ns,
being turned to heaven if its confirmations are in favor of marriage,
but to hell if they are in favor of adulteries; and such as the form of
a man's mind is such is his spirit; consequently such is the man. From
these considerations then it is evident, that adulteries of this degree
after death are imputed according to confirmations.

492. XII. THE ADULTERIES OF THE FOURTH DEGREE ARE ADULTERIES OF THE WILL
WHICH ARE COMMITTED BY THOSE WHO MAKE THEM LAWFUL AND PLEASING, AND WHO
DO NOT THINK THEM OF IMPORTANCE ENOUGH TO CONSULT THE UNDERSTANDING
RESPECTING THEM. These adulteries are distinguished from the foregoing
from their origins. The origin of these adulteries is from the depraved
will connate to man, or from hereditary evil, which a man blindly obeys
after he is capable of exercising his own judgement, not at all
considering whether they are evils or not; wherefore it is said, that he
does not think them of importance enough to consult the understanding
respecting them: but the origin of the adulteries which are called
adulteries of reason, is from a perverse understanding; and these
adulteries are committed by those who confirm themselves in the
persuasion that they are not evils of sin. With the latter adulterers,
the understanding is the principal agent; with the former the will. The
distinctions in these two cases do not appear to any man in the natural
world; but they appear plainly to the angels in the spiritual world. In
the latter world all are in general distinguished according to the evils
which originate in the will and in the understanding, and which are
accepted and appropriated; they are also separated in hell according to
those evils: those who are in evil from the understanding, dwell there
in front, and are called satans; but those who are in evil from the
will, dwell at the back, and are called devils. It is on account of this
universal distinction that mention is made in the Word of satan and the
devil. With those wicked ones, and also those adulterers, who are called
satans, the understanding is the principal agent; but with those who are
called devils, the will is the principal agent. It is not however
possible to explain these distinctions, so as to render them visible to
the understanding, unless the distinctions of the will and the
understanding be first known; and also unless a description be given of
the formation of the mind from the will by the understanding, and of its
formation fro