226. (ii) _If man recedes from these later and turns to what is contrary, he profanes holy things._ There are many kinds of profanation of what is holy, of which in the following section, but this is the gravest of all. Those who profane in this way become no longer human beings after death; they live indeed, but are continually in wild fantasies. They seem to themselves to soar aloft and while they remain there they sport with fantasies which they see as realities. No longer human, they are referred to not as "he" or "she" but "it." In fact, when they come to view in heaven's light they look like skeletons, some like skeletons of the color of bone, others like fiery skeletons, and still others like charred ones. The world does not know that profaners of this kind become like this after death, and the reason is that the cause is unknown. The real cause is that when man first acknowledges and believes divine things and then lapses and denies them, he mixes the holy with the profane. Once they are mixed, they cannot be separated without destroying the whole. That these things may be perceived more clearly, they are to be disclosed in due order as follows: 1. Whatever a man thinks, speaks and does from the will, whether good or evil, is appropriated to him and remains. 2. The Lord in His divine providence constantly foresees and disposes that evil shall be by itself and good by itself, and thus may be separated. 3. This cannot be done, however, if man first acknowledges and lives according to truths of faith and afterwards recedes and denies them. 4. Then he mixes good and evil to the point that they cannot be separated. 5. Since good and evil in anyone must be separated, and in such a person cannot be, he is destroyed in all that is truly human. 227. These are the causes that lead to such enormity, but as they are obscure as a result of ignorance of them, they are to be explained so that they will be plain to the understanding. 1. _Whatever man thinks, speaks and does from the will, whether good or evil, is appropriated to him and remains._ This was explained above (nn. 78-81); for man has an external or natural memory and an internal or spiritual memory. On the latter memory are written each and all things that he thought, spoke or did from his will in the world, so fully that nothing is lacking. This memory is his book of life, which is opened after death and according to which he is judged. Much more about this memory is reported from experience in the work _Heaven and Hell_ (nn. 461-465).