Quest for the Soul (2004), The Soul and Its Destiny (2004), Christianity: the One, the Many (2 vols., 2007), and The Sacramental Church (2011).
Journal articles, papers, book reviews, and miscellaneous publications on esoteric and religious topics. Recent refereed articles include:
"Musical Harmony, Mathematics and Esotericism" (with Celeste Jamerson), "God, Humanity, and the Universe," "Esotericism and Mathematics,"
"Opportunities and Challenges of Christian Esotericism," "The Origins and Evolution of the Tarot," "A Study of Gender," and "Adept, Queen,
Mother, Priestess: Mary in the Writings of Geoffrey Hodson."
Short papers include several in the series "Great Esotericists of the Past"; the most recent discuss Theosophist Geoffrey Hodson. The most recent book reviewed was The Book of Hermes by Three Initiates, by Dorje Jinpa.
Book in progress on the essentials of Esoteric Christianity (or Christian Esotericism). Topics include the existence and nature of God; the Trinity; Jesus the Christ; Mary, Sophia, and the Divine Feminine; the Sacraments; and Mysticism.
Handouts of a course on the Kabbalah developed for the School for Esoteric Studies.
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We have grown tired of self-serving materialism and tired of separateness. At every step, the dim memory of a higher reality and our intrinsic oneness
gnawed at us—and to a great extent still does—urging us to take the next step forward in the evolution of human consciousness. Yes, we are unique, and we
can stand on our own feet. But we also want to connect: to be loved and to love. We sense the possibility and the need for a better world in which people
live together in a spirit of caring and sharing. What we are only now discovering is that the inner stirring is the response to the call of the angelic
presence within us. The solar angel has been waiting patiently, from lifetime to lifetime, for us to wake up to its existence. As we acknowledge the angel’s
presence and enter into dialog with it, our human soul awakens too. With this awakening we are urged forward on the path of aspiration and then onto the path
of discipleship. Our destiny is to serve. [The Soul and Its Destiny, 2004.]
Anglo-Catholicism emphasizes God’s transcendence and the profound mystery of Christ’s birth, transfiguration, death, and resurrection. The resurrection, in the words of Richard Benson, was “the beginning of a new Creation, the exaltation of man’s nature to a region of spiritual power that is altogether new . . . The whole human being of our Lord Jesus was glorified by the Resurrection.” However, Anglo-Catholicism affirms that the gulf between us and the transcendent God is bridged by the incarnation, by Mary Theotokos, by the angelic hosts, by the visible church, and by the sacraments. As Bishop Grafton declared: “[The Church] had Christ for its Founder, the Apostles for its authorized Ministers, the Sacraments for its means of grace . . . It was a spiritual living Organism, through which Christ, ever present in it, acted. An Organism in which the Holy Ghost dwelt. An Organism by whose Ministry and Sacraments the life and light of Christ was conveyed to individuals. An Organism which was to be eternal and was to be the Bride of Christ.” [The Sacramental Church, (2011).]
Sacramental ritual expresses spirituality through symbolism, beauty and drama, all of which influence the human psyche on multiple levels. Attempts to explain the mechanisms underlying sacramental efficacy confront the basic fact that the sacraments are mysteries that transcend human understanding. Nevertheless, valuable insights are provided by theories that involve the etheric subplanes and the role of devic entities. The etheric subplanes—which deserve more detailed study by esotericists and particularly by religious philosophers—provide a clearinghouse for energy flowing to and from the physical plane. One source of beneficial energy, or possibly its destination, is the buddhic plane, which we recall is the fourth cosmic ether. ["The Christian Sacraments: Significance, Relevance and Power," The Esoteric Quarterly, Summer 2012.]
French nobleman Saint-Martin (1743–1803) was an initiate in the Elect Cohens. During magical rituals he sensed the presence of various entities and received communications from them: “[C]ommunications of all kinds were numerous and frequent, in which I had my share,” and there was every indication that Christ was present. Yet Saint-Martin was suspicious of “the forms which showed themselves to me.” “[U]nless things come from the Center itself,” he continued, “I do not give them my confidence.” Eventually, he distanced himself from the Elect Cohens and from magical rituals to promote a strictly mystical form of Martinism. In place of Pasqually’s “Divine Regenerator,” Saint-Martin spoke of the “Repairer of humanity.” ["Occult Orders in Western Esotericism," The Esoteric Quarterly, Spring 2014.]
Sophia was almost entirely an archetypal figure; no suggestion has been made that she ever took physical incarnation. Yet writers from Theophilus of Antioch to [Sergei] Bulgakov had no doubts that she was female. Sophia was rarely described as a virgin; but neither was any reproductive role projected onto her. Modern feminist theologians have seen Sophia as the closest approximation to a Christian goddess, and a substantial literature has emerged in her support. Official reinstatement into the Trinity seems unlikely, though some mainstream Christian authorities now refer to the Holy Spirit as “she.” ["A Study of Gender, Part 1: Gender at the Human and Higher Levels," The Esoteric Quarterly, Fall 2017.]
Geoffrey Hodson recorded one of the most profound statements about the Lady Mary in 1978. The Master Polidorus urged him: “Consider the three Offices—Queen, Priestess, and Mother of aspiring souls—the World Mother. Meditate upon the mystery of the deific Feminine Principle.” That statement forms the basis of our story and the basis of Geoffrey Hodson’s relationship with the one to whom it refers. ["Adept, Queen, Mother, Priestess: Mary in the Writings of Geoffrey Hodson," [The Esoteric Quarterly, Winter 2019.]
When this website was created in 1997 the objective was to have a short URL address that people could easily memorize and key in. A seach of avaiable addresses
turned up uriel.com as a suitable choice. Uriel is one of the four archangels mentioned in Christian, Hebrew, Kabbalistic and Islamic traditions. The word Uriel literally
means "Fire of God," "Light of God," or "Sun of God." Unexpedtedly, I soon found myself at the center of a Uriel cult; people started sending me images, poems, prayers,
and stories about Uriel and asking me to post them on the site. Perhaps I shall change the name one day. For the moment, so many people know my website by this name that
it seems appropriate to continue using uriel.com.