In his account of the Evolution of Creation, Bergson's by far authoritative work, he created a poem of astonishing grandeur, a cosmogony of vast scope and sustained power, without losing sight of a a rigorous scientific term. It may be difficult to benefit from his thorough analysis or profound thoughts, but it is effortless to gain great beauty from them.
If people regard it as a poem, it presents a kind of drama. The world was created by two conflicting tendencies. Of these matter exhibits a descending movement in its consciousness; the second is life with its inherent free emotions and eternal creativity, which is constantly moving towards the insights of knowledge and infinite horizons. These two factors mix and restrict each other. The products of this union branch at different levels.
The first fundamental differences are found between the vegetable and animal kingdoms, between non-animal and moving organic activities. Plants store energy extracted from inert substances with the help of sunlight. The animal is relieved of this basic effort because it can absorb already stored energy from plants and release bursts of energy simultaneously and evenly as needed. At a higher stage, the animal kingdom maintains life at the expense of the animal kingdom and can use this accumulation of energy to strengthen its own development. In this way, the ways of evolution become increasingly diverse, and the choices are by no means blind. Instincts arise with the utilization of organs. The embryonic stage of reason also exists, but intelligence is still inferior to instinct. In human beings who are at the pinnacle of life, reason is dominant, and the role of instinct has declined, although it has not completely disappeared. It is latent in the consciousness that unifies all life in the flow of living time. Instinct begins to operate in intuitive vision. The period of intellectual development appears restrained and timid. The intellect is demonstrated only by the instinctive tendency and ability to substitute organic instruments for instruments grown in inert matter, and to use them in free action. Instinct is quite aware of its goal, but this goal is extremely limited. On the contrary, reason is subject to great risks, but it tends towards infinitely broad goals, towards goals that can be achieved for human material and social culture. There is, however, an inevitable risk that intellect, created for action in the world of space, may distort its image of the world by taking the form derived from its concept of life and remaining silent about the inner fluid nature of life and the freedom that governs its eternal changes. From this, when intelligence conquered natural science, the mechanistic and deterministic concepts of the external world emerged. This is dramatic. The theory of creative evolution is open to the fact that man finds himself thrust onto the stage by the vitality of universal life and makes it act irresistibly, and once he has attained a free knowledge of himself, he is able to speculate and envision a past with boundless realms that lead to other paths. Among the endless roads we have traveled, which road should people pursue?
The theory of "creation theory" emphasizes that creation and evolution are not mutually exclusive, because the universe is a "life force" operating and everything is dynamic. He opposed scientific mechanism, psychological determinism and idealism.
He believes that human life is the continuity or flow of consciousness, a whole, and cannot be divided into small units of cause and effect. His views on morality and religion also advocated transcending rigid forms and dogmas and moving towards the vitality of the subject and universal love. Henri Bergson already declared in 1897's The Evolution of Creation that the most enduring and fruitful of all philosophical systems are those that originate from intuition. Believe what he said, attention to Bergson's system will immediately show how Bergson enriched the intuitive discovery, which is the entrance to the world of his thought. Bergson's dissertation "On the Immediate Material of Consciousness" (1889) already showed this discovery, proposing that time is not some abstract or formal expression, but as a reality eternally related to life and self. He called this time "duration." Similar to vitality, this concept can also be expressed as "living time". This kind of time is a dynamic flow, showing constant and eternally increasing quantitative changes. It eschews reflection and cannot be linked to any fixed point, otherwise it would be limited and cease to exist. This time can be perceived by an introspective, focused awareness directed toward the inner source.
In his purely scientific narrative, Bergson did not talk about the origin of instinct - perhaps derived from personal experience that has been mastered and explored, or from the crisis of soul liberation. We can only speculate that the dreary atmosphere of rationalist biology that dominated at the end of the last century triggered this crisis. Bergson grew up and was educated under the influence of this science, and by the time he decided to rebel against it, he had mastered extraordinary weapons and acquired a necessary and considerable wealth of knowledge in the field of the conceptual structure of the material world. While the net of rationalism attempts to imprison life, Bergson attempts to prove that dynamic and flowing life can pass through the net without hindrance.