268. (Verse 3) And he that sat was in aspect like a jasper and a sardius. That this signifies the appearance of the Lord as to Divine truth translucent from the Divine good of the Divine love is evident from the signification of one sitting upon the throne, as being the Lord as to the Last Judgment, which was treated of just above (n. 267); and from the signification of in aspect like, as being appearance; also from the signification of a jasper stone, as being the spiritual love of truth, of which we shall treat in what follows; and from the signification of a sardine stone, as being the celestial love of good, thus by a jasper and a sardius, to which the Lord appeared like, is signified Divine truth translucent from the Divine good of the Divine love.

[2] That a jasper signifies the Divine love of truth, or Divine truth proceeding is evident from those passages in the Word where it is mentioned, as in Exodus 28:20, and in Ezekiel 28:13; also in the Apocalypse:

"The light" of the holy Jerusalem "was like unto a stone most precious, like to a jasper stone, clear as crystal" (21:11.).

By the light of the holy Jerusalem is signified the Divine truth of the church shining, and by the light truth itself shining, by Jerusalem the church as to doctrine; this is likened to a jasper stone, because jasper has a similar signification. And in another place:

"The building of the wall" of the holy Jerusalem "was of jasper, and the city was pure gold like unto pure glass" (21:18).

The wall of the holy Jerusalem is said to be of jasper, because by wall is signified Divine truth defending; and on account of this signification of wall, the first stone of its foundation is said to be jasper (verse 19), foundation signifying the truth upon which the church is founded.

[3] The sardius is also mentioned, because by that stone is signified good, here Divine good, because it is said of the Lord. It is this stone which is called pyropus; and since it shines as it were from fire, by both is signified the translucence of truth from good. (That all precious stones signify the truths of heaven and of the church derived from good, may be seen, Arcana Coelestia 114, 9863, 9865, 9868, 9873. This is why in the breast-plate of Aaron, which is called the Urim and Thummim, were set twelve precious stones, and by them responses were given, and this by their shining forth, and at the same time by perception of the thing inquired about, or by a living voice.)

418. Again, the immensity of the heaven of the Lord is confirmed in this, that heaven in its entire complex resembles one Man, and also corresponds to all and each of the things with man, and that this correspondence can never be filled, since it is a correspondence not only with each of the members, organs, and viscera of the body in general, but also with all and each of the little viscera and little organs contained in these in every minutest particular, and even with each vessel and fibre; and not only with these but also with the organic substances that receive interiorly the influx of heaven, from which come man's interior activities that are serviceable to the operations of his mind, since everything that comes into existence interiorly in man does so in forms which are substances, for anything that does not exist in a substance as its subject is nothing. There is a correspondence of all these things with heaven, as can be confirmed from the section treating of the correspondence of all things of heaven with all things of man (87-102). This correspondence can never be filled because the more numerous the angelic associations are that correspond to a single member, the more perfect heaven becomes. For every perfection in the heavens increases with increase of number. The reason is that all there have one end in view, and look with one accord to that end. That end is the common good; and when it reigns, there is, from the common good, good to each individual, and from the good of each individual, there is good to the whole community. This comes about because the Lord turns all in heaven to Himself (see above, 123), and thereby makes it possible for them to be one in Himself. That the unanimity and concord of many, especially from such an origin and held together by such a bond, produces perfection, everyone with a reason at all enlightened can see clearly.