ate this. Those who confirm faith separate from
charity and yet live the life of charity, and in general those who
confirm a falsity of doctrine and yet do not live according to it, are in
intellectual confirmation but not at the same time volitional. On the
other hand, those who confirm falsity of doctrine and live according to
it are in volitional and at the same time in intellectual confirmation.
For the understanding does not flow into the will, but the will into the
understanding. Hence it is plain what falsity of evil is, and what
falsity not of evil is. Falsity which is not of evil can be conjoined
with good, but falsity of evil cannot be. For falsity which is not of
evil is falsity in the understanding but not in the will, while falsity
of evil is falsity in the understanding which comes of evil in the will.

[10] Fifth: _Confirmation of evil, both volitional and intellectual, but
not confirmation only intellectual, causes man to believe that his own
prudence is everything and divine providence nothing._ Many confirm their
own prudence in themselves on the strength of appearances in the world,
and yet do not deny divine providence; theirs is only intellectual
confirmation. But in others, who deny divine providence at the same time,
there is volitional confirmation; this, together with persuasion, is
found chiefly in worshipers of nature and also in worshipers of self.

[11] Sixth: _Everything confirmed by the will and at the same time by the
understanding remains to eternity, but not what is confirmed only by the
understanding._ For what pertains to the understanding alone is not
within man but outside him; it is only in the thought. Nothing enters man
and is appropriated to him except what is received by the will; then it
comes to be of his life's love. This, it will be shown in the next
number, remains to eternity.

319. Everything confirmed by both the will and the understanding remains
to eternity because everyone is his own love, and love attaches to the
will; also because everyone is his own good or his own evil, for that is
called good or evil which belongs to the love. Since man is his own love
he is also the form of his love, and may be called the organ of his
life's love. It was stated above (n. 279) that the affections of man's
love and his resulting thoughts are changes and variations of the state
and form of the organic substances of his mind. What these changes and
variations are and their nature