A Little Johann Grasshoff Sampler-Part 1: From ‘Cabala Chymica’ (1658)- What is the Philosopher’s Stone, and what is its Foundation?

A symbolic portrait of Johann Grasshoff and his wife,

in their laboratory under a portrait of Paracelsus.

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Today’s sharing from the Blue House of Via-HYGEIA is a seasonal gift to our beloved readers. It is an excerpt from Johann Grasshoff’s ‘Cabala Chymica‘ published after his ‘Aperca Arca Arcani Artificiossimi, oder des Grossen und Kleinen Bauers‘ in its 1705 Hamburg edition. A Via-HYGEIA English translation in progress from its original German. From pages 182 to 201.

Johann Grasshoff was a friend of Heinrich Khunrath and Michael Maier, among many others, and a very influential paracelsian alchemist and a noted Christian kabbalist. In our text, you will witness his gift for story-telling and demonstrate a very emulating pedagogy, as he knows what he is talking about.

Tradition calls Grasshoff and other similar alchemist ‘Generous‘ as they reveal their processes in plain sight, in a simple manner, and are very clear and precise about their manipulations, all without any malice, opposed to ‘Envious‘ alchemist who intentionally mislead and hide their art behind mysterious and complex operations. At the end, ‘God’s Gift‘ is still needed to complete our own Opus, is it not?

We wish you a pleasant discovery of this beautiful gem!

🌿✨Season Greetings ✨🌿

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A Contextual Introduction

Johann Grasshoff, also known as Grassaeus, was born in 1560 in Riga and died in 1618. He was a German jurist with a gift for practical alchemy. He is recorded also as a medical advisor to Ernest of Bavaria, a Syndic, and an Episcopal counselor. Little is known about him with certainty. He studied in Frankfurt an der Oder (1581) and Helmstedt (1585) and earned a doctorate in law. Afterwards, he lived in Stralsund, where he gained citizenship in 1591. It is often assumed he was the syndic of the city of Stralsund and later lived in Livonia (Riga), but according to Telle, this cannot be proven conclusively. By 1603 at the latest, he had connections to the Elector and Archbishop of Cologne, Ernst of Bavaria, and became his Councilor (Consiliarus). He was acquainted with Heinrich Khunrath, Joachim Morsius, Michael Maier, Johann Dobricius in Breslau, Jakob Martini in Lübeck, and the astrologer Melchior Jöstel.

He was an influential paracelsian alchemist and a gifted Christian kabbalist. His main work, ‘Der kleine Bauer‘ (‘The Little Farmer‘), is an allegorical depiction of alchemy in the form of a first-person narrative: in search of the philosopher’s stone, the alchemist meets a stranger who appears as a farmer, gives him hints, and the colors of his clothing symbolize the stages of the Opus magnum. His symbol for the Magistery is a red and a white blossom together on one stem, and the Materia Prima appears as a stone picked up from the ground.

His treatises were held in high esteem among alchemists and was translated into Latin, English, French, and Russian and could be found also in famed compilations such as the ‘Theatrum Chemicum‘ and the ‘Dyas chymica tripartita‘.

Influences of his treatises in modern literature, 19th century here, can be found in Clemens Brentano’s ‘Märchen von dem Hause Staremberg‘, Johann Wolfgang von Goethe’s ‘Wandrers Sturmlied’, and Alexander von Bernus ‘Stunde des Saturn‘.

A Little bibliography

‘Ein philosophischer und chemischer Traktat, genannt Der kleine Bauer’ (‘A Philosophical and Chemical Treatise, Called The Little Farmer‘), Strasbourg 1618 and many other editions. Also in various versions: ‘Der kleine und der große Bauer‘ (Leipzig 1744), ‘Aperta arca artificiosissimi oder des grossen und kleinen Bauers‘ (Frankfurt am Main 1617, 1687, 1705, with ‘Cabala Chymica‘), ‘Die Geheimnisse des großen und kleinen Bauers‘ (Leipzig 1658, with ‘Cabala Chemica‘). Further titles were ‘Philosophia Salomonis‘ (Augsburg 1753), ‘Das Geheimniß der Natur des großen und kleinen Bauern‘ (1731).

(Source: German Wikipedia)

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From ‘Cabala Chymica’ (here in its 1705 edition,

from pages 182 to 201):

What is the Philosopher’s Stone,

and what is its Foundation?

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Summary: This treatise shows us that the Philosophers’ Stone is a regenerated Microcosm, born from the sacred marriage of the highest celestial Light and the purest corporeal Salt of the Earth.

The Work mirrors divine Creation: the aspirant must first dissolve his chaotic, fallen nature into its primal Watery Mass (Solutio), then enter a purifying putrefaction. This is followed by the essential separation (Separatio) & purification (Purgatio) of the three Principles—Body, Soul, and Spirit—stripping away the corrupt, elemental dross to reveal their immortal cores.

Finally, these purified Principles are reunited in a sacred conjunction (Conjunctio), culminating in a Regeneration or New Birth. The result is the Lapis, an indestructible, clarified Being that unites Heaven & Earth within itself, serving as a perfect, fruitful mediator possessing the power to perfect all imperfect things.

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Question: What then is the Philosophers’ Stone, and what is its Foundation?

Answer: The Philosophers’ Stone is a Microcosm, made through the Generation or New Birth: into which the perfect Being of the uppermost and lowermost Term has placed itself as into the Middle-Centre.

For he is taken partly from the highest, living, modern Centre of Heaven, which is its supercelestial Light and incomprehensible Fire, from which Heaven, Stars, Planets and all Elements have their life, light, motion, growth and effluvium. But partly from the lowest, all-purest, most translucent Centre of the Earth, which is a corporeal Salt, and imparts to the Earth its life, growth and operation.

From these two Centres, so widely distant from one another (from which all power of the world originates), when they are joined together and united with one another through the Art by means of the spiritual Hermaphrodite or the celestial Diameter, the Stone of the Wise is finally composed—that is, as the Soul, Body, and Spirit. In him the uppermost and lowermost powers of Heaven and Earth are enclosed and comprehended.

On account of which, he then, as the true regenerated, reborn Microcosm and as a Plusquamperfectum, or more than perfect Being, rightly shines forth over the whole world, and may fittingly be called a Lord Microcosm or of the great world, according to his kind. For he is such a high, surpassing Mystery of the world, whose Body, Soul and Spirit are pure and regenerated Soul and more than a Quintessence—namely, taken from the Centre of the Heart of the uppermost and lowermost Worlds.

Inasmuch as the Body is a Soul or Quintessence, just as the Soul and the Spirit are likewise according to their nature—which for the third time are purified to the highest degree and separated from their corruptibility—therefore his Body is the Centre or the Soul from the heart of the Earth or Corporeal Water. The Soul, however, is the Centre-Soul from the highest eternal Light. The Spirit is the Centre-Soul from the Firmamental and Astral Spirit.

If one wishes to obtain these three and great powers, the final Matter of the Stone must be resolved into its first matter and brought to its Perfection through generation. For the Matter which is prepared only through common solution and coagulation is not suitable for this Work, because such is not a Regeneration, but only a Purification. Hereby the Body is, as it were, washed clean like a shirt, but otherwise remains in its old Being and State, and is still subject to Corruption and impotence.

There belongs hereto another Solution, indeed such a celestial and incorruptible Water, which overpowers the Elements and rules over them. From which, as from the first Matter, Vegetable things and Mineral things spring forth. This Water seizes its inner Centre, easily separates the life from the other coarse Images with its powers, purifies it, brings it from potentiality to Act, and thus re-vegetates and vivifies the deadened Body, unites it with its Soul and its Spirit. Whereby its life and its powers rise much higher, and finally attain their first true perfection.

For when the Body is first deprived of its Spirit by its Soul, and the two are purified, then are again brought together and united, so then the previously dead becomes again a regenerated, new, life-making Body. It awakens in all clarity (like a spark and a glance) no longer subject to its Corruption or Mortality, but is transformed into an indestructible, subtle, celestial and clarified Body, which brings forth manifold fruit with great virtues and powers.

For this reason, the Regeneration is nothing else than:

• A removal of the Corruption and an attainment of the Indestructibility.
• A destruction of Death and a restoration of Life.
• A stripping away of the Elemental and a clothing with the Celestial powers.
• Finally, an Outbreathing of the High, and an Awakening of the good, gentle Being. Indeed, a mortification and abrogation of the reigning, unfruitful vices, and the restoration of the Life of the suppressed, un-deadly, Celestial power and strength.

The Opened Treasury of Nature

For as before, in the old natural Body, only the Corruption, the death and the impure Body held their reign and power, and suppressed the Soul together with the Spirit, and took their power from them. So, in the newborn and through the power of the clarified Body, the reign is given back and bestowed upon the Soul and the Spirit.

The same two illuminate and ennoble the Body, make it in glory, dignity, power and strength new in such a manner, that henceforth the three rule gloriously together, and demonstrate and manifest their great virtues and powers.

Thus, the Rebirth is a new spiritual and tempered Being: a constant, spiritual, psychic and supercelestial power; an indissoluble and immortal force, which far surpasses the old Being. It is not subject to Nature, but stands opposite and above it, inasmuch as through the Generation a new dominion, and a new, super-potent, eternal life is introduced.

Namely, whereas the Body was previously coarse, gross, turbulent, dark, destructible, weak and impotent, it becomes through the Regeneration equal to the Soul and the Spirit. It becomes equal to them, living, volatile, light, penetrating, pure, subtle and clear, full of force and power, indissoluble, indestructible, potent and effective—capable of bringing the imperfect to perfection and maintaining it thereby.

Therefore, the Regeneration consists in these parts:

First, in the Mortification of the body, when it is gently resolved into the first matter and made equal to it. So that it vegetates, and awakens the life-force lying hidden within it, and produces it to act. To which end also, through the Generation, its Soul and Spirit are taken from it.

Secondly, in the Purification of the body, Soul and of the Spirit. When namely the external, impure, destructible Elements are taken from them, and instead the internal, subtle, pure and indestructible, and Celestial Elements are given to them.

Thirdly, in the Conjunction. When the pure Soul and Spirit are poured back into the pure Body, and thereby made living with it. Then the three are united with one another, clarified, made constant and made equally powerful.

Wherefore Hermes has comprehended the entire Method of the Philosophical Work with the saying: ‘Aufer ei animam, & redde ei Animam’ (‘Take from it the soul, and return the soul to it’); as also with the Solve & Coagula. (a Via-Hyegia note: ‘Aufer ei…’ this phrase is not just a step but the summary of the entire regenerative process described in Grasshoff’s text).

The Cause, however, of the Regeneration is this: that on account of the grievous Fall of Adam, the Earth is cursed, and has subjected the Elemental, Corporeal and lowest part of the World to Corruption. So that neither the Vegetable things nor the Mineral things, nor also the Animal things can regain their first blessed state nor their potent Nature without Regeneration; much less achieve their former Perfection.

And because the Philosophic Regeneration is nothing else than a Purification and separation of the Good and the Evil. And also, because the Soul is the highest, wherein life is, then the Spirit, then the Body—which is dead compared to the other two. So must first the Soul as well as the Spirit and Body be separated from their corruptible nature. So that subsequently these three, in the Philosophic Work, become as it were a Soul or a Quintessence.

For if one gives to the regenerated Soul—understand, however, that the corpus has a symbolic connection with the same Soul, otherwise ex quolibet quidlibet—a corpus, whatever one wishes, then the Body must conform to the Soul, and not the Soul to the Body.

The Cause is this: in the Soul is the life, much more in the regenerated an everlasting Life, whereas the old Body for itself is dead.

Therefore, the Body must conform to the Soul, and also become living. Indeed, it must be guided according to its old nature to the Soul, so that this becomes not a crude Body, as one sees, but the hidden one: which is brought out of the living, and through the Spirit is led into Sublimation. And thus, so to speak, it has become a Corporeal Spirit compared to the common Body.

Thus also, to speak of the Spirit: the regenerated one is no longer a common Spirit, but has become an Animalistic, indissoluble Spirit.

And in sum, the entire Work of the Philosophers is nothing else than to make new Heaven and Earth: to draw the Heaven down, and to hurl the Earth upwards; to raise and place it on high in place of the Heaven. And also to proceed thereafter just as God the Lord acted in the Creation of the World.

For in the Beginning, when God the Lord created Heaven and Earth, everything was only a Watery Mass, which was the first Matter. Wherein Heaven and Earth with their whole host, together with the Earth’s Abyss—enveloped in Darkness, empty, without force and life submerged—were contained. Whence perhaps Democritus was moved to posit his Atoms, as a vaporous Steam, Smoke or resolved Water, as the first principles of things.

Over the Water, as the purest and best part, the Spirit of God—which is an un-consuming Fire and the Life is—hovered and preserved the same.

But the Abyss of the Earth, and the Darkness, as the thick, opaque, dead part, He left alone, only drawing the powers of Light and Life from the depths into the Water. So that thus from the very beginning, through the Spirit of God, a separation occurred in this Solution and Putrefaction.

Therefore, the Spirit of God only took hold of the Water, as the subtlest, most potent and bright part, and impregnated it with His Almighty power, but left the impotent and dead in the Abyss of Darkness lying there.

Because then in this Solution the seed of all creatures’ Being and Life was contained, the Spirit of God brooded over it justly, like a hen her little eggs. With the wings of His Almighty fruitfulness, He covered, warmed, strengthened, and increased it to the augmentation of His perfect Light of Life.

When now through the Spirit of God everything was increased in this Solution and Putrefaction, and was led to its perfect, actual State of Life, thereupon the true, essential Separation followed.

Namely, that God, through the command of His Almighty Word, from this Solution separated off the super-clearest, most subtle, most potent, highly purified, yea, the Egyptian clarity and splendor surpassing Water. And on account of its incomprehensible Splendor and unsearchable Diaphaneity, called it the Light.

Which also may well be called the first Water, which among all creatures possesses the perfect force and operation, indeed is a living source of all Being. By whose effluence and flow everything below is refreshed, sustained and invigorated. Wherefore it is also the Form, Act, and is the principal of the lower Waters. And has, moreover, obtained the first, highest place next to God, through whose influx the Heaven, Stars, Planets, all Elements and inferior Bodies are sustained with their powers and motions.

From this Light other Separations then occurred, one higher than the other, which were ordained by God for the creation of the Angels, of the Souls, and then also for the preservation of the lower world. Which Light is called the coelum Empyreum (Empyrean Heaven) or vivificum (vivifying), as also Mundus superior vel invisibilis (the Upper or Invisible World).

Whereupon without a doubt Plato gazed with his Ideas, because in this Invisible Light the whole visible world is contained. And is also therefrom, as from the highest creature, ruled and preserved according to the Will of God.

After this follows the other Separation, namely the threefold division, or the three kinds of the uppermost, middle and lowermost Water, which signify the Soul, Spirit and Body. All Three like an incomprehensible Mass, contained in the Light but first Water.

For through the speaking of the Word of God, to the Light or first Water its next-related, clearest and subtlest Water always followed in its proper place. Until finally the lowest, heaviest and grossest Water in the lowest region, as the Body, remained. Each of these Waters having come into its own Separation.

The uppermost Water is the indestructible Crystalline Heaven, to be reckoned a Matter against the Light. Wherein as in a wax the Influentiae Lucis immortales & vivifice (Immortal and Vivifying Influences of the Light) ultimately imprint and image themselves, and impress themselves as in a mold.

So that this is a Typus and imprint of the Light or first fiery Water. Wherein the Anima of all creatures, as the second birth of the Light after the Angels, manifests its life and powers. And thus, the manifold impressions of the Souls occur and move within it. So that it may be called the coelum Animarum (Heaven of Souls).

Since this uppermost Water is a Scaturigo (a gushing forth) and living fountain-source of all Souls—which differentiated with their gifts and degrees are sent forth to flow down into the lowest elemental bodies, as a spiritual, living, indestructible Water.

Wherefore the heavens in Hebrew are called Shamayim (שָׁמַיִם), which in mystical interpretation unites Fire (Esh, אֵשׁ) and Water (Mayim, מַיִם).

The middle Water is, through the Separation, apportioned into the visible Heavens: as into the Orbs of the Planets, into the Firmament or Primum mobile. From each of which thereafter their Essence—that is, the seven Planets, together with other innumerable Sidereal bodies—were in turn drawn out and repaired, and thereafter again placed therein. Just as some are united and bound with their Orbes and proper Motions.

These Middle Waters or Orbes of the Sidereal bodies are of a middling nature with their stars. They have both the property of the Soul and the Spirit, hidden after the manner of the Spirit.

Therefore, the uppermost and lowermost Waters place themselves as a Mean between God. So that through its mediation the Light and uppermost Water can unite with the lowermost corporeal Water. Since otherwise the Soul without the Spirit could never unite with the Body.

Therefore, the life-making Impressions of the Light and uppermost Water first embed themselves in the middle Waters, which are of a corporeal and spiritual nature. Wherefore a Spiritual Body is conceived, which ultimately infuses its kind and property into the lowermost Water; and appropriates to them a proportionate Body.

For the Spirit is an invisible Water, hidden in the visible. Hidden, just as the Soul is a fiery, incomprehensible Water, contained in the Spirit, as in the invisible Water.

The lowermost Water is corporeal, where it has been divided into the four Elements, and again each into its Vegetable things and Animal things.

The Fire is, compared to the Light, only a Water. And the pure Earth was also found in the Solution, and was a Water—but it is a coagulated Water. Therefore, it was shining, diaphanous and luminous, undefiled. Yea, before the Fall of Adam, powerful and full of force, Life and Soul. And still contained after the division a Corporeal, pure, potent Water. Yet now outwardly it is nothing else than to be regarded as a Coagulated, impure, dark Water.

For after the Fall, the lowermost Waters—in which the uppermost immortal powers had placed themselves and were, as it were, captured and imprisoned therein—became subject to the curse and Corruption, and fell properly to Death.

He who can rightly separate, divide the Immortal from the Mortal and Destructible, and knows how to bring the Indestructible back into its old state and condition, he follows God in the Creation of the World, and has understood.

From this, three kinds of Form and Matter are found: three kinds of active and passive; three kinds of Soul, Spirit and Bodies; also, three kinds of Means of the uppermost, middle and lowermost; and consequently, three kinds of Separations and Influences.

Item, that such a Purification must occur through the Separation and removal of the impure from the pure. When namely the superfluous Matter and Forms, and the impure Elements are separated and removed from the inner Essence.

Item, because the manner of the Solution was such, that only the Light was thus sought. But the dark Abyss—that is, the Damned Earth—was left behind. And the Living alone with its Spiritualities was to be purified with Water.

Item, that the very uppermost and purest, without the middle ones, cannot unite with the very lowermost and impure.

Item, because the best and greatest part of the Waters is Spirituality. It has ascended over itself and hovers on high. That therefore our Artificial Waters must be volatile and made spiritual. Which can easily happen, because God the Lord presented the compass and first Matter of the World in the Water, and thereon first took all pure creatures, according to their order.

For initially there was no impurity in the creatures, because they were all very good. Being in themselves lovely, clear, subtle, pure, full of force, life, virtue and fruitfulness. All of which had, and still have, an affinity and a flow and outflow with one another. And therefore could easily be transmuted into one another.

The aforementioned mass of creatures is called Water, and is in essence only of the form of Water. For which reason all corpora mixta (mixed bodies) can be dissolved—which have been altered by the adventitious, foreign elements—and be unified and brought back into their first state. For without Water nothing can be purified and come into its first perfect Being.

But just as everything is composed of such Waters, so must one likewise in our Work understand the true Water, and know how to use it. According to the Rules and order which the Philosopher must follow in his Philosophical Work, he ought to make every Body into its proper Solution and first Matter. That is, reduce it to its Water from which it originated and came.

This Water, however, must not be the common, Elemental or corporeal Water. But the middle, indissoluble, incorruptible one must be taken. Which the Spirit rules, which has a community in Essence, Life and powers with the upper and lower parts. That is, which carries within itself the Will and testament of the Light and uppermost Water, as from the lowermost Elemental Water, the nature and property. Like a faithful mediator and umpire, impartial and inclined to all. And can also conform itself to them according to each one’s nature, and can assume their perfect Essence.

Secondly, just as this Microcosmic Solution stood for a time, and the hovering Spirit of God brooded over it—so that one could separate from the other. So also must the Philosophic Solution be set into putrefaction. And be ruled and corrupted by its true and moist Spirit. So that the Body, through its Spirit hovering in and above it, is mortified. And thus Body, Soul and Spirit may rightly separate, and divide from one another.

Thirdly, just as after the seasoning of the Watery Mass, the Lord undertook the Separation, and divided it into 4 parts: as into the Light, first, middle and lowermost Water.

Wherein the upper and lower world, as contained and founded in four principal parts. From which everything that lives springs forth as from a fountain-source.

So must the Philosopher also divide his entire Work into four parts: as the main pillars of his artificial building. Namely into the Light, uppermost, middle, and lowermost Water. And separate these from one another.

The Light is the Form of the living Being and vital growth. And the burning flame of the Soul, or the supercelestial, incomprehensible Fire.

The uppermost Water, however, is the Materia or the Ethereal Body of the Soul: its seat and dwelling, or the insensible Aether. Through whose prior conjunction and influx a luminous, clear, crystalline, supercelestial Essence—that is, Soul—becomes.

The middle Water is a Form compared to the lowermost, a Materia to be reckoned compared to the uppermost. Which is the Spirit, which is the Body of the Soul.

But the vital growth, Form and Being of the lowermost Corporal Water—through which its dross must be forced out, purified and rendered subtle—subtle made. For the Spirit is a living Water, and the true Water of Life is.

Wherein the uppermost places itself with its crystalline Water. Through which the resultant Body—that is, the lowermost Water—is illuminated and clarified. And its previously suppressed, as it were deadened Life is now first properly awakened. And crowned and clarified with full power and glory.

The lowermost Water is the Body and the true Matter. Into which all uppermost powers pour themselves according to given measure. Therefore, it is a Centre, upon which the Form has its eye and desires it. And wherein the invisible effluxes of all the upper Waters, as in a Sea, pour themselves. Wherein they are also made constant and remain.

But because the lowermost Elemental Waters, on account of the committed Adamic Sin, had to leave their first state. And fell from purity into the greatest impurity. So thereby all inferior mixed bodies with their Souls and Spirits are covered over. And even to their innermost being have been stained with the curse of impurity.

Now, if these three parts—the Soul, the Spirit and the Body—are to be freed again from impurity and come to their first pure and potent state. Then they must be mortified, and divided from one another. That is, separated, and purified from their impure putrefaction. Thereafter each one again individually brought to rights. Then united with one another. And made equal to their first State—yea, more glorious than it was before. Which is called, according to the Saintly Moses, to build and preserve Paradise.

Such a Body then brings forth many hundredfold, yea, thousandfold fruits. For it is heavenly, volatile and full of souls. And is nothing else than an Extract from the powers of the Light, and all its subordinate Waters. Yea, a Being full of overflowing powers. It is a heavenly Body, which begets innumerable, higher, glorious children. Remains ready and pregnant. And is inclined to give birth in an instant.

For it has received the uppermost and lowermost Seed without measure and limit to multiply. Therefore, it is now inclined to give and not to take. And has become a thing of Heaven and Earth in itself.

In this manner then the Philosophers’ Stone is an unum apaxeon (one principle) and summary comprehension of all that is in Heaven and Earth.

He is a Diameter which does not separate Heaven and Earth. But is a perfect Compendium of the world, and an unfathomable Body. Around which the uppermost and lowermost Lives have poured themselves through their Canals and Influences. A regenerated Microcosm, and the Middle-Centre—which is placed between the uppermost and the lowermost. And has drawn into itself the traffic of both, as the true Philosophic Magnet-Stone. And has taken unto itself the Perfection of their Essences, in order to illuminate and clarify the other Bodies with it.

Finally, it is the Bond of the marital duty: of the Celestial Husband with the Earthly Wife. Which are bound together with such an inseparable love and endowed with innumerable fruitfulness.

(A Via-Hygeia note: The text shifts between masculine ‘He’ and neuter ‘it’ pronouns for the Philosophers’ Stone. ‘He’ personifies the Stone as an active, ruling, and generative entity—the perfected ‘Son’ of the Work. ‘It’ refers to the Stone in its substantive function as the conjunctive medium or bond (Band) between cosmic opposites. This reflects the alchemical doctrine of the Stone’s dual nature as both the agent and the substance of transformation.” This grammatical subtlety perfectly encapsulates the Stone’s role as the mediator—both the bridge and the act of bridging).

A M E N

SOLI DEO GLORIA

(To God Alone Be The Glory)

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Original German

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A Little Alchemical Musing

Upon the Regenerated Stone

(To God Alone Be the Glory)

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Coming soon

A Little Johan Grasshoff Sampler Part 2:

A Selection from ‘Der Grosser und Kleiner Bauer‘:

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