Verses 1-4. And now the corrupted man, therefore, ceases to pervert the truth, and begins to contemplate the rejection of all truth; but he is able also to behold the state of the spiritual man as in heavenly order, and can discern truths in a state of apparent humility.

Verses 5-9. The happy state of the truly spiritual man is described, as to good and truth, as to deliverance from evil, and as to his power, from the Lord, against evil.

Verses 10-14. But the corrupted man conjoins in himself evil and falsity; he more clearly feels and perceives the opposition between himself and the spiritual man; and he recognizes that the truth cannot be changed to promote evil and error, and that he must be entirely separated from it.

Verses 15-25. A prophetic description of the coming of the Lord; of the process of Judgement, by which the external man in the case of the good, is made one with the internal; and of the same process in the case of the wicked, by which they are totally vastated as to all good and truth.

2256. That 'as to make the righteous die with the wicked, so that the righteous will be as the wicked' means that good cannot die, because evil can be separated from it, is clear from the meaning of 'the righteous' as good and of 'the wicked' as evil, dealt with above in 2250. From this 'to make the righteous die with the wicked' means making good perish with evil; but because this ought never to be done, and also because the very thought of it evokes horror, it is removed in the internal sense, and the following is at the same time presented - that good cannot die, because evil can be separated from it.

[2] The implications of this particular matter are known to few, if any. It has to be recognized that all the good whatever that a person has thought and done from earliest childhood through to the very end of his life remains; and the same applies to all the evil, so much so that not even the least trace of it completely perishes. All that good and evil is written in his book of life, that is, in each of his memories, ¹ and in his true self, that is, in his character and disposition. From that good and evil he has formed a life for himself and, so to speak, a soul, the essential nature of which remains unchanged after death. But goods are never so mixed up with evils, nor evils with goods, that they cannot be separated; for if they were so mixed a person would perish for ever. The Lord sees to it that they are not. If he has led a life abiding in the goods of love and charity, then when a person enters the next life the Lord separates the evils, and by means of the goods present with him raises him into heaven. But if he has led a life immersed in evils, that is to say, in things contrary to love and charity, the Lord separates the goods from him, and his evils carry him into hell. Such is the experience of everyone after death. But it is a separation and in no way a complete removal.

[3] What is more, because the will of man, which constitutes the one part of his life, has been utterly destroyed, the Lord separates that destroyed part from the other part, which is that of his understanding, and in this other part He implants - in the case of those who are being regenerated - the good of charity and through this a new will. These are they who have conscience. In the same manner also the Lord in general separates evil from good. Such are the arcana that are meant in the internal sense by the statement that good cannot die, because evil can be separated from it.

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