ve been profaned are signified by the seven crowns.

311. From the description of one's own prudence and of those who are in
it, the nature of prudence not one's own and of those who are in it may
be seen. Those have prudence not their own who do not confirm in
themselves that intelligence and wisdom are from man. They ask, "How can
anyone be wise of himself or do good of himself?" When they speak so,
they see in themselves that it is so, for they think interiorly. They
also believe that others think similarly, especially the learned, for
they are unaware that any-one can think only exteriorly.

[2] They are not in fallacies by any confirmation of appearances. They
know and perceive, therefore, that murder, adultery, theft and false
witness are sins and accordingly shun them on that account. They also
know that wickedness is not wisdom and cunning is not intelligence. When
they hear ingenious reasoning from fallacies they wonder and smile to
themselves. This is because with them there is no veil between interiors
and exteriors, or between the spiritual and the natural things of the
mind, as there is with the sensuous. They therefore receive influx from
heaven by which they see these things.

[3] They speak more simply and sincerely than others and place wisdom in
life and not in talk. Relatively they are like lambs and sheep while
those who are in their own prudence are like wolves and foxes. Or they
are like those living in a house who see the sky through the windows
while those who are in prudence of their own are like persons living in
the basement of a house who can look out through the windows only on what
is down on the ground. Again they are like persons standing on a mountain
who see those who are in prudence of their own as wanderers in valleys
and forests.

[4] Hence it may be plain that prudence not one's own is prudence from
the Lord, in externals appearing similar to prudence of one's own, but
totally unlike it in internals. In internals prudence not one's own
appears in the spiritual world as man, while prudence which is one's own
appears like a statue, which seems living only because those who are in
such prudence still possess rationality and freedom or the capacity to
understand and to will, hence to speak and act, and by means of these
faculties can make it appear that they also are men. They are such
statues because evils and falsities have no life; only goods and truths
do. By their rationality th