My first reaction when asked to review Angelic Enlightenment was excitement. Enlightenment and angels have always been among my greatest interests. I mean, "Light My Fire" and "Send Me an Angel" are two of my all-time favorite songs! Over the years, I have had very enlightening and pleasurable experiences with fallen angels, who are largely responsible for bringing out the devil in me.
My second reaction, disappointment, came when I learned that the book was not a romance novel, but a serious outline for spiritual growth using a (shudder) Christian format. How could I, a pagan, benefit from a spiritual path designed for Christians, who accept as an article of faith that my beliefs are invalid? I have been extensively schooled in the Christian mythos, however, so I read on past the introduction.
My third reaction came in a flash. As I read about the four archangels in the first section, I remembered that the archangels were the penultimate expression of the four elements. All that is necessary to begin using this spiritual program leading to "angelic" enlightenment in a pagan venue is to substitute the elemental hierarchy for the Christian angelic order. Linda and Peter introduce us to Saint Michael, Saint Raphael, Saint Gabriel and Saint Uriel. I know them as Michael, Raphael, Gabriel, and Uriel after stripping away the Christian honorary embellishment of "saint."
In my approach, I focus on the angelic identities more intensely, seeking to strip away commonality to expose the roots of the elemental characters that I will be inviting to guide and transform me if I take the Miller-Russo path to enlightenment. I observe that all four archangels bear the titular suffix "el." I remember that there are esoteric associations with "el," a sense of which enters words like (el)der, (el)ement, (El)ijah, (el)ixir, (El)ohim and (el)ectric. But this is a commonality, and in seeking essential difference, I strip it away from the archangelic names, leaving Micha, Rapha, Gabri, and Uri before me.
Finally, I recommend getting further in touch with the base or root elemental being by removing the descriptors c(ha) and p(ha) for the free set (fire and air) and the br(i) and (i) of the bound pair (water and earth — or urth). With this final adjustment, the root identity lies exposed and we can commune or pray with Mi, Ra, Ga and Ur or their minions and spirits and proceed, more or less, to profit (prophet) from the path of elemental/angelic enlightenment.
One further key is lacking. Whenever Linda or Peter say "creator," "father," "God" or the like, you must hear "divine" or some other gender-neutral expression. Likewise, monotheistic structures need to be replaced with pantheistic expressions. Sounds like a lot of work, doesn't it? I thought so as well. However, if you have not found a means to enlightenment already, it could be well worth your time to read this book and try the exercises and disciplines that Linda and Peter offer.
In my opinion, the Miller-Russo cosmology is sound, their sight and insight are superior, and their exercises and procedures transcend ideology. Their approach is quintessential Hermeticism. They extrapolate the hermetic axiom "as above, so below" to include the observation "as within, so without" and provide a path that directs you to focus alternatively on aspects of both. If this book can be used as evidence, I must conclude that Linda and Peter have experienced the enlightenment they espouse.
It is easy to see sound spiritual direction in the message of Michael: "Allow the flow of spirit to move through your bodies unimpeded by restrictions arising from the fears within you" (p. 10). In the pagan dialect, this can be translated as "free yourself of inhibition." Ironically, this Christian path-working by Miller-Russo recognizes at least one principal tenant of polytheism, that divinity expresses "in various ways for your experience and pleasure" (p. 11). In addition, Michael exhorts: "The worlds you live in are created for you to live now!" and "Desire is the source of all growth." Or "There are no right or wrong emotions" (pp. 11-12). Do these words resonate with pagan feeling or what? An it harm none, do what thou wilt, an wilt thou, this book wilt harm thee none.
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