The Universal Medicine, the Universal Sperm, Universal Three-fold Water, Universal Magical Agent, Universal Mercury, the Universal Panacea, Universal Solvent and the Universal Stone are a mere handful of names for the Limitless Light, אין סוף אור, AIN SUPh AUR. It is truly universal, existing equally throughout AIN SUPh, in the invisible realms, and throughout the visibly tangible side of our limited reality. The Limitless Light, the Third Veil of the Absolute, is not the body of God. The Substance, a mental-matter, attaches itself to Divine Imagery and coalesces into the multiple forms on the physical side. The myriad physical manifestations of coalesced Limitless Light is then indeed the body of God. We could then say that all these forms: suns, stars, planets, galaxies and all therein, compose the one universal body of God. Limitless Light may be more accurately described as God's own subconscious 'mind-matter,' the substance that adheres to imagery.
“The universe is mental,” say numerous sages from both East and West, and so is it written in the Kybalion. It is God's subconscious, mental, light-stuff comprising all that we can possibly know. Universal Magnesia then, is One Consciousness, the only consciousness, and the 'radiant dark matter' Egyptians identified as Black Osiris. “Our God is a Black God,” said the Hierophants over six thousand years ago, “too brilliant for mortal eyes.” Of this Universal Light, Eliphas Levi wrote in The Key of the Mysteries:
"The universal light, when it magnetizes the worlds, is called astral light; when it forms the metals, one calls it azoth, or philosophical mercury; when it gives life to animals, it should be called animal magnetism. The brute is subject to the fatalities of this light; man is able to direct it. It is the intelligence which, by adapting the sign to the thought, creates forms and images. Universal Light is like the divine imagination, and this world, which changes ceaselessly, yet ever remaining the same with regard to the laws of its configuration, is the vast dream of God. Man formulates the light by his imagination; he attracts to himself the light in sufficient quantities to give suitable forms to his thoughts and even to his dreams; if this light overcomes him, if he drowns his understanding in the forms which he evokes, he is mad. But the fluidic atmosphere of madmen is often a poison for tottering reason and for exalted imaginations."1
All too often New Age spirituality would have its dupes, through expensive, subliminal cassette tapes and exorbitant seminars, believe Universal Light can be manipulated for personal, selfish, separative ends. To a small degree, this is possible. But as Levi warns above, it leads to self-ruination by the creation of one's own hell. When we, in our separative state, attempt to coalesce the mind stuff about our imagery for selfish purposes, the images manifest tainted with our yet unpurified subconscious neuroses. The resultant circumstances remain imperfect because our continuing disappointment, pain, anger, saturate the fluid mind-stuff and are built-in to the eventual results. So the things we desire and manage to manifest still do not make us happy and content in the long run. Only through Art, by aligning oneself to the Universal Will toward universal health, wealth and union, may one enjoy the Universal Stone. The Being (Consciousness) is silent and invisible to our dense senses. The alchemical process ripens our inner sense, while it develops our hidden potentials for the Supreme Being to work through us. All the wonders, of which we hear, read about or have the good fortune to witness in the name of Alchemy, are performed through those who have attained to the Christ Consciousness (Tiphareth on the Tree of Life). He is the Doer of all Works. Unless we earnestly aspire to It, the effort is futile; doomed to failure at the very outset. Consider well the nineteenth Dictum in the Turba Philosophorum:
"It is common knowledge that the Masters before us have described Permanent Water. Now, it behooves one who is introduced to this Art to attempt nothing till he is familiar with the power of this Permanent Water, and in commixture, contrition, and the whole regimen, it behooves us to use invariably this famous Permanent Water. He, therefore, who does not understand Permanent Water, and its indispensable regimen, may not enter into this Art, because nothing is effected without Permanent Water."2
Here again it is drummed into the student's head. Yet we still read occasionally that if we perform experiments in the garage laboratory simultaneously with the inner, spiritual alchemical process, we may affect positive laboratory results. This is utterly untrue! There are no true, outer, physical effects of any worth unless the Inner Stone is completed first. We must understand that the 'old man/woman' personality who desires these physical results will die completely on the Central Cross. The initial motives for treading this path also die with that personality. The new Phoenix, having risen, will have no need to satisfy the early desires that prompted purchase of the laboratory equipment and the countless, worthless, alchemical cookbooks. Throughout this work has the message been clear – completion of the Great Work is affected by the sole Grace of God, Almighty. All the quotations in these definitions, pulled from various texts, were written by students and masters who knew this to be true. Read their works – then reread them. In time, God's Good Time, will the inner import of their words wax as the Light of a Golden Dawn, the One, Universal Light to which our 'personal' mind has always been part. Unless we have seen the Great Salt Sea, the Permanent Water, the Turba tells us pointedly that “we may not enter into this Art.” “Into” again hints that the Great Mother Ocean lay inside us. We have heard and read this so many times. All we need do is turn there by meditation. After patience and perseverance, Isis will lift her Veil of Pomegranates, split open.
1 Levi, Eliphas, The Key of the Mysteries. New York: Samuel Weiser, 1972 ed., pg. 157.
2 Waite, Dr. Arthur E., Turba Philosophorum. Notes and commentary by Waite. London: William Rider & Son, Ltd., 1914, pg. 64.