 But, there is another kind of morality and religion, according to Bergson. The open morality and dynamic religion are concerned with creativity and progress. They are not concerned with social cohesion, and thus Bergson calls this morality “open” because it includes everyone. The open morality is genuinely universal and it aims at peace. It aims at an “open society.” The source of the open morality is what Bergson calls “creative emotions.” The difference between creative emotions and normal emotions consists in this: in normal emotions, we first have a representation which causes the feeling (I see my friend and then I feel happy); in creative emotion, we first have the emotion which then creates representations. So, Bergson gives us the example of the joy of a musician who, on the basis of emotion, creates a symphony, and who then produces representations of the music in the score. We can see here that Bergson has also finally explained how the leap of an intuition happens. The creative emotion makes one unstable and throws one out of the habitual mode of intelligence, which is directed at needs. Indeed, in The Two Sources, Bergson compares creative emotions to unstable mental states as those found in the mad. But what he really has in mind is mystical experience. For Bergson, however, mystical experience is not simply a disequilibrium. Genuine mystical experience must result in action; it cannot remain simple contemplation of God. This association of creative emotions with mystical experience means that, for Bergson, dynamic religion is mystical. Indeed, dynamic religion, because it is always creative, cannot be associated with any particular organized set of doctrines. A religion with organized – and rigid — doctrines is always static.