nduce the human form only on externals, but divine providence
induces it on internals and thence on externals. When it has been so
induced, a man does not only appear to be a man; he is one.

[5] Fourth: _Through this means man is withdrawn from evil, not by
himself, but by the Lord._ When divine providence gives man to see truth
and to be affected by it, he can be withdrawn from evil for the reason
that truth points the way and dictates; doing what truth dictates, the
will unites with truth and within itself turns it into good, for it
becomes something one loves, and what is loved is good. All reformation
is effected through truth, not without it, for without truth the will
continues in its evil, and should it consult the understanding, is not
instructed, rather the evil is confirmed by falsities.

[6] With regard to intelligence, this seems to the good man as well as to
an evil man to be his and proper to him. Like an evil man, he is also
bound to act from intelligence as if it were his own. But one who
believes in divine providence is withdrawn from evil, and one who does
not believe in it is not withdrawn; he believes who acknowledges that
evil is sin and desires to be withdrawn from it, and he does not believe
who does not so acknowledge and desire. The difference between the two
kinds of intelligence is like that between what is believed to exist in
itself and what is believed not to exist in itself but to appear as if it
did. It is also like the difference between an external without an
internal similar to it and an external with a similar internal. Thus it
is like the difference between impersonations of kings, princes or
generals by mimes and actors through word and bearing, and actual kings,
princes or generals. The latter are such in fact as well as outwardly,
but the former only outwardly, and when the exterior is laid off, are
known only as comedians, actors or players.

299. (iv) _The Lord governs hell by means of opposites, and those in the
world who are evil He governs in hell as to their interiors but not as to
their exteriors._ One who does not know the character of heaven and hell
cannot know at all that of man's mind; his mind is his spirit which
survives death. For the mind or spirit of man is altogether in form what
heaven or hell is. The only difference is that one is vast and the other
very small, or one is archetype and the other a copy. As to his mind or
spirit, accordingly, the human being is