The term ‘Spark’ occupies a position of remarkable density within the depth-psychology corpus, functioning simultaneously as an alchemical cipher, a Gnostic theological category, and an image of the soul’s irreducible divine residue. Jung’s engagement with the alchemical scintilla — the Latin term he consistently glosses as ‘spark’ — provides the conceptual nucleus: drawing on Khunrath, the Aurora consurgens, and related texts, he argues that sparks of the anima mundi, the world-soul, are dispersed through all matter and psyche alike, constituting what he calls ‘multiple luminosities’ surrounding ego-consciousness. The Gnostic tradition reinforces this: the divine spark (pneuma) is the element in the human person that both marks its exile from higher spheres and guarantees the possibility of return. Hillman extends the image into archetypal psychology, identifying the spark with the puer’s animating dynamic — the ‘moist spark’ that is the ‘original dynamic seed of spirit’ within any complex. Edinger’s amplificatory commentary consolidates the pluralistic reading: sparks are scattered everywhere by divine command, animating matter as fiery traces of Ruach Elohim. Harding brings the image into applied psychological ethics, treating sexual love as a ‘spark of the divine fire implanted in man.’ Across these registers, the term marks the liminal threshold between matter and spirit, unconscious multiplicity and luminous selfhood.