Torah (greatness) becomes another story of the relationship between man and G-d, and has become an evolutionary unfolding of that tale in each passing epoch.
First there was the great struggle between the gods, until the supremacy of HaShem became apparent to all the other gods and cosmic forces. Realising and acknowledging His Kingship, they all bow to Him, prostrating themselves before His Glory.
It could be the creation story up till the Flood where the promise was made not to upset or interfere in the natural unfolding of the creation. Until them it was a struggle, as first there was just “sex”, just “playing” with the daughters of man, but as time rolled on, and familiarity increased, so they became more deeply entwined, and began to interfere and meddle in human affairs. This is where the actual conflict occurred. The flood also caused caused a separation to occur in the heavenly forces (not in G-d, who could never be anything but perfect and whole).
You have come here to do something, you have a destiny to fulfil, a goal to achieve. It does not matter how that goal is achieved, it is just important to achieve it.
He gathered all “the angels before Him, and they sang His praises”. The ones that did not or would not gather before Him to sing His praises are called demons, and are necessary to tempt and torture those who are meek of soul. Should we, too, gather around us those who sing our praises, and love us for who we are, keeping our distance and our defences from those who do not believe.
The difference is, that all praises for our Lord are for Him. Whereas any praise you receive can only be in His Name as any deed carried out not in His Name is a perverted deed. In whose name did you perform it, if not in His Name—and any blessing would become a curse in the end. Whereas in the former case, all curses would turn into blessings in the end. Just as Bilaam’s curses turned into blessings.
The struggle we have is that same struggle that goes on somewhere in the spiritual realm, as depicted by most ancient cultures. This fundamental struggle is continuous, and yet essential to the dynamic of creation—and is based on that eternal struggle between light and darkness, good and evil, life and death - without which there is no existence.
The struggle can only end when we acknowledge HaShem as the ultimate Creator of Everything. This is the giant leap of the Torah, this Ultimate Oneness that is beyond all someness.
The Torah thus becomes a guide to acknowledge G-d’s supremacy over everything. “’ראשׁית חכמה יראת ה”, the first and greatest wisdom is the awe and fear of G-d. The cosmic struggle that our forefathers were a part of has become a human, cosmic struggle. Until we bow down and prostrate ourselves before His Majesty, giving ourselves to Him, with all our hearts and all our souls, striving to do His Will, in every action for His delight, every thought and every feeling—this cosmic struggle will continue.
However, to be like that, to be so perfect, would be angelic and we are, after ַall, human, spanning both the upper and lower realms. Thus we are, in essence, portals, gateways to them both. Having given up a part of our souls to enter this journey, we become mere transit points of entryways between the two forms of consciousness that exist in the universe. That part that consciously accept the primacy of G-d, and another that denies His Sovereignty.
The gods of yore—now angels, perhaps—and other cosmic forces are fully embodied in their beings and where they are—just like animals and other cosmic events like stars and water. After all, the sun is just the sun, and the moon, the moon; etc. Whereas we have an existential difference—a flaw one could even call it—hence the idea of the Fall, Original Sin, etc. However, one could think of this flaw as the dynamic that powers the evolution of the “conscious” being. This consciousness being another element, even possibly another “dimension” of being, has now entered the arena.
In other words, what is perceived as a flaw is actually the gateway, the bridge, to another phase of consciousness.
Is this the next phase of our evolution? To acknowledge that we, in fact (energetic) bridges between the “upper” and the “lower” realms, both of which we experience and are conscious of. This distinguishes us from the animal, which does not look at the two as different or separate. My consciousness seems to be caught between the two, and I am the guardian of my portal(s). I can let the lower into my space, and allow it to affect the upper. Or I can receive the blessing of the upper and allow it to affect the lower accordingly. I can raise up the lower, demonic realms by collaborating and feeding them, or I can enlist the aid of the angelic ones. That is the power that has been granted me.
As a gate, I can prevent the upper from entering the lower, and the lower the upper. We emerge from and as a duality, and that is our existential struggle. Everything arises from a mixture of two complimentary, yet opposing, elements—light and dark, constrained or free, expansive or contractive. There are times when it is necessary for the darkness to enter, for: “At first, the Lord made the world purely from Chesed, Mercy, but realised without Din, Judgement, it could not function. So He brought Din and Chesed together, saying to them, you will need to share, and out of that union arose Tiferet, Beauty.”
The only way to discern the truth of an event is through the guidance of the Supreme Being whether Enlil, Buddha or HaShem. For in the eyes of the Supreme Judge, the only choice you have is to be authentic, and remain in spiritual integrity. That one approaches by acknowledging our mistakes, and, if possible, atoning for them.
If you truly believe, with your heart and soul, in His Existence, and talk to Him, in the silence of your being, you will hear His voice. We hide in our קליפה, our shell, protecting, with hard thoughts made of hidden sins and regrets, the soft seed of our being, the one that is filled with love and the desire for connection.
This is the world I have created. It is a world of stern judgement, full of pain and disappointment. But one drop of mercy and kindness will release a thousand shekels (tons) of judgement.