Jerusalem, on Mount Zion, signifies the doctrine of love to the Lord, and how it governs your life. Jerusalem first comes to our attention in 2 Samuel 5, when King David takes the city from the Jebusites and makes it his capital. In the next chapter he brings the Ark of the Covenant there, and later it is where Solomon builds the temple, and his own palace. From then on Jerusalem is the center of worship of the Israelitish church. It is the place where the Lord was presented in the temple as a baby, where He tarried to talk to the priests at age twelve, where He cleansed the temple, had the last supper, was crucified and then rose. It is a central place in both the old and new Testaments. The city was built on Mount Zion, the highest point of the mountains of Judea. A city, in the Word, represents doctrine, the organized knowledge of the truths of the church. Mountains represent love of the Lord and the consequent worship. If you put those things together, Jerusalem on Mount Zion signifies the doctrine of love to the Lord, and how it governs your life. This is why David was led to make Jerusalem the most important city of the land, and why all worship was conducted there. And this is also why Jeroboam was condemned for introducing idol worship in Samaria. In the Book of Revelation, John's vision of the city New Jerusalem descending from God is a prophecy of a new dispensation of doctrine coming from the Lord.

(Odkazy: Arcana Coelestia 4539, 8938; The Apocalypse Explained 365 [35-38])

4408. The existence of a correspondence between the sight of the eye and that of the understanding is perfectly plain to those who stop to reflect, since the objects that make up the world, each of which derives something from the light of the sun, come in through the eye and store themselves in the memory. They deposit themselves there as visual impressions of those objects, for the things which a person recalls from the memory are seen inwardly by him. They are the source of man's formation of mental images, whose constituent ideas philosophers term material ideas. And when a person sees these objects even more inwardly within himself they present themselves as thought, doing so again as something like visual impressions, though purer ones, whose constituent ideas are called immaterial, and also intellectual. The existence of an interior light holding life, and therefore intelligence and wisdom, within it, which provides the light for the interior sight and meets those impressions which have come in through the external sight, is plainly evident, as also is the fact that the action of the interior light is dependent on the way in which things that are present there from the light of the world are deployed. The things which come in through hearing are also converted inwardly into impressions similar to the visual ones which are formed from the light of the world.