How did the angels enter God’s Kingdom, and what is their relationship to God?
In God were found possibilities for infinite forms of life, for God bore all creation within Himself.
By the Thought and from His own flaming Being, He formed and created thousands upon thousands of glorious, graceful figures—spiritual beings—the Angels.
And He endowed them with wisdom, with love and with power; and He gave them all abodes in His vast realm.
Then God became the Father.
When God and His twelve Helpers emerged from the Light they were two within themselves, for they bore within their nature all that is male and all that is female.
But the beings whom God created from His own Self were made to be one within themselves, to be man and woman, destined to fulfill and complement each other in wisdom and in love, destined to be eternally separate—to be two—and yet be as one.
To these children of His own, God gave His deep, his infinite love, for they were of Him, with Him and in Him. And He was truly in them all.
And they led a life in splendor and joy in God's Kingdom.
And to them, God gave the potential and the will to study and to learn. And His Helpers instructed them in the laws and the secrets of the Light; showed them how by the Thought and from the Light they could form and create.
But the Helpers of God had not the ability to solve the secret of life, which He alone knew—He who was, and is, Master of the Thought and of Life.
From Question 2
While God's first children were only in His Thought, as yet uncreated, He considered all that might affect them. He knew that, sooner or later, they must of necessity be confronted with Darkness in order to learn to bring their thoughts under the absolute control of their wills, so that each, of their own free will, could restrain or halt the selfish desires of their thoughts.
The wish to multiply arose not in God until after His emergence. Thus, in contrast to the twelve Helpers, God’s children existed not in His Thought until His appearance as a personal Being. They had not consciously participated in the struggle out of Darkness and consequently could have no knowledge of its power. And were God not at some point to confront them directly with Darkness, they could never become contributing, only receiving beings and would forever be as dependent, protected children rather than personalities of independent thought and action—and the gulf between them and God would have become immeasurable.
In His omniscience, God saw that there were several possibilities from which His yet uncreated children could choose. All might overcome Darkness and thereby rise infinitely high; all might meet with downfall and thereby create for themselves a temporary existence in sin and in suffering; or many or perhaps only a few might hold steady—or fall.
When He had so considered, God knew also that from the moment of the creation of His children, He, in His omniscience, would know beforehand every course of action that each might choose to take.
And so, to be equally just to all of His children, God chose to limit His omniscience before He created them, that they could remain free and independent in all circumstances, influenced not in the least by His prescience.
Had God not limited His knowledge, those of His children who might later succumb to Darkness could rightfully have reproached Him, that, possessing full knowledge of their choice, He had created some to be defeated and others to be victorious. God would not then be what He is, a just and loving Father.
In order to give to each one a sovereign free will, God therefore, by power of His Will, limited His omniscience so that He would have no knowledge of the future choices3 His children would make.
Hence: in complete justice, God created His many children, gave to them all an equal inner nature, an equal intelligence, an equal capacity for spiritual growth, and equal power to act of their own accord.
God created them two and two, a male being and a female being, destined forever to complete and complement one another.
As a result of the harmonizing union of divine Thought and divine Will that culminated in the emergence of God and His twelve Helpers, both He and His Helpers embody a male as well as a female principle within their nature. But God created His children as man and as woman so as to maintain eternally the dualistic attraction. Each individually embodies both Thought and Will. However, Will predominates in the male being, and Thought predominates in the female.
In thought and emotion the life of the female being, compared with that of the male, is richer, more intensive and more intuitive; but in the structure of her thought her reasoning is less stringent than his, since she possesses to only a small extent the capacity of the male power of will to draw forth, retain, and fructify the ever-changing images of thought. (This holds true also for the spiritual individuality of mankind,)
The Thought and the Will of God and of each of His Helpers, are balanced—they are of equal strength. But God’s Thought and Will are, of course, infinitely greater than those of His Helpers.
The emotional lives of the dual personalities resemble one another, their thought and their will supplement each the other.
Life partnership in the earthly sense does not exist for these male and female beings, though through thought and will they may be united from time to time in a higher sense.
Under the tutelage of God’s Helpers they all advanced far in the development of thought and will, in their knowledge of the creative power of thought and will. But they attained not to an understanding of the everlasting energy of the life-principle. For this reason they were able only to create, or rather to fashion, lifeless objects by the power of thought and will and from the radiations of the Light (for example, constructing their dwellings and fashioning objects, artistic ornamentation, and the like. Similarly, they could create mental images in the likeness of living beings, but such phantoms were only of an ephemeral nature).
The fact that God’s children developed in different ways, though all created with equal potential, is due to the distinctive, individual and enigmatic (the hidden) nature of the free will.
The free will, a gift from God to each of His children, is a reflection of His own Will—an abstraction whose innermost and essential nature is known but to God.
Endowed with this free will, some of God’s children pursued a more intellectual development of thought, tried to investigate the cosmic laws and to perfect their knowledge of the endless abstractions of thought, whilst others devoted themselves more to the world of beauty and emotion—to the arts of color, form, of music and poetry and so on.
Thus: although equally endowed from the beginning, God’s children have through the exercise of the free will become essentially different, they have become individualities.
FOOTNOTES FOR COMMENTARY
3) Commentary, pages 171-72.