R. Shneur Zalman of Liadi explains (in Torah Ohr, Vayishlach) that Yaakov comes from the "World of Tikun" (our present existence, in which the Sefiros work together harmoniously), and Eisav, from the "World of Tohu," where the Sefiros are much more intense. Tohu is "higher" than Tikun, and so Yaakov wanted to bring the transcendent Divine energy of Tohu down into Tikun, thinking that Eisav is ready for that.
So he starts by informing him that he's accomplished all of Tikun, to the extent that he has Moshiach ben Yosef and Moshiach ben Dovid and everything else represented by "the sheep, slave and maidservant," and then asks Eisav to contribute his efforts.
To expand on that last point (as per the OP's request in comments):
It is cited in the name of R. Shneur Zalman (Pelach Harimon, Shemos, p. 7) that "for exalted souls such as that of R. Shimon bar Yochai, the destruction of the Beis Hamikdash never took place," so rarefied a perception of G-dliness did they experience. In a similar vein, a story is told of R. Shneur Zalman's elder colleague and teacher, R. Menachem Mendel of Horodok, that when some fellow blew a shofar, and people thought Moshiach had come, R. Mendel opened the window, sniffed the outside air, and said that no, Moshiach is not here yet. Why did he need to check the outside? Because in his own room, Moshiach - i.e., the open revelation of G-dliness that we will all have at this time - was already there!
So with Yaakov it was the same way. He already perceived Moshiach "in the air" as a result of his efforts during his stay with Lavan (from whom, RSZ explains in Torah Ohr there, he received a transcendent level of G-dly energy even beyond both Yaakov and Eisav), and so he thought that the world at large - whose exemplar is Eisav - was ready for it too.