492、⑿四级奸淫出于意愿；犯这种奸淫的，是那些视奸淫为可允许和可接受的，并且无足轻重以至于不值得在这个问题上运用理解力的人。这些奸淫因其源头而有别于前面的。其源头是人类与生俱来的堕落意愿，也就是遗传的邪恶。一旦一个人到了自主判断这个点，他就会盲目顺从自己的意愿，即这种遗传性，而不去判断自己的行为，即奸淫是否邪恶。因此，我们说，他视奸淫为无足轻重以至于不值得在它们上面运用理解力。但被称为理性奸淫的那类奸淫的源头是一种扭曲的理解力，犯这些奸淫的，是那些确认这类行为不是罪恶的人。对后者来说，理解力起主导作用；而对前者来说，意愿起主导作用。在自然界的人看来，这二者的区别并不明显；但在灵界的天使看来，区别是显著的。在灵界，一般来说，所有恶人都是照着源于意愿或理解力，然后被接受并变成自己的邪恶来区分的。在地狱，他们就根据这个原则被分开；其邪恶出自理解力的地狱灵靠前居住，被称为撒旦；其邪恶出自意愿的地狱灵靠后居住，被称为魔鬼。正因这种普遍划分，圣言才提及撒旦和魔鬼。对于被称为撒旦的那些恶灵和奸淫者来说，理解力起主导作用；而对于那些被称为魔鬼者来说，意愿起主导作用。不过，要解释这些区别，以便理解力能明白它们是不可能的，除非先知道意愿与理解力之间的区别，并给出有关心智如何由意愿通过理解力形成，以及心智如何由理解力通过意愿形成的描述。在凭理性明白上述区别之前，必须先有这方面的知识。不过，这需要一整本书。
492、（12）第四种程度上的通奸是意愿上的通奸，是指认为通奸是被许可的是快乐的，而不值得去进行思考的情况这样的通奸者与前一些相区别是因为它有不同的来源。它来源于遗传在人身上的堕落的意愿，或者说来自于人生来的罪恶，没有对它是否是罪恶的进行判断。这就是我们所说的不值得进行思考的意思。他们认为它没有什么重要的需要头脑对它进行思考。相反，那些认为通奸是可以被允许的人的通奸产生的源泉是他们的才智，在这些人中，才智起首要作用，而在以下讨论中，人的意愿起主要作用。
这两个相互区别的性质并不为世间的人所知，但精神世界中的天使们却很清楚这点，在那一世界中的罪恶都是按其来自于意愿不是来自于才智而被区分。在地狱中也是按此进行区分的。那些才智上罪恶的人存在于地狱的前方，他们被称为恶灵，那些意愿上罪恶的人存在于地狱的后方，他们被称为恶魔。因为这一区别的存在，在《圣经》中也有对两种不同的罪恶的精灵的不同的名称。
在罪恶的精灵中，那些被称为恶灵的，才智起着主要作用，在那些被称为恶魔的，意愿起着主要作用。
若不先知道意愿和才智的区别，刚无法使人清楚明白。
492. (xii) Adultery in the fourth degree is adultery approved by the will, when committed by those who regard it as allowable and accepted, not deserving any consultation of the intellect on the subject.
Adultery of this type is distinguished from the previous types by its sources. The source of adultery of this type is the corrupt will people have by birth, that is, by hereditary evil. Once a person reaches the point of making his own judgments, he blindly obeys his will, making no judgment whether his acts are evil or not. It is therefore said that he does not consider them worth taking into consideration by the intellect. The source of adultery of the type called adultery of the reason is a perversion of the intellect; this is committed by those who are convinced that such acts are not sinful evils. In this case the intellect plays the leading part, but in the other it is the will which does this.
The difference between these two is not apparent to a person in the natural world, but is obvious to angels in the spiritual world. There all are generally speaking distinguished according to the evils which well up from their source in the will or the intellect, and are accepted and made one's own. In hell too this is the principle of separation; here those whose wickedness comes from the intellect live further forward and are called satans. But those whose wickedness comes from the will live further back and are called devils. This universal distinction explains why the Word speaks of Satan and the devil.
In the case of the wicked, and also the adulterers, called satans the intellect plays the leading part; but in the case of those called devils, it is the will which does this. However, it is impossible to explain the distinctions so as to make them visible to the intellect, unless the distinctions of the will and the intellect have first been grasped; and also unless a description has been given of how the mind is formed by the will by means of the intellect, and how it is formed by the intellect by means of the will. A knowledge of these subjects will cast light enough to allow the reason to see the distinctions mentioned above; but this would need a whole book.
492. 12. Adulteries of the fourth degree are adulteries of the will, which are committed by people who make them allowable and pleasurable, and not of sufficient consequence to merit consulting the intellect in regard to them. Adulteries of this character are distinguished from the preceding because of their differing origins. The origin of these adulteries springs from the depraved will inherent in man, or from the hereditary evil which a person blindly succumbs to after he has become his own master, not judging of them whether they are evil or not. That is why we say he does not regard them of sufficient consequence to merit his consulting his intellect in regard to them. In contrast, the origin of the adulteries that we call adulteries of the reason spring from a corrupted intellect, and are committed by people who persuade themselves that they are not sinful evils. In such people the intellect plays the primary role; in those considered now, the will.
These two distinguishing characteristics are not apparent to anyone in the natural world, but they are clearly apparent to angels in the spiritual world. All people in that world are distinguished in general according as their evils spring originally from the will or from the intellect and are so received and adopted. They are also separated accordingly in hell. Those in hell who are evil because of their intellect dwell toward the front and are called satanic spirits, while those who are evil because of their will dwell behind and are called devils. It is because of this universal distinction that the terms satan and devil are used in the Word.
In those evil spirits - including adulterers - who are called satanic spirits, the intellect plays the primary role, whereas in those who are called devils, the will plays the primary role.
It is impossible, however, to present these distinguishing characteristics sufficiently for the understanding to see them, unless the distinctive characteristics of the will and the intellect are first made known, and unless one describes the mind's development from the will by means of the intellect, and its development from the intellect by means of the will. A concept of these has to enlighten the sight before the aforementioned distinguishing characteristics are visible to the reason; but that would take another page.
492. 12. Adulteries of the fourth level are intentional adulteries committed by people who represent them as lawful, acceptable, and not even worth intellectual consideration. The source of these adulteries distinguishes them from the previous ones. These adulteries originate in the distorted will inborn in a person - in other words, in a bad heredity - which the person blindly obeys after his judgment is formed, forming no opinion about whether they are evils or not.
So we say that he does not think that they require intellectual consideration.
However, adulteries called rationalized adulteries originate in a distorted intellect, and they are done by those who confirm that adulteries are not sinful evils. In these people intellect takes the lead; in the others, will does. In the natural world these two distinctions do not appear to a person at all, but they are obvious to angels in the spiritual world. In that world everyone is generally sorted out by the evils that originally spring from will or from intellect and are accepted and taken to oneself. In hell people are also separated according to those evils. There the ones who are intellectually evil live in front and are called satans, but the ones who are evil in will live in back and are called devils. The Word speaks of satans and devils on account of this general difference.
In those evil spirits - including adulterers - called satans, intellect takes the lead, and in the ones called devils, will takes the lead.
But the difference can be explained so as to be seen intellectually only if the differences between will and intellect are already known, and the way will forms your mind through intellect and intellect forms it through will is explained. A knowledge of these things would provide light for reason to see the differences mentioned above, but the job would take a whole sheet of paper.
492. XII. THAT ADULTERIES OF THE FOURTH DEGREE ARE ADULTERIES FROM THE WILL, WHICH ARE COMMITTED BY THOSE WHO MAKE THEM ALLOWABLE AND PLEASING AND NOT OF SUFFICIENT IMPORTANCE TO MERIT CONSULTING THE UNDERSTANDING IN RESPECT TO THEM. These adulteries are distinguished from the former by their origin. That origin is the depraved will connate with man, that is, hereditary evil. When he comes into possession of his own judgment, the man blindly obeys this heredity, making no judgment concerning adulteries as to whether they are evil or not. Therefore it is said that he does not account them of sufficient importance to merit consulting the understanding in respect to them. But the origin of the adulteries which are called adulteries from the reason is a perverse understanding, and these adulteries are committed by those who confirm them as not being evils of sin. With the latter, the understanding takes the lead; with the former the will. These two distinctions are not apparent to man in the natural world, but they are plainly apparent to angels in the spiritual world. In that world, all [the evil] are distinguished in general according as the evils received and appropriated spring originally from the will or from the understanding; and it is according to this that they are separated in hell. There, those who are evil from the understanding dwell towards the front and are called satans, while those who are evil from the will dwell at the back and are called devils. Because of this universal distinction, mention is made in the Word, of Satan and the Devil. With those evil spirits - and also adulterers - who are called satans, the understanding takes the lead; but with those who are called devils, the will takes the lead. But so to explain the distinctions that the understanding may see them, is not possible until the distinctions between will and understanding are known, and until the formation of the mind by the will through the understanding is described, and also its formation by the understanding through the will. This knowledge must first give light before the above-mentioned distinctions can be seen by the reason. But this is the work of many pages.
492. (xii) Adulteries of the fourth degree are adulteries of the will, done by those who make them permissible at one's pleasure, of not enough moment to merit consulting the understanding about them. These adulteries are distinguished from the former by their origin. They have their origin in the depraved will born with man or in hereditary evil, to which, after a man has come to have judgment, he blindly gives way, not judging at all whether adulteries are evil or not. Hence we say that he does not deem them of enough moment to merit consulting the understanding about them. But adulteries of reason have their origin in a perverted understanding, and are committed by those who confirm the view that adulteries are not evils of sin. With the latter adulterers, the understanding leads the way; with the former, the will. These two distinctions appear to no one in the world, but do so plainly to angels in the spiritual world. In that world in general all persons are distinguished according as the evils, welcomed and appropriated by them, issue in the first place from will or understanding. In hell men are separated in accord with the same distinction; those who are evil by understanding dwell toward the front and are called satans; those who are evil by volition dwell behind and are called devils. On account of this general difference the Word speaks of "devil" and "satan." With evil spirits - adulterers among them - who are called satans, the understanding takes the lead, but with those called devils, the will does. But it is impossible to explain the differences so that the understanding will see them unless the distinctions between will and understanding are first known, and unless the formation of the mind from the will through the understanding, and its formation from the understanding by means of the will, are described. Knowledge on these points must lend a light if the distinctions mentioned above are to be seen by the reason. But this would mean many more pages.
492. (12) That adulteries of the fourth degree are adulteries of the will, committed by those who regard them as allowable and pleasing, and not of so much account as to make it worthwhile to consult the understanding about them. These adulteries are distinguished from the former by their origins. Their origin is from a depraved will connate with man; or from inherited evil which man after he uses his own judgment, obeys blindly, passing no judgment upon it as to whether it be evil or not. For this reason it is said that he does not regard them of so much account as to make it worthwhile to consult the understanding about them. But the origin of the adulteries which are called adulteries of the reason is from a perverse understanding; and they are committed by those who confirm that they are not evils of sin. In these the understanding takes the lead; in those, the will. These two distinctions appear to no man in the natural world, but they plainly appear to the angels in the spiritual world. In the latter world, in general, all are distinguished according to evils that issue originally from the will, or from the understanding, and are accepted and appropriated. And according to these distinctions they are separated in hell. Those there who are evil from the understanding dwell towards the front and are called satans; but those that are evil from the will dwell behind and are called devils. On account of this universal distinction they are called satans and devils in the Word. With those evil ones, and also with the adulterers who are called satans, the understanding leads; but with those who are called devils the will takes the lead. But it is impossible to explain the difference so that the understanding shall see it, unless the distinction is first known between the will and the understanding; and unless the formation of the mind by the will through the understanding, and its formation by the understanding through the will is first described. An acquaintance with these must send its light before, in order that the above mentioned distinctions may be seen by the reason. But that is the work of a volume.
492. XII. Quod Adulteria quarti gradus sint adulteria voluntatis, quae fiunt ab illis, qui faciunt illa licita et placita, nec tanti, ut mereatur de illis consulere intellectum. Haec Adulteria distinguuntur a prioribus ex illorum originibus; Origo horum adulteriorum est ex prava Voluntate connata homini, seu ex malo haereditario, cui homo, postquam sui judicii factus est, caece obedit, nihil judicando de illis num mala sint vel non; quare dicitur, quod illa non tanti reputet, ut mereatur ut de illis consulatur intellectus: origo autem adulteriorum, quae vocantur adulteria rationis, sunt ex perverso intellectu, et fiunt ab illis, qui confirmant quod non mala peccati sint; apud hos Intellectus agit primas, apud illos Voluntas. Haec duo discrimina nulli homini apparent in Mundo naturali, sed evidenter Angelis in Mundo spirituali; in hoc Mundo in genere distinguuntur omnes secundum mala quae originitus scaturiunt ex voluntate vel ex intellectu, et acceptantur et appropriantur; separantur etiam secundum illa in Inferno; in hoc illi qui ex intellectu mali sunt, anterius habitant, et vocantur Satanae; qui autem ex voluntate mali sunt, habitant posterius, et vocantur Diaboli; propter universale hoc discrimen, in Verbo dicitur satanas et diabolus: apud illos malos, et quoque adulteros, qui vocantur satanae, intellectus agit primas, at apud illos, qui vocantur diaboli, voluntas agit primas. Sed discrimina exponere, usque ut intellectus videat illa, non dari potest, nisi discrimina voluntatis et intellectus prius noscantur, et quoque nisi describatur formatio mentis a voluntate per intellectum, ac formatio ejus ab intellectu per voluntatem; horum cognitio praelucebit, ut discrimina supra dicta a ratione videantur; sed hoc est membranae opus.