from evil; and that conjunction which is profanation does not exist with any but those who have first acknowledged those things which are of the church,—and especially who have acknowledged the Lord,—and afterwards deny them. For by the acknowledgment of the truths of the church, and of the Lord, communication with the heavens is effected, and at the same time the opening of the interiors of man towards heaven; and by denial afterwards a conjunction of the same with falsities from evil takes place. For all things which man acknowledges remain implanted, since nothing with man which has entered by acknowledgment perishes. The state of the man in whom there is profanation is, that he has communication with the heavens, and at the same time with the hells; by truths with the heavens, and by the falsities of evil with the hells. (A. C. n. 10,287.)
Those who are within the church can form principles of falsity in opposition to the very truths of faith, and be imbued with them; but those who are without the church cannot do this, because they do not know the truths of faith. Thus the former can profane holy truths, while the latter cannot, (ib. n. 2051.)
The Lord by His Divine Providence continually watches and so disposes that evil may be by itself, and good by itself, and thus that they may be separated; but this cannot be effected if a man first acknowledges the truths of faith and lives according to them, and afterwards recedes from and denies them. . . . Whatever a man thinks, speaks, and does from the will, is appropriated to him and remains. . . . Such things are each and all inscribed on his internal memory; and nothing is wanting. This memory is his book of life, which is opened after death, and according to which he is judged. . . . Good and evil moreover are separated by the Lord after death; with those who are inwardly evil and outwardly good the good is taken away, and they are thus left to their evil. The reverse takes place with those who inwardly are good and outwardly like other men have sought after wealth, have striven for dignities, have found delight in various worldly things, and favoured some concupiscences. With these however good and evil were not mixed, but were separated as the internal and the external; thus in the external form they were like the evil in many things, yet not in, the internal. On the other hand, the evil too, who in the external form, in piety, in worship, in speech and actions, have appeared as if good, and yet in the internal form were evil,—with them also evil is separated from good. But with those who have first acknowledged the truths of faith and lived according to them, and have afterwards turned away from and rejected them, and especially if they have denied them, goods and evils are no longer separated, but mingled. For such a man has appropriated good to himself,
