As a Rosicrucian, probably the most striking discovery from my tour at Ephrata was—that the group there was predominantly of a religious orientation toward ‘salvation.’ From this I was led into an intense search for information that would explain the relationship between the religious orientation and the Rosicrucian influence at Ephrata. Sachse’s findings help to explain it. He goes so far as to state that ‘the theosophy of Jacob Boehme, by its transplantation to the Cocalico, lost much of its original depth and meaning.’ Boehme was one of the most prominent Rosicrucian leaders of the past, whose influence was directed through the Lutheran church in Europe.
Beissel, a Separatist, had split from the Lutheran church before coming to the colonies, and took on more of the fundamentalist religious premises. Zimmerman, on the other hand, had also split from the Reformation Lutheran Church, however, he had the benefit of personal study in the higher Rosicrucian training, under some of the most knowledgeable Rosicrucian adepts of the time.
Kelpius came from the same kind of traditional Rosicrucian background. His earlier system of teachings on the Wissahickon had been based upon his own extensive Rosicrucian training, and the Christian mysticism of Boehme.
The D.O.M.A. plates form the core of 17th Century Rosicrucian mysticism. 400 years after their creation, Manly P Hall made them available to the public through the Philosophical Research Society in Codex Rosae Crucis .