Only after the creation of “man” was such a “phase change” possible in the macrocosmic world. Human beings represent the outer limits of physical diversity (and apparent separation from G‑d) as well as the first possibility of re-identifying with the center and unitary source of Creation. Variation in man goes far beyond the physiological variety characteristic of other species. Human individuality expresses itself in clothing, shelter, occupation, personality, and the like. Yet the intellect and conscious awareness of man introduce the possibility of self transcendence as well. This is accomplished by turning away from the seductive “glitter” of external activities and directing one’s intention inward, toward the knowledge and service of G‑d, the Supreme Unity.
Thus, evolution continues towards its predetermined end. However, as shown by Figure B., at the pivot point representing the creation of man, it shifts tracks from the physical to the spiritual,[55] from involution to evolution. Here we see graphically the correspondence of form and consciousness discussed earlier in this paper. We see that they are two interpenetrating and interdependent sides of the same reality.[56]
The form-consciousness correspondence is not static like that of the particle/wave duality of light. Rather, it has a dynamic component that changes with time. The horizontal axis of “Relative Predominance” measures the extent to which each mode of expression (consciousness and form) defines the constraints and topology of external reality. For example, in the primitive universe (tohu vavohu)[57] before any life was created whatsoever, consciousness is limited and its expression to what can be manifested through elementary substance: protons and electrons, atoms and molecules. Thus, the character of the early universe is almost entirely defined by the extremely limited versatility of rudimentary matter.[58]
As Creation proceeds, form becomes more complex and thus expressive of greater dimensions of sentience. There is a snowball effect whereby the evolution of complexity in life forms enables a more profound revelation of consciousness. This in turn exerts a conditioning and organizing on both “self” and environment, which then becomes a catalyst for further evolutionary change. As time passes, consciousness assumes a greater mastery over the physical world by virtue of its becoming more revealed. The predominance of form decreases proportionally as it becomes more versatile and therefore more resilient and amenable to the influence of consciousness. This change is reflected by an increasing ability to react and interact with the environment. Using this criteria, consider, for example, the difference in the complexity of consciousness between an atom or an amoeba, or between a cactus and a cow.
That is to say, as Creation unfolds in time, and form becomes more complex, correspondingly higher levels of “soul” become integrated and expressed through these existing life forms. It is possible to locate on the graph the point in time when each kingdom (mineral, plant, animal and human) appears and introduces its unique dimension of “soul” into physical reality.[59]
Until the appearance of man, the form-mode prevails, an involution dominates the stage of Creation. This phase, the “evolution of biology,” is a mechanical process in that it is an inevitable function of the natural laws established by Elokim (the name of G‑d in the first chapter of Genesis). This process unfolds without need of “cooperation” by the life forms themselves. Its striving force is “unconscious,” originating below the level of self-awareness, manifesting instead as “instinct.”
Physical evolution brings the natural world to a threshold[60] from where all subsequent progress requires the initiative and conscious participation of “nature” through the agency of man. The unique character of man’s divine soul (neshama) brings free will and intellect into the world, thus introducing the possibility (in fact, the obligation) of forging a return path to the Source. Therefore, every individual must take responsibility for completing the evolutionary process. The pace of this phase of Creation depends directly upon the rate at which individuals actually take this initiative. Thus the next stage in evolution of this planet is accomplished through the conscious effort of human beings to find Truth and the willingness to correct their behavior accordingly. For this reason, t’shuva is the only mitzva actually defined by kavana (intention)—by a sincere and profound decision to direct one’s life along the path of knowing and performing His Will.
This point appears in Figure B as the intersection of the form and consciousness lines. It is the point where the balance of power inverts. By deciding to be motivated by his higher, aspiring, essential self, rather than by his lower, instinctive, animal self, man is able to nullify form. At the point where man “chooses life,”[61] physicality looses its stranglehold on reality and consciousness prevails. Judaism does not advocate the repression and denial of physical drives, but rather calls for their redirection and elevation by channeling them into spiritually productive outlets.
The re-integration of Creation—the reconciliation of natural and spiritual worlds—becomes possible only with the appearance of humanity. Our uniquely human combination of physical body and Divine soul enables us to act as intermediaries bringing the supernal light into a revealed state on the material plane. This is accomplished both by affirming the unity of Creation through the recitation of Sh’ma Yisrael HaShem Elokeinu, HaShem Echad and by performing the 613 mitzvot of the Torah.
