and has also appropriated evil to himself, and so has conjoined and commingled them. He has so far commingled good and evil that they cannot be separated; and if evil cannot be separated from good and good from evil he can neither be in heaven nor in hell. Every man must be either in the one or in the other; he cannot be in both, for thus he would be sometimes in heaven, and sometimes in hell; and while in heaven he would act in favour of hell, and while in hell he would act in favour of heaven. He would thus destroy the life of all around him, heavenly life among the angels, and infernal life among the devils; whereby the life of every one would perish. For the life of every one must be his own; no one lives in another's life, still less in an opposite one. Hence it is that with every man after death when he becomes a spirit or a spiritual man, the Lord separates good from evil, and evil from good; good from evil with those who inwardly are in evil, and evil from good with those who inwardly are in good; which is according to His words, "To every one that hath shall he given, and he shall have abundance, and from him that hath not shall he taken away even that he hath" (Matt. xiii. 12; xxv. 29; Mark iv. 25; Luke viii. 18; xix. 26). As good and evil must be separated in every man, and in such a man cannot be separated, therefore as to everything truly human he is destroyed. The truly human in every one exists from rationality; in that he can see and know, if he will, what is true and what is good; and also in that from liberty he can will, think, speak and do it. But this liberty with its rationality is destroyed with those who have commingled good and evil in themselves; for they cannot from good see evil, nor from evil recognize good, because [in them] they make one. They therefore have no longer rationality in capability or in power, nor consequently any liberty. For this reason they are like mere forms of fantastic delirium; and no more appear like men, but as bones with some covering of skin; and therefore when mentioned they are not called he or she, but it. Such a lot have they who in this manner commingle things holy with profane. But there are many kinds of profanation which are yet not of this character.
No man so profanes holy things who does not know them, for he who does not know them cannot acknowledge and then deny them. They therefore who are outside of the Christian world, and do not know anything about the Lord, and about redemption and salvation by Him, do not profane this holy truth when they do not receive it, nor even when they speak against it. Neither do the Jews themselves profane this holy truth, because from infancy they are not willing to receive and acknowledge it. It would be otherwise if they received and acknowledged and afterwards denied, which however is rarely done;