3972. That Jacob said unto Laban. That this signifies the good of natural truth to the collateral good from a Divine origin, by which there is a conjunction of the interiors, is evident from the representation of Jacob, as being the good of natural truth (see n. 3659, 3669, 3677, 3775, 3829); and from the representation of Laban, as being collateral good from a Divine origin (n. 3612, 3665, 3778). That the conjunction of the interiors is effected through this good, has been repeatedly explained before (n. 3665, 3690, and elsewhere). This good is signified by the “flock of Laban,” through which Jacob procured for himself his own flock (concerning which in what follows).

3677. The brother of Rebekah, the mother of Jacob and Esau. That this signifies the affinity from the mother with the good of truth which is “Jacob” and with the truth of good which is “Esau,” is evident from the representation of Rebekah, as being the Lord’s Divine rational as to Divine truth (of which frequently above); and from the representation of Jacob, as being the good of truth, or the good which is from truth in the natural; and from the representation of Esau, as being the truth of good, or the good from which is truth in the natural (see a bove, n. 3669). And because all the goods and truths that are in the natural or external man are conceived and born of the rational or internal man; that is, of the good of the rational as a father, and of the truth thereof as a mother (n. 3314, 3573, 3616), therefore by the above words is signified the affinity from the mother with the good of truth which is “Jacob” and with the truth of good which is “Esau.”

[2] Moreover they are circumstanced in precisely the same way; but to explain these things to the apprehension is very difficult, because even the most general facts in regard to the subject are at this day unknown-as for instance, what spiritual good is and what its truth, and that there are innumerable genera of good and its truth, and still more innumerable species, also that they are conjoined with each other by degrees as it were of consanguinity and affinity. These most general things being unknown, a description of the degrees and affinities would fall into mere shade, and the more so because the learned of the day do not desire to know such things, for they love to stray in the mere shell; and to dispute, not concerning the quality of such things, but whether they exist or not; and so long as they are in this state they desire to know nothing whatever concerning these innumerable kinds of good and truth.