The Seba library treats Jasper in 4 passages, across 3 authors (including Jung, Carl Gustav, Edinger, Edward F., Beekes, Robert).
he who sat upon the throne did not look like a man, but was to look upon ‘like jasper and carnelian.’ … stone, glass, crystal—dead and rigid things deriving from the inorganic realm—characterize the Deity.
Jung interprets the jasper-and-carnelian description of the enthroned deity in Revelation as a radical depersonalization of the God-image into inorganic, crystalline symbolism that anticipates alchemical preoccupation with the lapis.
, Psychology and Religion: West and East, 1958thesis
her light was like… a jasper stone, clear as crystal. The wall had twelve gates. On the east three gates, on the north three gates, on the south three gates, on the west three gates
Edinger cites the jasper-bright heavenly Jerusalem of Revelation 21 as the culminating symbol of the individuated Self descending from the divine realm into psychic reality.
, Transformation of the God-Image: An Elucidation of Jung’s Answer to Job, 1992thesis
‘(UOTtU;, -160c; [f.] ‘jasper’ (Pl., Thphr.), also the plant-name
Beekes documents the Greek term iaspis, meaning jasper, attested in Plato and Theophrastus, establishing the ancient lexical and mineralogical grounding of the term that later enters symbolic discourse.
, Etymological Dictionary of Greek, 2010supporting
Jerusalem, heavenly, 108 High Priest of, 362n, 363 temple of, 460
The index of ‘Psychology and Alchemy’ records the heavenly Jerusalem as a significant symbolic locus, the wider context in which jasper’s crystalline imagery belongs to Jung’s alchemical-apocalyptic symbolic constellation.
, Psychology and Alchemy, 1944aside