3562. And he felt him. That this signifies all perception, is evident from the signification of “feeling,” as being an inmost and complete perception (see above, n. 3528, 3559), here, all perception, because the perception of all things is from that which is inmost, that is, they who are in inmost perception are in the perception of all things which are beneath; for the things which are beneath are nothing but derivations and compositions therefrom, inasmuch as the inmost is the all in all of the things beneath it; for unless whatever is beneath is from things interior; or what is the same, from things superior, as an effect from its efficient cause, it does not come into existence. And this shows why the end makes a man happy or unhappy in the other life; for the end is the inmost of every cause, insomuch that unless the end is in the cause, nay, unless it is the all thereof, the cause is not; and in like manner the end is the inmost of every effect, for the effect is from such cause; and because this is so, whatever pertains to man derives its being from the end which is in him, and hence in the other life his state is such as is his end (see n. 1317, 1568, 1571, 1645, 1909, 3425). From this it may be seen that as feeling signifies inmost perception, it therefore signifies all perception.

1909. He went in unto Hagar. That this signifies the conjunction of the internal man with the life which is of the affection of memory-knowledges, is evident from the signification of “Hagar,” as being the life of the exterior or natural man (explained above at verse 1) and that this life is the life of the affection of memory-knowledges, is evident from the signification of the “Egyptian handmaid” (also explained above). There are many affections belonging to the exterior man, all dedicated to their uses; but the affection of knowledges [cognitiones et scientiae] stands preeminent above them all, when it has for its end that we may become truly rational, for thus it has good and truth for its end. The very life of the internal man flows into all the affections of the natural man, but is varied there according to the ends; when it flows into affections which have the world for their end, this end is vivified by that life, and there results worldly life; when into affections which have self for their end, this end is vivified by that life, and there results corporeal life; and so in all other cases. It is from this that cupidities and phantasies live, but a life contrary to the affection of good and truth.

[2] The inflowing life is applied to no other object than the end, because with everyone his end is his love, and it is the love alone that lives. All other objects are only derivations from this, and they all draw their life from the end. Everyone may see what kind of life he has, if he will only search out what his end is; not what all his ends are-for he has numberless ones, as many as intentions, and almost as many as judgments and conclusions of thoughts, which are only intermediate ends, variously derived from the principal one, or tending to it-but let him search out the end he prefers to all the rest, and in respect to which all others are as nothing. If he has for his end himself and the world, let him know that his life is infernal; but if he has for his end the good of his neighbor, the common good, the Lord’s kingdom, and especially the Lord Himself, let him know that his life is heavenly.