between them, and this from an interior intuition and perception.  With every man there are interior faculties and exterior faculties; interior faculties belonging to the internal or spiritual man, and exterior faculties belonging to the exterior or natural man.  Accordingly as man’s interiors are formed and made one with his exteriors man sees and perceives.  His interiors can be formed only in heaven, his exteriors are formed in the world.  When his interiors have been formed in heaven the things they contain flow into his exteriors which are from the world, and so form them that they correspond with, that is, act as one with, his interiors; and when this is done man sees and perceives from what is interior.  The interiors can be formed only in one way, namely, by man’s looking to the Divine and to heaven, since, as has been said, the interiors are formed in heaven; and man looks to the Divine when he believes in the Divine, and believes that all truth and good and consequently all intelligence and wisdom are from the Divine; and man believes in the Divine when he is willing to be led by the Divine.  In this way and none other are the interiors of man opened. [3] The man who is in that belief and in a life that is in accordance with his belief has the ability and capacity to understand and be wise; but to become intelligent and wise he must learn many things, both things pertaining to heaven and things pertaining to the world—­things pertaining to heaven from the Word and from the church, and things pertaining to the world from the sciences.  To the extent that man learns and applies to life he becomes intelligent and wise, for to that extent the interior sight belonging to his understanding and the interior affection belonging to his will are perfected.  The simple of this class are those whose interiors have been opened, but not so enriched by spiritual, moral, civil and natural truths.  Such perceive truths when they hear them, but do not see them in themselves.  But the wise of this class are those whose interiors have been both opened and enriched.  Such both see truths inwardly and perceive them.  All this makes clear what true intelligence is and what true wisdom is.

352.  Spurious intelligence and wisdom is failing to see and perceive from within what is true and what is good, and thereby what is false and what is evil, but merely believing that to be true and good and that to be false and evil which is said by others to be so, and then confirming it.  Because such see truth from some one else, and not from the truth itself, they can seize upon and believe what is false as readily as what is true, and can confirm it until it appears true; for whatever is confirmed puts on the appearance of truth; and there is nothing that can not be confirmed.  The interiors of such are opened only from beneath; but their exteriors are opened to the extent that they have confirmed themselves.  For this reason the light from which they see is not the light of