esotericism in early pennsylvania-libre

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Esotericism in Early Pennsylvania A Compa rati ve Study of Ros icruc ian Tendenc ies wi th in Johannes Ke lpius’ Woman in the

Wilderness Community and Johann Conrad Beissel’s Ephrata Cloister

Gregory Kaminsky

HUMA E-100 Final Paper

12/15/10



Esotericism in Early Pennsylvania by Gregory Kaminsky

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Rosicrucian characteristic. Among the six agreements the brothers made in the Fama were two that could be

deemed attributes of the tradition: to profess only to heal the sick (for free) and to follow the customs and dress

in the manner of the country in which they lived (i.e. not be conspicuously different or exclusive and relating to a

disdain for sectarianism). As Frances Yates wrote in The Rosi ru ia E lighte e t, … o e of the ost

i porta t aspe ts of the Rosi ru ia o e e t, is that it ould i lude differe t religious de o i atio s. 10

The Fama and Confessio also have distinct inner meanings encoded with gematria, a Cabalistic system of

determining relations between Hebrew (or Greek) words and phrases based on the numeric values assigned to

the letters, so the tradition of Cabala is a key attribute of Rosicrucianism. The seal, mark, and character of the

frater it , R.C., a e interpreted as the Hebrew word referring to tenderness or compassion11

and Rose

Cross a e i terpreted as Chur h of the G osis usi g Greek ge atria. 12 In addition, despite the exoteric

profession of Protestantism in the manifestoes, the encoded inner meanings also point to an appreciation of a

universal gnosis or state of enlightenment, beyond religion, indicating that Rosicrucianism is akin to gnostic

theosophy. Theosophy is also linked with German mystic Jacob Böhme who published his first book entitled

Aurora in 1612, shortly before the Rosicrucian furor began. In Wisdo ’s Childre : A Christian Esoteric Tradition ,

Arthur Versluis rites that, … Böhmean theosophy was closely allied to Rosicrucianism in Germany during the

seventeenth and eighteenth centuries, and that it is often difficult or even impossible to separate them.

Essentially, both movements have as their basis a very similar Hermetic science, and indeed, share so much

s olis a d ter i olog as to e at ti es ide ti al. 13 In addition to these attributes, Christian theosophy,

Gnosticism, and Hermeticism have a number of further intersection points with Rosicrucianism: (1) the concepts

of the fall of man and a return to paradise 14 , and eschatology, 15 (2) the use of astrology and astrological

10 Yates, Rosicrucian Enlightenment , 134.11 Case, True and Invisible Rosicrucian Order , 41.12 Case, True and Invisible Rosicrucian Order , 60.13 Versluis, Wisdo ’s Childre , 100.14 Edighoffer, Her eti is i Earl Rosi ru ia is , -198.15 Yates, Rosicrucian Enlightenment , 46.




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correspondences, 16 (3) the use of symbolic language 17 and imagery, 18 (4) the practice of meditation towards the

goal of sublimation, 19 and (5) sacred music 20 (i.e. Mi hael Maier’s Atalanta Fugiens ). These combined elements

form some of the trademark attributes of the Rosicrucian movement(s) and the basis for comparison with the

esoteric currents in early Pennsylvania.

III. Background on Rosicrucianism in Early Pennsylvania

The historical analysis currently available regarding Kelpius’ Woman in the Wilderness community

(1694-1708) and Ephrata Cloister (1735-1812) provides sufficient information about their beliefs and practices to

conduct a comparative analysis. Most research on this subject considers possible connections with

Rosicrucianism because of the work of Dr. Julius Friedrich Sachse (1842-1919) in promoting a connection

between the Rosicrucian movement and these communities of German settlers. As a historian of the German

communities in Pennsylvania and president of the Pennsylvania German society, Dr. Sachse acquired historical

facts, primary source documents, and actual relics from these communities. 21 One of these relics was known as

the D.O.M.A. (abbreviation of Deo Optimo Maximo Altissimo 22) manuscript, a theosophical text attributed to

the Rosicrucian movement. 23 A other as Joha es Kelpius’ diar . Because of the evidence he possessed, the

authorit ith hi h he e pressed hi self, a d the dearth of other s holarl a al sis at the ti e, “a hse’s

legacy is significant. The scholarly debate on this subject partially stems from his historical analysis and writings.

In The German Pietists of Provincial Pennsylvania: 1694-1708 , Sachse writes that Kelpius and his follo ers …

came to the western world to put into execution the long-cherished plan of founding a true Theosophical

16 Yates, Rosicrucian Enlightenment , 104.17 Edighoffer, Her eti is i Earl Rosi ru ia is , -207.18 Alexander Roob, The Hermetic Museum: Alchemy and Mysticism (Los Angeles: Taschen, 2006), 8-17.19 Case, True and Invisible Rosicrucian Order , 81.20 Jos el God i , Musi a d the Her eti Traditio i Gnosis and Hermeticism: From Antiquity to Modern Times , ed.Roelof van den Broek and Wouter J. Hanegraaff (Albany: State University of New York Press, 1998),183.21 Manly P. Hall, Codex Rosae Crucis, D.O.M.A., A Rare & Curious Manuscript of Rosicrucian Interest , (Los Angeles:Philosophical Research Society, Inc., 1971), 33.22 Julius F. Sachse, The German Pietists of Provincial Pennsylvania: 1694-1708 , (Philadelphia: printed for the author, 1895),1, <http://books.google.com/books?id=8SQMAAAAYAAJ&pg=PP1#v=onepage&q&f=false >, accessed December 15,2010. 23 Hall, Codex Rosae Crucis, D.O.M.A. , 33.

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The scholarly debate on this question also serves as a reminder that to label an individual or group as

Rosicrucian is never a simple thing because of the inevitable interpretational conflicts which arise due to the

mythology of Rosicrucian fraternity which eventually manifested in the real world. In addition, there is also the

underlying etymological issue with the term itself. Scholars may refer to someone as Rosicrucian, or part of the

Rosicrucian movement, but before the nineteenth century very few individuals referred to themselves that way.

Ultimately, “a hse’s work, as well as all the research by other scholars along similar lines, provides crucial

information about the beliefs and practices of these communities.

IV. Analysis of Historical Research on Johannes Kelpius and the Woman in the Wilderness

The comparison with Rosicrucian attributes begins with an examination of the background, beliefs, and

practices of Johannes Kelpius and the Woman in the Wilderness community. Kelpius was born in 1670 in

Denndorf, Germany, graduated university at age 16 , as possessed of a profou d religious ge nius, and was

well-versed in theology, theosophy, and esoteric disciplines. 28 As an educated philosopher and Lutheran

theologian in seventeenth century Germany, his background was very similar to the suspected authors of the

Rosicrucian manifestoes. Eviden e also sho s that o e Christopher Friedri h “ hlegel, o e of Kelpius’ follo ers,

was also the sixth generation of a family which was on the periphery of the Rosicrucian furor in Germany. 29

Secondly, Fisher’s resear h i di ates that Kelpius was active in Böhmean theosophical, Pietist,

Philadelphian, and Cabalistic circles while living in Germany. In Prophe ies a d Re elatio s: Ger a Ca alists

i Earl Pe s l a ia, She states that Kelpius’ … later riti gs i di ate that the de isi e i flue e o hi as

mystical theosophy and that he was well acquainted with the Rosicrucian Confessio . [Christian] Knorr von

Rosenroth [author of the acclaimed Kabbalah Denudata ] probably introduced Kelpius to these studies through

28 Versluis, Wisdo ’s Childre , 90.29 A. Russell “lagle, The “ hlegel Fa il a d the Rosi ru ia Mo e e t, i The Rosicrucians and Magister ChristophSchlegel: Hermetic Roots of America , by Manly P. Hall (Los Angeles: The Philosophical Research Society, Inc., 1986), 213-231.




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the cabbalistic circle in Sulzbach. 30 Kelpius ’ community possessed a copy of the D.O.M.A. manuscript 31 (single

image on p.15). In addition, Sachse describes an equal-armed cross within a circle, known by contemporary

Rosicrucian groups as a rose cross symbol, which was erected atop the communit ’s rude o ser ator . 32 As

stated previously, Cabala and eschatological gnostic theosophy are hallmarks of the Rosicrucian movement,

often associated with mystical symbolic artwork or diagrams designed for contemplation.

With regard to the multiple esoteric and secret groups with which he associated, Kelpius regarded the

differe t stra ds ithi this e of refor ers as a a ifestatio s of the sa e o e e t. 33 In a letter he

rote i , Kelpius des ri es this o e e t as o s ie tious o je tors to the corruptions existing in

orga ized theologies.34

This desire for reformation combined with utopian ideas, led Kelpius and others to form

a Chapter of Perfe tio to tra el to the Ne World, a alogous to the Rosi ru ia traits of secret organizations

an d the pro li it for tra eli g to foreig la ds. “a hse rites that, The e ho o posed this Chapter of

Mystics were not only Pietists in the accepted sense of the word, but they were also a true Theosophical

(Rosicrucian) Community, a branch of that ancient and mystical brotherhood who studied and practiced the

Ka alah … 35 In addition to Cabala and gnostic theosophy, astrology also played an important role for Kelpius

and his followers, not only in the manner typical for theosophists, but also as a method to track spiritual cycles

and determine the time of the apocalypse. 36 This proclivity for the apocalypse of the Book of Revelation in their

sermons, and because they chose no name for their own group, caused other settlers to eventually name the

comm u it the o a i the ilder ess. 37 The ilder ess as for Kelpius a s ol that k it together

30 Fisher, Ger a Ca alists, 320.31 Hall, Codex Rosae Crucis, D.O.M.A. , 33-38.32 Sachse, German Pietists , 72.33 Fisher, Ger a Ca alists, . 34 Hall, Codex Rosae Crucis, D.O.M.A. , 34.35 Sachse, German Pietists , 62.36 Versluis, Wisdo ’s Childre , 93.37 Versluis, Wisdo ’s Childre , 93-94.




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V. Analysis of Historical Research on Johann Conrad Beissel and Ephrata Cloister

The analysis of the background, beliefs, practices, and actions of Johann Conrad Beissel and Ephrata

Cloister yields comparable results with those of Kelpius and his community. In fact, it is useful to view Ephrata as

a continuation of the community begun in 1694. One reason is that Beissel intended to join Kelpius ’ community

when he left Germany in 1720, not knowing that Kelpius had already passed. Another reason is that some of the

e ho ere Kelpius’ follo ers joi ed the o asti group at Ephrata. Ther efore, we find evidence of the same

background and set of philosophies and practices carried forward to Ephrata as those of the Kelpius community

heretofore itemized.

Born in Baden, Germany in 1690, Beissel’s contacts with Lutheran Pietist, Böhmean theosophical,

Philadelphian, and Cabalistic groups in Heidelberg are well documented. Beissel’s A Dissertatio o Ma ’s Fall

(1765), published shortly before his death, documented his mystical and gnostic theosophy. 41 His writing also

conveyed a … distaste for steeple house Christia it … a d [he] despised the subsidized churches of his native

la d. 42 Beissel traveled to the New World and eventually became the leader of a new settlement named

Ephrata in 1735. Meditation practice, monasticism (both male and female), and prayer were hallmarks of daily

life at Ephrata. The music of the Ephrata choir has been described as sa red a d al he i al. 43 In 1738, the

monastic men of Ephrata built a temple and formed an initiatory fraternity named the Zionitic Brotherhood.

They engaged in meditation, prayer, alchemy, esoteric Freemasonry, Cabala, theurgy (angelic magic), and

astrology. 44 The women of the cloister formed The Spiritual Order of the Roses of Sharon. 45 Finally, Ephrata

served as a hospital after the Battle of Brandywine during the Revolutionary War. Even though they were

41 Jan Stryz, Al he of the Voi e at Ephrata Cloister, Esoterica 1(1999): 133-59.<http://www.esoteric.msu.edu/Alchemy.html >, cited December 15, 2010.42 Walter C. Klein, Johann Conrad Beissel: Mystic and Martinet, 1690-1768 , (Philadelphia: Porcupine Press, Inc., 1972), 14.43 “tr z, Al he of the Voi e, -144.44 Sachse, German Sectarians , 350-363.45 “tr z, Al he of the Voi e, .

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pacifists, the brothers and sisters cared for the American sick and wounded. 46 Their behavior was analogous to

the Rosicrucian agreement which professed only to heal for free and could be construed as support for societal

reformation through the means of the Revolution. Consequently, the beliefs, practices, and actions of Beissel

and his followers at Ephrata bear a remarkable similarity to those accepted as part of the Rosicrucian tradition.

VI. Conclusion

Through a methodical analysis and comparative study of the historical evidence and research sources,

the resemblance between the philosophies and traditions of these German settlers in Pennsylvania and those

defined as belonging to Rosicrucianism is significant. We cannot necessarily know whether these mystics were

directly connected with any Rosicrucian fraternity. But the similarities between their philosophies and traditions

indicate that these communities represent important milestones in the history of esotericism, as well as the

religious history of America. Even though these communities no longer exist, their legacy continues to shine for

modern spiritual seekers through the numerous fraternities, societies, and orders that claim them as

predecessors. 47

46 E. G. Alderfer, The Ephrata Commune: An Early American Counterculture , (Pittsburgh: University of Pittsburgh Press,1995), <http://books.google.com/books?id=NS-48z1JA4UC&lpg=PP1&pg=PP1#v=onepage&q&f=false >, accessed December15, 2010.47 Klein, Mystic and Martinet , 184-185.

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Works Cited

Alderfer, E. G. The Ephrata Commune: An Early American Counterculture . Pittsburgh: University of PittsburghPress, 1995. < http://books.google.com/books?id=NS-48z1JA4UC&lpg=PP1&pg=PP1#v=onepage&q&f=false >.Accessed December 15, 2010.

Bach, Jeffrey. Voices of the Turtledoves: The Mystical Language of Ephrata Cloister . University Park: PennsylvaniaState University Press, 2003.

Case, Paul Foster. The True and Invisible Rosicrucian Order: An Interpretation of the Rosicrucian Allegory and anExplanation of the Ten Rosicrucian Grades . York Beach: Red Wheel/Weiser LLC, 1989.

Churton, Tobias. The I visi le History of the Rosi ru ia s: The World’s Most Mysterious Se ret So iety .Rochester: Inner Traditions, 2009.

Erb, Peter C., ed . Johann Conrad Beissel and the Ephrata Community: Mystical and Historical Texts . Lewiston:

The Edwin Mellen Press, 1985.Faivre, Antoine. Access to Western Esotericism . Albany: State University of New York Press, 1994.

Fisher, Eliza eth W. Prophe ies a d Re elatio s: Ger a Ca alists i Earl Pe s l a ia, The PennsylvaniaMagazine of History and Biography , Vol. 109, No.3 (1985): 299-333.

Hall, Manly P. Codex Rosae Crucis, D.O.M.A.: A Rare and Curious Manuscript of Rosicrucian Interest . Los Angeles:The Philosophical Research Society, Inc., 1971.

Hall, Manly P. The Rosicrucians and Magister Christoph Schlegel: Hermetic Roots of America . Los Angeles: ThePhilosophical Research Society, Inc., 1986.

Klein, Walter C. Johann Conrad Beissel, Mystic and Martinet, 1690-1768 . Philadelphia: Porcupine Press, Inc.,1972.

Roob, Alexander. The Hermetic Museum: Alchemy and Mysticism . Los Angeles: Taschen, 2006.

Sachse, Julius Friedrich. The German Pietists of Provincial Pennsylvania: 1694-1708 . Philadelphia: printed for theauthor, 1895. < http://books.google.com/books?id=8SQMAAAAYAAJ&pg=PP1#v=onepage&q&f=false >. AccessedDecember 15, 2010.

Sachse, Julius Friedrich. The German Sectarians of Pennsylvania: 1708-1742 . Philadelphia: printed for the author,

1899.<http://books.google.com/books?id=GyoUAAAAYAAJ&ots=uRjEswnfbr&dq=german%20sectarians%20of%20pennsylvania&pg=PP1#v=onepage&q&f=false >. Accessed December 15, 2010.

“tr z, Ja . Al he of the Voi e at Ephrata Cloister, Esoterica 1(1999): 133-59.<http://www.esoteric.msu.edu/Alchemy.html >. Accessed December 15, 2010.



http://books.google.com/books?id=GyoUAAAAYAAJ&ots=uRjEswnfbr&dq=german%20sectarians%20of%20pennsylvania&pg=PP1#v=onepage&q&f=false












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Van den Broek, Roelof and Hanegraaf, Wouter J., eds. Gnosis and Hermeticism: From Antiquity to Modern Times .Albany: State University of New York Press, 1998.

Versluis, Arthur. Wisdo ’s Childre : A Christia Esoteri Tr adition . Albany: State University of New York Press,1999.

Waite, Arthur Edward. The Brotherhood of the Rosy Cross . Secaucus: University Books, 1973.

Yates, Frances A. The Rosicrucian Enlightenment . New York: Routledge Classics, 2008.

Acknowledgement

Thanks to my good friend Michael K. Worrell for his consultations, advice, and the generous use of his privatelibrary. His efforts helped make this research project possible.

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