3562. 'And he felt him' means complete perception. This is clear from the meaning of 'feeling' as inmost and complete perception, dealt with above in 3528, 3559, here complete perception because the perception of all things comes from inmost perception. That is, people who possess inmost perception possess a perception of everything that is below, for the things that are below are nothing else than derivatives and combinations of what is above. Indeed everything inmost exists in all the things below it that are its own, for unless that which is lower is the product of the things that are interior, or what amounts to the same, of those that are above it, as an effect is the product of its efficient cause, it does not come into existence at all. From this it is evident why the end in view determines a person's happiness or unhappiness in the next life, for the end is the inmost aspect of every cause, so much so that if the end does not exist within the cause, indeed if it is not its all, no cause exists at all. The end is in a similar way the inmost aspect of every effect, for an effect springs from such a cause. This being so, whatever exists with a person owes its very being (esse) to the end which he has in view. In the next life therefore a person's state is determined by the essential nature of whatever end he has in view, see 1317, 1568, 1571, 1645, 1909, 3425. From this it may be seen that, since it means inmost perception, 'feeling' consequently means complete perception.

1568. That 'the land was unable to bear them, that they might dwell together' means that the things which belonged to the celestial internals could not remain together with the former ones, that is to say, with those things meant here by 'Lot', is evident from the following considerations: 'Abram', as has been stated, represents the Lord, and at this point His Internal Man, while 'Lot' represents the external, and at this point the things that had to be separated from the external Man, with which things internals could not dwell together. In the external man there are many things with which the internal man is able to dwell together, such as affections for good and the delights and pleasures arising from them, for those delights and pleasures are the effects of the goods of the internal man and of his joys and happiness. When these are the effects they correspond perfectly, for in that case they belong to the internal man and not to the external man. For an effect, as is well known, is not the product of an effect but of an efficient cause. Take, for example, charity: when this shines out of the face, it is produced not by the face but by the charity within that so controls the face and produces the effect. Or take, for example, the innocence seen in the expressions on small children's faces, in the ways they act, and so in the games they play with one another: that innocence does not belong essentially to their expressions or actions but is derived from innocence from the Lord which flows in through their souls. Thus their expressions and actions are effects; so also with every other example taken.

[2] From these considerations it is clear that many things exist with the external man which are able to dwell or accord with the internal. But there are also many things which do not accord, that is, with which the internal man is unable to dwell, namely all that streams forth from self-love and love of the world; for everything resulting from these loves regards self or the world as its end in view. With these, celestial things that go with love to the Lord and love towards the neighbour cannot agree, for celestial things regard the Lord as the end in view, and His kingdom and all that belongs to Him and His kingdom similarly as ends. The ends which self-love and love of the world have in view look to things of a more external or lower kind, whereas those which love to the Lord and love towards the neighbour have in view look to things of a more internal or higher kind. From these considerations it becomes clear that they are too discordant ever to remain together.

[3] To know what produces a correspondence and agreement of the external man with the internal and what produces disagreement one has only to reflect on the ends, or what amounts to the same, on the loves by which one is ruled; for people's loves constitute the ends they have in view, indeed whatever is loved by them is looked upon as an end. Such reflexion will show what one's life is really like and what it will be like after death, since it is from a person's ends, or what amounts to the same, his ruling loves, that his life is formed. The life of each individual is never otherwise. If the things which do not agree with eternal life, that is, with spiritual and celestial life - which is eternal life - are not removed during a person's lifetime they have to be removed in the next life. But if they are irremovable that person is bound to be unhappy for ever.

[4] These things have now been mentioned so that it may be known that in the external man there are things which agree with the internal and things which do not, that those which do agree cannot possibly remain together with those that do not, and also that those things in the external man which do agree come from the internal man, that is, from the Lord by way of the internal man; as for example, in the case of a face radiant with charity, or a charitable face, or in the case of the innocence seen in the expressions on the faces and in the actions of young children, as has been stated. The things which do not accord however belong to man and his proprium. From this one may know what 'the land was unable to bear them, that they might dwell together' means. Here, in the internal sense, the Lord is the subject; and since the Lord is the subject so also is every likeness and image of Him, namely His kingdom, the Church, and every member of that kingdom or of the Church; and therefore here the things residing with men are presented. These same things that resided with the Lord before He overcame evil, that is, the devil and hell, by His Own power, and so became celestial, Divine, and Jehovah even as to His Human Essence, must be seen in relation to His state at that time.