nce when one thinks and acts
from the evil of one's will. It is otherwise with the good. When they are
admitted from their external state into their internal state, they become
still wiser and still more moral.

[3] Second: _If then one's own intelligence is confronted with truth, it
either turns away from it or falsifies it._ The human being has a
volitional and an intellectual proprium. The volitional proprium is evil,
and the intellectual proprium is falsity derived from evil; the latter is
meant by "the will of man" and the former by "the will of the flesh" in
John 1:13. The volitional proprium is in essence self-love, and the
intellectual proprium is the pride coming of that love. The two are like
married partners, and their union is called the marriage of evil and
falsity. Into this union each evil spirit is admitted before he enters
hell; he then does not know what good is; he calls his evil good, because
that is what he feels to be enjoyable. He also turns away from truth then
and has no desire to see it, because he sees the falsity which accords
with his evil as the eye beholds what is beautiful, and hears it as the
ear hears what is harmonious.

[4] Third: _Divine providence continually causes man to see truth and
also gives him affection for perceiving and receiving it._ For divine
providence acts from within and flows thence into the exteriors, that is,
flows from what is spiritual into what is in the natural man, by the
light of heaven enlightening his understanding and by the heat of heaven
quickening his will. The light of heaven in essence is divine wisdom, and
the heat of heaven in essence is divine love. From divine wisdom nothing
can flow but truth, and from divine love nothing but good. With good the
Lord bestows an affection in the understanding for seeing and also
perceiving and receiving truth. Man thus becomes man not only in external
aspect but in internal aspect, too. Everyone desires to appear a rational
and spiritual man, and knows he so desires in order that others may
believe him to be truly man. If then he is rational and spiritual in
external form only, and not at the same time in his internal form, is he
man? Is he different from a player on the stage or from an ape with an
almost human face? May one not know from this that only he is a human
being who is inwardly what he desires others to think he is? One who
acknowledges the one fact must admit the other. Man's own intelligence
can i