force of and empowerment, manifesting during invocations that blend with folk customs. These rituals, including the recited by , identify her directly with the divine feminine, facilitating a tangible encounter with the through ecstatic worship and seasonal celebrations. This approach underscores a polytheistic where the Goddess's presence permeates the ritual space, echoing pre-Christian European reverence for natural cycles and earth spirits. In African traditional religions, particularly Yoruba practices, divine presence is experienced through —deities who descend upon devotees during possession s, bridging the human and spiritual realms. These rituals, often accompanied by batá drumming, induce states where orishas like or embody participants, allowing direct communication and guidance, as seen in ceremonies tied to presided over by Orunmila. , a sacred system of geomantic consultation, emphasizes ancestral continuity by interpreting will through and orature, reinforcing communal bonds with forebears and the divine hierarchy under Olódùmarè, the supreme creator. Such possessions highlight the orishas' active, relational presence, sustaining and moral order across generations.

Theological and Experiential Dimensions

Mystical Encounters

Mystical encounters with divine presence often manifest as profound personal experiences that transform the individual's perception of reality, ranging from visionary revelations to states of intimate union. These encounters are typically described as direct interactions with the divine, evoking , unity, or overwhelming transcendence. Across religious traditions, such experiences emphasize the immediacy of the sacred, bridging the human and divine realms through subjective, often ineffable, awareness. A primary type of mystical encounter is , characterized by a direct visionary appearance of the divine, where God reveals aspects of glory or essence while preserving human limits. In the biblical account, experiences a on , requesting to see God's glory; God responds by allowing to glimpse His back from a cleft in the rock, proclaiming His name but shielding His face to prevent death (Exodus 33:18–23). This encounter highlights the tension between divine accessibility and overwhelming holiness, resulting in ' radiant face upon descent. In contrast, unio mystica represents a deeper, transformative union where the soul merges intimately with the divine, often through contemplative progression. Saint , in her 16th-century work The Interior Castle, delineates seven mansions of the soul leading to this union, portraying it as an interior journey culminating in ecstatic oneness with God, where the self dissolves into divine love. These types differ in focus: emphasizes visual or revelatory manifestation, while unio mystica stresses experiential absorption and relational intimacy. Psychological and neurological perspectives on these encounters frame them as heightened states of consciousness that convey a sense of "more" , surpassing ordinary . , in his 1902 , analyzes mystical states as providing noetic insight and a feeling of enlarged , where the divine presence feels more vivid and authoritative than everyday existence; he describes this as transitioning "from out of ordinary consciousness as from a less into a more," often marked by , transiency, and passivity. Neurologically, such experiences correlate with activity in the and parietal cortex, facilitating altered perceptions of self and unity, as seen in studies of meditators reporting divine encounters. These aspects underscore the transformative impact, where the encounter reorients the individual's sense of self toward the sacred. Cross-cultural patterns reveal recurring motifs of divine union through disciplined practices, adapting to each tradition's framework. In Sufism, dhikr—repetitive invocation of divine names—cultivates that erodes ego boundaries, leading to fana, the annihilation of self in divine presence, where the practitioner experiences complete merger with . Similarly, in , denotes absorptive meditative states achieving union of the atman (individual soul) with (), as outlined in the Yoga Sutras; advanced forms like nirvikalpa samadhi dissolve distinctions, yielding blissful oneness with the divine. These parallels illustrate a universal human capacity for transcendent encounters, fostering personal renewal across diverse spiritual paths.

Cultural and Symbolic Representations

In , particularly within the Byzantine tradition emerging in the , halos serve as a prominent iconographic of and presence, encircling the heads of holy figures to denote their spiritual transcendence and immaterial essence. This motif, often rendered in gold to evoke radiance, underscores the belief in God's illuminating grace permeating sacred representations, as seen in icons where the halo bridges the human and divine realms. Similarly, in and , mandalas function as intricate geometric diagrams symbolizing the cosmic presence and enlightened , with concentric patterns and central deities illustrating the interconnected order of reality and the mind's journey toward divine harmony. These sacred visualizations, rooted in Vedic texts for and Tantric practices for , organize ritual spaces and meditative focus, manifesting the deity's abode at the universe's core. Literary depictions of divine presence often employ epiphanic motifs to convey sudden revelations of the sacred amid human affairs. In Homer's Iliad, gods appear directly to mortals in moments of epiphany, such as Athena descending like a star between warring armies in Book 4, evoking awe and highlighting the gods' intervention in mortal destinies while emphasizing the chasm between divine and human perception. This symbolism reinforces themes of fate and separation, where the gods' visible presence alters the course of events without full mortal comprehension. In Dante Alighieri's Paradiso (14th century), the beatific vision culminates the pilgrim's ascent, portraying God's divine presence through overwhelming light and circular imagery in Canto XXXIII, blending intellectual insight with mystical union to symbolize ultimate spiritual fulfillment. Contemporary media continues this tradition by integrating divine presence into modern narratives and rituals. Terrence Malick's film The Tree of Life (2011) portrays divine through sacramental visuals, such as the creation sequence and liminal thresholds like Jack's desert doorway, inviting viewers to dwell in a world infused with God's revealing grace amid human suffering. Likewise, the Hindu festival of embodies light as a symbol of divine presence and spiritual enlightenment, with lamps (diyas) lit to signify the triumph of knowledge over ignorance and good over evil, fostering communal rituals that affirm inner divine light. These expressions influence societal practices, from cinematic contemplation to festive illuminations, perpetuating the motif's role in .

References

  1. https://www.jewishvirtuallibrary.org/presence-divine
  2. https://www.modernreformation.org/resources/articles/the-mod-the-divine-presence-systematic-considerations-part-i
  3. https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=3295&context=auss
  4. https://www.cambridge.org/core/journals/harvard-theological-review/article/representation-and-presence-divine-names-in-judaism-and-islam/CB0A31CDADEFCC89C4B6B334CD452921
  5. https://www.hinduamerican.org/wp-content/uploads/2019/12/HinduConceptsAboutGod2.0_2.pdf
  6. https://research.cgu.edu/philosophy-of-religion-conference/about/conferences-publications/2008-presence-absence-god/
  7. https://www.jewishencyclopedia.com/articles/13537-shekinah
  8. https://margmowczko.com/shekinah-gods-immanent-presence/
  9. https://www.etymonline.com/word/Parousia
  10. https://ibnarabisociety.org/oneness-of-being-wahdat-al-wujud-aladdin-bakri/
  11. https://fgulen.com/en/fethullah-gulens-works/questions-and-answers-en/what-is-qunity-of-beingq-wahdat-al-wujud-does-it-conform-in-any-way-to-the-teachings-of-islamq
  12. https://www.etymonline.com/word/divinity
  13. https://vedanta.redzambala.com/devas/isvara-ishvara.html
  14. https://firmisrael.org/learn/the-weight-of-glory-and-the-hebrew-word-kavod/
  15. https://biblehub.com/hebrew/3519.htm
  16. https://plato.stanford.edu/entries/omnipresence/
  17. https://plato.stanford.edu/entries/panentheism/
  18. https://plato.stanford.edu/entries/plotinus/
  19. https://plato.stanford.edu/entries/spinoza/
  20. https://www.newadvent.org/summa/1008.htm
  21. https://www.myjewishlearning.com/article/the-divine-feminine-in-kabbalah-an-example-of-jewish-renewal/
  22. https://pluto.huji.ac.il/~mselio/EX.pdf
  23. https://www.myjewishlearning.com/article/the-zohar/
  24. https://www.chabad.org/kabbalah/article_cdo/aid/1410035/jewish/Four-Levels-of-Shechinah-in-Exile-213.htm
  25. https://www.myjewishlearning.com/article/hasidic-mysticism/
  26. https://www.chabad.org/library/article_cdo/aid/361871/jewish/The-Baal-Shem-Tov.htm
  27. https://www.newadvent.org/fathers/0103500.htm
  28. https://www.papalencyclicals.net/councils/trent/thirteenth-session.htm
  29. https://www.thegospelcoalition.org/essay/the-return-of-christ/
  30. https://www.reviewofreligions.org/11514/god-his-transcendence-and-manifestation/
  31. https://theses.gla.ac.uk/8222/7/2017KhanMThR.pdf
  32. https://iep.utm.edu/al-ghazali/
  33. https://iep.utm.edu/ramanuja/
  34. https://www.holy-bhagavad-gita.org/chapter/4/verse/8/
  35. https://www.asiasocietymuseum.com/essay.asp?EssayID=2
  36. http://londonmandir.baps.org/worship/murti-puja-image-worship-in-hinduism/
  37. https://ijlmh.com/wp-content/uploads/Ramanujas-View-on-Visishtavaita-and-Bhakti.pdf
  38. https://www.bdk.or.jp/document/dgtl-dl/dBET_T0262_LotusSutra_2007.pdf
  39. https://www.academia.edu/12619820/The_Concept_of_the_Buddha_Its_Evolution_from_Early_Buddhism_to_Trikaya_Theory
  40. https://plato.stanford.edu/entries/yogacara/
  41. https://nirvanasutranet.com/the-buddha-nature-is-not-a-mere-skilful-means-or-mere-dependent-origination/
  42. https://nikkyjain.github.io/jainDataBase/downloads/TattvarthaSutra-English.pdf
  43. https://plato.stanford.edu/entries/laozi/
  44. https://www.jstor.org/stable/23849576
  45. https://digitalcommons.wku.edu/cgi/viewcontent.cgi?article=2346&context=theses
  46. https://plato.stanford.edu/entries/zhu-xi/
  47. https://www.amacad.org/publication/daedalus/indigenous-americans-spirituality-and-ecos
  48. https://oxfordre.com/religion/display/10.1093/acrefore/9780199340378.001.0001/acrefore-9780199340378-e-404
  49. https://www.lowitja.org.au/wp-content/uploads/2023/05/DP9-Aboriginal-Spirituality.pdf
  50. https://www.journals.uchicago.edu/doi/full/10.14318/hau7.1.019
  51. https://www.cambridge.org/core/elements/gerald-gardner-and-the-creation-of-wicca/3A84FE399D63CEA37C363E1DEB380E75
  52. https://jat-ojs-baylor.tdl.org/jat/article/download/379/570/1309
  53. https://journals.colorado.edu/index.php/next/article/download/115/101/
  54. https://www.erudit.org/en/journals/cumr/1999-v19-n2-cumr0468/1014448ar.pdf
  55. https://acjol.org/index.php/aksuja/article/download/6186/5996
  56. https://onlinelibrary.wiley.com/doi/10.1111/j.1749-8171.2010.00223.x
  57. https://www.cambridge.org/core/books/cambridge-companion-to-christian-mysticism/unio-mysticamystical-union/40365FA1BBDBFC60B7706CFCC3DF7E5C
  58. https://www.marquette.edu/maqom/ex33.pdf
  59. https://www.researchgate.net/publication/326890397_The_Unio_Mystica_of_Teresa_of_Avila_two_classical_presentations_in_the_light_of_psychology
  60. https://csrs.nd.edu/assets/59930/williams_1902.pdf
  61. https://pmc.ncbi.nlm.nih.gov/articles/PMC6519691/
  62. https://journals.sagepub.com/doi/10.1177/00221678231206901
  63. https://www.cambridge.org/core/books/architecture-of-the-sacred/divine-light-constructing-the-immaterial-in-byzantine-art-and-architecture/73FE6A09A2B16F26151DE85679FC2721
  64. https://www.oxfordbibliographies.com/display/document/obo-9780195393521/obo-9780195393521-0100.xml
  65. https://www.researchgate.net/publication/240542887_Mapping_from_a_Different_Direction_Mandala_as_Sacred_Spatial_Visualization
  66. https://scholarworks.iu.edu/dspace/bitstreams/d821a3a0-b983-47d1-b31b-3df29686ac27/download
  67. https://www.jstor.org/stable/40166367
  68. https://www.tandfonline.com/doi/full/10.1080/23753234.2019.1616579
  69. https://www.jstor.org/stable/24764328
Add your contribution
Related Hubs
User Avatar
No comments yet.