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 and falsities, because he is in them and not above them.

From these considerations a conclusion may be formed respecting the origin of wisdom with man, and the origin of insanity; also what a man will be after death when he is left to will and to think, also to act and to speak, according to his interiors. These things are said that it may be known what a man is interiorly;—suggesting also the conclusion, that persons exteriorly alike may be interiorly very different.

That it is not so difficult to live the life of heaven as is believed, is evident from this; that, whenever anything is suggested to a man which he knows to be insincere and unjust, and to which his mind is inclined, it is only necessary for him to reflect that it ought not to be done, because it is contrary to the divine commandments. If he accustoms himself to think in this manner, and from practice acquires the habit of so thinking, he then by degrees is conjoined to heaven. And so far as he is conjoined to heaven, the superior faculties of his mind are opened. And so far as these are opened, he sees what is insincere and unjust; and so far as these things are discovered they are capable of being removed,—for it is impossible for any evil to be removed until it is seen.

This is a state into which man may enter from