4567. And God was seen by Jacob again when he came from Paddan-aram, and blessed him. That this signifies interior natural perception, is evident from the signification of “God was seen,” as being interior perception. (That “to see” denotes to understand and perceive, see n. 2150, 2807, 3764, 3863, 4403-4421.) Hence “God was seen,” when predicated of the Lord, denotes perception from the Divine, which is the same as interior perception. That the natural had this perception, is signified by God’s being seen by Jacob, for Jacob represents the Lord’s natural, as has been frequently shown. “Again when he came from Paddan-aram” signifies after he had acquired the knowledges of good and truth which are signified by “Paddan-aram” (see n. 3664, 3680, 4112). “And blessed him,” signifies progression to the more interior things of the natural, and the conjunction of good and truth there; for “to bless” is predicated of all the good with which anyone is gifted by the the Lord, (n. 1420, 1422, 2846, 3017, 3406), especially of the conjunction of good and truth (n. 3504, 3514, 3530, 3565, 3584).

3584. Cursed are they that curse thee. That this signifies that he who disjoins himself shall be disjoined; and that “blessed are they that bless thee” signifies that he who conjoins himself shall be conjoined, is evident from the signification of “being cursed” as being to be disjoined; and of “being blessed,” as being to be conjoined (n. 3504, 3514, 3530, 3565). These things are predicated of truths, and by “those who curse” are signified falsities which separate themselves from truths; and by “those who bless” are signified truths which adjoin themselves to other truths; for with truths and goods the case is that they form a society together, at last making as it were one city; and in such a manner they also consociate. This originates from the form of heaven, in which the angels are ranged in order according to the relationships and affinities of good and truth, and thus together constitute one kingdom or one city, from which truths and goods flow in with man, and are disposed in him into a similar form, and this by the Lord alone. But how the case herein is, will be more plainly evident from the correspondence of the Grand Man, which is heaven, with each and everything that is in man; which correspondence will of the Lord’s Divine mercy be described at the close of the chapters. From all this it is now evident what is involved in the blessing of Isaac pronounced to Jacob, but meant with respect to Esau; namely, the fructification of good through the multiplication of truth, and again the fructification of truth.