Question: How and from where did the Torah appear?
Answer: Thousands of years ago, a human being began to contemplate the purpose of his existence for the first time, not just his perishable body and how to feed it and organize the world around him.
A desire was awakened in humans to reach their roots and discover what shapes, sculpts, creates, and organizes them biologically.
The understanding of the biological nature of humans is not the problem. The problem is to understand according to what laws and with what intention the forces that created them operate.
People have still been asking these questions from generation to generation. From the basic question about the meaning of life, they have penetrated more and more deeply into nature, and nature helped them to do this.
Their intention was simple; they wanted to reach the origin of life. They sought to understand why we exist in this world and in what manner it is possible to observe our future state. Are we moving toward it in a desirable way or is there another direction? Could it be that everything that we do is automatic?
Doubts appeared in people regarding different ways of life, whether it is preferable to advance within the framework of a personal, limited life or to advance together with all of humanity. It isn’t important that this progress consisted of the invention of clubs, clay pots, or huts. The most important thing is where we are moving internally. How can we create our future destiny and do we have freedom of choice?
These questions led humanity to begin to discover the forces of evolution which they called the “hidden power” or “the angel Raziel.”
Humans began to gradually investigate why abilities and knowledge appeared in them, why today is different compared to yesterday, and what is happening in nature that compels them to change.
The evolutionary process is indeed also typical of apes, but people contemplate this and apes don’t. Apes don’t change themselves and the world around them, but people have a need to do this. In other words, from the start there is knowledge that is inherent in humans that leads them forward.
Questions are stimulated by this, like: “If there is an upper force that always awakens new thoughts and actions in me, can I decide where to direct my thoughts and determine my actions this way?
Can I achieve a final result that was not completely expected by the force that manages me? If that result is unexpected, does that mean that on the basis of my personal conclusions I myself am the manager?” People must know whether they are moving forward and that they are doing so correctly.
The question of freedom of choice appears in people from an understanding that people are completely locked within a deterministic nature that manages their thoughts and emotions.
People have nothing of their own, rather everything that exists in the intellect and emotions comes to them from an unclear source, and they cannot do anything about it. People are part of a “device,” which sends signals to them, and they put them into action. This is even though a person doesn’t sense this device and doesn’t think that he is a part of it.
If we accept the assumption that everything works like this, everything becomes simpler. Act according to your instincts and desires, create industrial, economic, and political systems; do anything that comes to mind.
Don’t consider the question of where your thoughts and desires come from and for what purpose they were given, because you are the mechanism of their implementation. We don’t feel that we are implementing an “alien” program because we feel that it is ours, it lives within us, and that is how humanity exists.
Although there is no freedom of choice, the meta-programming gives people the illusion of freedom of choice. Nonetheless, some people began to wonder, “From where am I receiving these signals? Do they appear in me spontaneously or do they come from a program of a higher power?”
The religious view states that if people were created by the program of nature, they can rely upon the program operating for their benefit. Since the higher nature is one step above humans, it is good, reasonable, and compassionate, meaning that everything is derived from divine grace and what will be, will be.
There exists a further point of view that says that if we are managed by nature, we have the possibility of investigating this system of our management, connecting with it, and understanding to what extent and how we can cooperate with it reciprocally since nature has created within us the prerequisites for us to understand it.
This is the point of view that was formulated in the Torah that Moses wrote, but even before its creation, there were identical writings by other Kabbalists. From Adam”on, all of those who attained the spiritual world described the higher power of management, the mechanism that activates all of creation.
Moses wrote the most comprehensive book, from A to Z, from “Bereshit” (“in the beginning,” the first word of the Torah) to “Israel” (the last word in the Torah). Everything that happens in the creature from its first foundations until it is materialized in our world, as well as its ultimate future state is expressed in the Torah.
The Torah is considered to be fundamental. Although it is written in a unique language, there is nothing in it that is of literary significance. The Torah doesn’t talk about people working in the world, but only about the forces that manage creation, the forces that manage the enormous system that is beyond our attainment and in which we, and even our world, are included as a small part of.
The Torah is the general management system of creation that includes within it the still, vegetative, animate, and speaking levels of nature beginning from its spiritual creation through its materialistic formation to the successful conclusion of its future development called the completion of correction.
From the Kabbalah Lesson in Russian 9/4/16
The Torah Is A Guidebook For Love
What Came First, The Torah Or The Wisdom Of Kabbalah?
Writing A Book Of Torah