The concept of Divine Origin occupies a structurally pivotal position across the depth-psychology corpus, functioning simultaneously as theological axiom, mythological substrate, and psychological premise. In the patristic literature — John of Damascus, the Philokalia translators, and related orthodox sources — Divine Origin denotes the eternal, unbegotten procession of divine persons within the Godhead, particularly the Son’s co-eternal birth from the Father without temporal beginning or ontological subordination. This lineage question is treated with the utmost precision: origin here is not causation in any creaturely sense but an eternal relational fact. By contrast, in the comparative-religious and depth-psychological registers — Jung and Kerényi, Eliade, Corbin, Edinger — Divine Origin functions mythopoeically: as the arché from which the divine child, the cosmos, or the soul descends into embodied existence. Eliade’s concept of illo tempore situates the divine creative act as the paradigmatic origin recoverable through ritual; Jung and Kerényi locate it in the mythological midpoint of human self-grounding. Gnostic sources read by Jonas and Meyer introduce a further valence: Divine Origin as the pleroma from which fragments of divine light fell and to which gnosis enables return. The term thus generates a persistent hermeneutic tension between ontological eternality and narrative temporality — between origin as that which was never not, and origin as that primordial moment to which the soul, psyche, or ritual consciousness reaches back.