298. These items need to be explained in sequence, though, so that whether rational people are evil or good, whether their light is winter sunlight or summer sunlight, they will see them in the same colors.

(a) When our volition is devoted to evil, our own intelligence sees nothing but falsity. It neither wants to nor is able to see anything else. I have often been shown this in the spiritual world. When we become spirits, which happens after death, all of us take off our physical bodies and put on spiritual ones. We are then led alternately into our two basic states of life, the outer one and the inner one. When we are in the outer state we talk and act rationally and wisely just like any rational and wise individual in this world. We can tell others a tremendous number of things about moral and civic living. If we were ministers, we can teach about spiritual living as well. However, when we leave that outer state and come into the inner one, when the outer one becomes dormant and the inner one is awakened, then if we are evil people it is a different scene. We become sense-centered instead of rational, and insane instead of wise. Our thinking is prompted by the evil of our volition and its pleasure, which means that we are thinking with our own intelligence. We cannot see anything except what is false or do anything except what is evil. We believe that malice is wisdom and that craft is prudence. Our own intelligence convinces us that we are demigods, and our whole mind is thirsty for appalling skills.

[2] I have seen this kind of insanity any number of times. I have also seen people shift back and forth between these two states two or three times in a single hour, which enabled them to see and recognize their insanity; but they still did not want to stay in their rational and moral state. Of their own accord they turned back to their inner sensory and insane state. They loved it more than the other because that was where they found the pleasure of their life's love.

Who would think that evil people are like this under the surface and that they experience such a metamorphosis when they go within? This experience alone shows what our own intelligence is like when its evil intent is in control of our thinking and actions.

It is different for good people. When they shift from their outer to their inner state, they become even wiser and more decent.

[3] (b) If our own intelligence does see anything true at such times, it either turns away or falsifies it. We have both an emotional and a cognitive sense of identity. Our emotional sense of identity is evil and our cognitive sense of identity is the falsity that it prompts. The first is what is meant by "the will of man" and the second by "the will of the flesh" in John 1:13.

Essentially, our voluntary side is a love for ourselves and our cognitive side is a pride born of that love. They are like two married partners, and their marriage is called the marriage of what is evil and what is false. Every evil spirit is consigned to this marriage before entering hell; and once people are there they do not know what is good, since they call their evil good and experience it as pleasant. They turn away from truth as well and do not want to see it. This is because they see the falsity that agrees with their evil the way the eye sees beauty, and they hear it the way the ear hears harmony.

[4] (c) Divine providence is constantly making sure we see what is true and giving us a desire to both appreciate it and accept it. This happens because divine providence is acting from the inside and flowing through to the outside, from the spiritual level into things in our lower self. Then it enlightens our discernment with heaven's light and gives life to our volition with heaven's warmth. Essentially, heaven's light is divine wisdom and heaven's warmth is divine love; and nothing can flow in from divine wisdom except what is true, and nothing can flow in from divine love except what is good. This is how the Lord gives our discernment a desire to see what is true and to appreciate and accept it; and this is how we become human not only as to our outer face but as to our inner one as well.

Is there anyone who does not want to seem like a rational and spiritual individual? Is anyone not aware of the desire to be regarded by others as truly human? If we are rational and spiritual only in outward form, then, and not inwardly as well, are we human? Are we anything but an actor on the stage or an ape with an almost human face? Does this not show that we are human only when we are inwardly as human as we seem to others? If we recognize the one kind of humanity, we must recognize the other.

The only thing our own intelligence can do is adopt a human form outwardly, but divine providence can adopt one inwardly and give us an outward form through the inner. When this is done, then we not only look human, we are human.

[5] (d) In this way we are led away from evil not by ourselves but by the Lord. The reason we can be led away from evil when divine providence enables us to see what is true and gives us a desire for it as well is that truth points out and indicates things. When our volition does these things, it unites with truth and transforms it to something good within itself. It becomes a matter of its love, and whatever is a matter of love is good. All our reformation is accomplished by means of truth and not apart from it, since in the absence of truth our volition stays dedicated to evil. If it does look to our discernment it is not taught anything. Instead, its evil is justified by falsities.

[6] As for our intelligence, it seems to be ours, really to belong to us, whether we are good or evil. Good people are kept in a state of acting from their intelligence as though it belonged to them, just as evil people are. If we believe in divine providence, though, we are kept from evil; but if we do not believe, we are not kept from it. When we recognize that an evil is a sin and want to be kept from it, we believe; when we do not recognize and want this, we do not believe. The difference between the two kinds of intelligence is like the difference between something we believe to be inherently real and something we believe is not inherently real but which still seems to be. It is like an outer surface that does not have an inner substance consistent with it, and an outer surface that does have such an inner substance. So it is like the speech and actions of mimes and actors who play the parts of royal and noble persons on the one hand, and the royals and nobles themselves on the other. The latter are the same inwardly as they are outwardly. The others have only the outward guise, and when they lay that aside we call them comics, actors, and impersonators.