322. The four animals and the four and twenty elders fell down before the Lamb, signifies the acknowledgment and consequent glorification of the Lord by the angels of the higher heavens. This is evident from the signification of "the four animals and the four and twenty elders," as being, in general, the whole heaven, but especially the inmost heaven, consequently the angels of the higher heavens (of which see above, n. 313; here especially the angels of those heavens, because in what follows there is glorification by the angels of the lower heavens. Also from the signification of "fell down before the Lamb," as being acknowledgment from a humble heart. That "to fall down" signifies humiliation, and in that state acknowledgment of heart, see above n. 290. Acknowledgment of the Lord's Divine Human is clearly meant, for that is signified by "the Lamb" (See above, n. 314). What the higher heavens are, and what the lower heavens are, shall be told in a few words. There are three heavens: the third or inmost heaven is where the angels are who are in celestial love; the second or middle heaven is where the angels are who are in spiritual love; the first or ultimate heaven is where the angels are who are in spiritual-natural love. The third or inmost heaven is conjoined with the second or middle by intermediate angels, who are called celestial-spiritual and spiritual-celestial angels; these intermediate angels, together with the angels of the third or inmost heaven, constitute the higher heavens; while the remainder of those in the second or middle heaven, together with those who are in the first or outmost heaven, constitute the lower heavens. The "four animals" signify specifically the third or inmost heaven, and the "four and twenty elders" the second or middle heaven that is in conjunction with the third or inmost; thus together they signify the higher heavens. Respecting the intermediate angels, called celestial-spiritual and spiritual-celestial, and the conjunction of the third heaven with the second by these, see Arcana Coelestia 1577, 1824, 2184, 4047, 4286, 4585, 4592, 4594, 6435, 6526, 8787, 8802, 9671).

530. That it is not so difficult as some believe to live the life that leads to heaven can be seen from the things that now follow. Who cannot live a civil and moral life? For everyone from his childhood is initiated into that life, and learns what it is by living in the world. Moreover, everyone, whether evil or good, lives that life; for who does not wish to be called honest, and who does not wish to be called just? Almost everyone practises honesty and justice in externals, so far as to seem to be honest and just at heart, or to seem to act from real honesty and justice. The spiritual man ought to live in like manner, and can do so as easily as the natural man can, with this difference only, that the spiritual man believes in the Divine, and acts honestly and justly, not solely because so to act is in accord with civil and moral laws, but also because it is in accord with Divine laws. As the spiritual man, in whatever he is doing, thinks about Divine things, he has communication with the angels of heaven; and so far as this takes place he is conjoined with them; and thereby is opened his internal man, which regarded in itself is the spiritual man. When man comes into this state he is adopted and led by the Lord, although himself unconscious of it, and then whatever he does that is honest and just, pertaining to moral and civil life, is done from a spiritual motive; and doing what is honest and just from a spiritual motive is doing it from honesty and justice itself, or doing it from the heart.

[2] His justice and honesty appear in external form precisely the same as the justice and honesty with natural men and even with evil and infernal men; but in internal form they are wholly unlike. For evil men act justly and honestly solely for the sake of themselves and the world; and therefore if they had no fear of laws and penalties, or the loss of reputation, of honour, of gain, and of life, they would act in every respect insincerely and unjustly, since they fear neither God nor any Divine law, and therefore are not restrained by any internal bond; consequently, they would use every opportunity to defraud, plunder, and spoil others, and this from delight. That inwardly they are such can be clearly seen from those of the same character in the other life, where everyone's externals are taken away, and his internals in which he at last lives to eternity are opened (see above, 499-511). As such then act without external restraints, which are, as said above, fear of the law, of the loss of reputation, of honour, of gain, and of life, they act insanely, and laugh at honesty and Justice.

[3] But those who have acted honestly and justly from regard to Divine laws, when their externals are taken away and they are left to their internals, act wisely, because they are conjoined to the angels of heaven, from whom wisdom is communicated to them. From these things it can now first be established, that when the internal man, that is, the will and thought, are conjoined to the Divine, the civil and moral life of the spiritual man may be wholly like the civil and moral life of the natural man (see above, 358-360).