Divine Wisdom occupies a remarkably fecund and contested position within the depth-psychology corpus, functioning simultaneously as theological hypostasis, archetypal feminine principle, cosmological ground, and transformative psychological force. Sergei Bulgakov’s sophiology furnishes the most systematic treatment, locating Divine Wisdom (Sophia) as the very substance or Ousia of the Holy Trinity — the ontological substratum through which God knows and reveals himself, and the prototype upon which creaturely existence is modeled. Marie-Louise von Franz, reading through the lens of alchemy and Jungian psychology, translates this metaphysical structure into analytical terms: Sapientia Dei functions as an objective, transpersonal ordering power — equivalent in some respects to the Jungian Self — hidden within matter and the unconscious alike. Jung himself traces Sophia’s lineage through Hebrew Chochma, the Alexandrian Logos, and into the Indian Shakti, revealing a cross-cultural archetype of feminine cosmic intelligence. Evans-Wentz and the Tibetan Buddhist materials introduce an Eastern parallel in Prajna, the Absolute Wisdom accessible through Dharmic practice. Henry Corbin locates the same figure in Ibn Arabi’s sophianic religion of love. Across these traditions, a central tension persists: is Divine Wisdom a divine attribute, a distinct hypostasis, an archetypal content of the unconscious, or the immanent intelligence of nature itself? The answer, in this library, is characteristically plural.