all of heaven; and Divine truth, which is the Word in the spiritual
sense, is what makes heaven; which makes clear that he who denies the
one or the other denies that which is the all of heaven and from which
heaven is and exists, and thus deprives himself of communication and
consequent conjunction with heaven. To profane the Word is the same as
"blaspheming the Holy Spirit," which is not forgiven to anyone,
consequently it is said in this commandment that he who profanes the
name of God shall not be left unpunished. (A.E., n. 960.)

As Divine truth or the Word is meant by "the name of God," and the
profanation of it means a denial of its holiness, and thus contempt,
rejection, and blasphemy, it follows that the name of God is interiorly
profaned by a life contrary to the commandments of the Decalogue. For
there can be a profanation that is inner and not outer, and there can be
a profanation that is inner and at the same time outer, and there can be
also a kind of profanation that is outer and not at the same time inner.
Inner profanation is wrought by the life, outer by the speech. Inner
profanation, which is wrought by the life, becomes outer also, or of the
speech, after death. For then everyone thinks and wills, and so far as
it can be permitted, speaks and acts, according to his life; thus not as
he did in the world. In the world man is wont [accustomed], for the
world's sake and to gain reputation, to speak and act otherwise than as
he thinks and wills from his life. This is why it has been said that
there can be a profanation that is inner and not at the same time outer.
That there can be also a kind of profanation that is outer and not at
the same time inner is possible from the style of the Word, which is not
at all the style of the world, and for this reason it may be to some
extent despised from an ignorance of its interior sanctity. (A.E., n.
962.)