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 from the understanding by the will.  The knowledge of these subjects is necessary, before the distinctions above-mentioned can be seen by reason; but to express this knowledge on paper would require a volume.

493.  XIII.  THE ADULTERIES COMMITTED BY THESE PERSONS ARE EXCEEDINGLY GRIEVOUS, AND ARE IMPUTED TO THEM AS EVILS OF PURPOSE, AND REMAIN IN THEM AS GUILT.  The reason why they are exceedingly grievous, and more grievous than the foregoing, is, because in them the will is the principal agent, whereas in the foregoing the understanding is the principal agent, and a man’s life essentially is his will, and formally is his understanding:  the reason of this is, because the will acts in unity with the love, and love is the essence of a man’s life, and forms itself in the understanding by such things as are in agreement with it:  wherefore the understanding viewed in itself is nothing but a form of the will; and since love is of the will, and wisdom of the understanding, therefore wisdom is nothing but a form of love; in like manner truth is nothing but a form of good.  That which flows from the very essence of a man’s life, thus which flows from his will or his love, is principally called purpose; but that which flows from the form of his life, thus from the understanding and its thought is called intention.  Guilt also is principally predicated of the will:  hence comes the common observation, that everyone has the guilt of evil from inheritance, but that the evil is from the man.  Hence these adulteries of the fourth degree are imputed as evils of purpose, and remain in as guilt.