The Western Gate

30 summaries from the Chaldean oracles as given . Though the imagery were always displayed by the scales of Maat this perhaps is subjective to my mind being of a Libran design. I will try not to add my own subjective take on what is being received even though in many respects it is being translated as a naïve statement at times. The similarity between these oracles and the Upanishads are inherently similar albeit with imagery and poetic licence differing the systems. The Qabbalistic inference with regards to things which are seen as positive or negative and divisively as Masculine or Feminine have not appeared here as the interpretations came through as a discourse about polarity, what is opposite? is the north pole of a magnet masculine or feminine, in fact they are the same, just opposites which create inertia and dynamism

1. This mind alike a flower opens to receive wisdom, it does not force wisdom into it as a flytrap would trap its prey, but resting in the state of reception, it receives, as the leaves take the sun, and the flower entices the Bee. Wisdom come accordingly. The mind does not seek nor determine, wisdom arises of its own accord.
2. All things known are in balance, each has its opposite and the whole is the equilibrium of them both, these are the three pillars of being. Both active and passive and the harmony of each brings negation by which we contemplate.
3. The source of all that pervaded creation is not the holder or the keeper of the mind. Illumination exists by its own nature, the first point of consciousness did not create illumination, for that was born of itself.
4. The pervading source holds the force that comprehends the external, but this is not the mind, but the power that can energise all the senses to pervade creation. This force is the same but differentiated only by the senses and therefore minds interpretation of it. This force is with the source, but the mind of all that creation bought into being is reflected and born from it.
5. All creation is not fragmented and isolated from the original force that emanated from the source, but all creation is a product of its mind. Each aspect of creation is reflected from the source and each is governed by its own force, yet each is united by the same principle mind.
6. Duality is the force differentiated, isolated, though it is the same it is each mind that determines itself to be separate.
7. That which is known in creation is perfect by virtue that it is formed, that first mind beheld creation, and we are but the witnesses to the first minds realisation of creation.
8. The mind in duality! … Itself is dual. It both perceives the manifest and, and manifests perception, each constantly in check with each, these are not opposites but harmony in action.
9. The one mind, and the source is not distinct, nor has no name nor identity for exists in all things and all things exist as it. In duality, it is seen as separate by the mind in duality, a mind in duality is such that it can pervade as its own existence, or else it would be a part of the whole and as such would not ‘exist’ at all. The stream is aware of the ocean and seeks it, the ocean is also the stream and knows it.
10. Contemplation of our duality will only but increase our difference. Negation of duality is the realisation of the one. From this, the force originated, and from this all minds reflected into duality. The one mind does not control the other minds by its force, but the force drives the other minds as their own separate entity.
11. The three pillars of being exists and manifest in all things, and of these, that which harmonises and balances is the universal force that existed before creation, for with imbalance arose force and from force arose duality which are the two opposite aspects of equilibrium. One trying to harmonise with equilibrium and also repelling the other force which seeks to oppose harmony and repel that which seeks to negate.
12. The nature of duality, that creation is in continuous dynamism between opposing forces, one seeking harmony with balance and one seeking to repel means all creation is eternal.
13. Only the balancing and defining principle emanates for the One source of creation. that which is imperfect acts only on that which seeks to be perfect. That which is perfect sits with equilibrium and considers neither.
14. The source of creation does not act to repel that which seeks its harmony, but negates all obstacles for its path to be in harmony. Those obstacles still have to be negated by the mind in duality.
15. The Source of creation by its nature, is always and can only be in balance. It is neither This or That but Is. All things that are reflected of it seek to negate forces that repel against it, and remove obstacles for forces that seek to harmonise with it.
16. The principle of the source is silence and still, for their is no action or reaction upon it.
17. the mind that can understand duality and perceive the source receives wisdom.
18. The mind that contemplates the silent and the still perceives at first The Abyss by which all senses stop cognising and pervading, and by stillness and at one with the source, Creation and the manifest are known as born from it. Just as all things return to stillness, from stillness all is born.
19. All minds can represent the source by any means which they can symbolise, yet each mind can only know true, when the minds are known as one mind.
20. All minds exist that they can perceive in duality, that each mind is known by itself as separate.
21. All minds have the potential of all things possible, there are no inhibitions or facilitations inherent in any mind. All minds know, and to know is to be.
22. That all is know by three, the mind can persuade a mind to the source or dissuade a mind from it. The Student, the Teacher, the God. By this, and by speech or knowledge are seen as reflective of creation. The source of creation determined that which is not of it to be separate, therefore creation was manifest.
23. All things in balance are known by three principles, by stillness, by opposing equilibrium that dynamism be and by attracting equilibrium by negation of of dynamism.
24. Equilibrium is both before the beginning and yet at the end. All creation exists as emanating from the beginning which are its opposing forces, and returning to the end which are its attracting forces. Equilibrium is both the beginning and the end, and therefore encompasses all creation within its belly.
25. The consciousness of the universe is inherent in all and yet clouded only by duality.
26. The mind that stands knowing, with the three aspects of creation, stands with creation.
27. The mind that stands with creation is crowned by that which is in equilibrium with the whole of the manifest.
28. All things are born of dynamism or else all would be still. All things exist by nature of duality or else all would not be separate, all things are born only through the action of duality.
29. The force from creation exists in all minds, however the force is inhibited or exalted dependent on how each mind that knows it.
30. The source of the universe exists as the source of all things, and all things are born by division and by duality.