The Maharal's most foundational claim is that Torah is the ordering principle of all reality: Netivot Olam, Netiv Hatorah 1-10 states explicitly that just as Torah is the ordering structure (סדר) of the human being's conduct, so too is it the ordering structure of the entire world — and the Midrash's teaching that God "looked into the Torah and created the world" means precisely that Torah is the pattern underlying all existence.
Torah is likewise the perfection and completion of the human intellect as a whole: Tiferet Yisrael 16 teaches that when God gave the Torah to the world this constituted the complete perfection of the intellect, since the Torah contains everything ("הפוך בה דכולה בה"), and this gift to the collective of Israel represents the perfection of the whole.
The mitzvot of Torah are uniquely suited to the human being precisely because of his divine soul: Tiferet Yisrael 1:1-5:1 reasons that the actions befitting the level of the human being's divine soul are the divine actions — namely the commandments of the Torah — and these are distinctively his and appropriate to him.
Far from being limited to their visible, physical dimension, the commandments carry an inner secret that, as Tiferet Yisrael 13 puts it, "stands at the heights of the world" and reaches all the way to the World to Come — meaning the Torah is total in its scope, encompassing every level of reality.
Whoever engages in Torah thereby sustains the world, since Torah, the human being, and the cosmos share one structural form — a body composed of limbs arranged in ascending degrees — and when all are properly ordered they form, as Sulam on Zohar, Toldot 3 explains, a single unified body.