Changes

Cosmogony can be distinguished from [[cosmology]], which studies the universe at large and throughout its existence, and which technically does not inquire directly into the source of its origins. There is some ambiguity between the two terms, for example, the cosmological argument from [[theology]] regarding the existence of [[God]] is technically an appeal to cosmogonical rather than cosmological [[idea]]s. In practice, there is a [[science|scientific]] distinction between cosmological and cosmogonical ideas. [[Physical cosmology]] is the science that attempts to explain all [[observation]]s relevant to the development and characteristics of the universe as a whole. Questions regarding why the universe behaves in such a way have been described by physicists and cosmologists as being extra-[[Scientific method|scientific]], though speculations are made from a variety of [[frame of reference|perspectives]] which include extrapolation of scientific theories to untested regimes and philosophical or religious ideas.

Cosmogony can be distinguished from [[cosmology]], which studies the universe at large and throughout its existence, and which technically does not inquire directly into the source of its origins. There is some ambiguity between the two terms, for example, the cosmological argument from [[theology]] regarding the existence of [[God]] is technically an appeal to cosmogonical rather than cosmological [[idea]]s. In practice, there is a [[science|scientific]] distinction between cosmological and cosmogonical ideas. [[Physical cosmology]] is the science that attempts to explain all [[observation]]s relevant to the development and characteristics of the universe as a whole. Questions regarding why the universe behaves in such a way have been described by physicists and cosmologists as being extra-[[Scientific method|scientific]], though speculations are made from a variety of [[frame of reference|perspectives]] which include extrapolation of scientific theories to untested regimes and philosophical or religious ideas.

 

Attempts to create a naturalistic cosmogony are subject to two separate limitations. One is based in the [[philosophy]] of [[science]] and the epistemological constraints of science itself, especially with regards to whether [[scientific method|scientific inquiry]] can ask questions of "why" the universe exists. Another more pragmatic problem is that there is no physical [[model]] which can explain the earliest moments of the universe's existence ([[Planck time]]) because of a lack of a consistent theory of [[quantum gravity]].

Attempts to create a naturalistic cosmogony are subject to two separate limitations. One is based in the [[philosophy]] of [[science]] and the epistemological constraints of science itself, especially with regards to whether [[scientific method|scientific inquiry]] can ask questions of "why" the universe exists. Another more pragmatic problem is that there is no physical [[model]] which can explain the earliest moments of the universe's existence ([[Planck time]]) because of a lack of a consistent theory of [[quantum gravity]].

==Epistemological limitations to cosmogony==

==Epistemological limitations to cosmogony==

The assumptions of naturalism that underlie the [[scientific method]] have led some scientists, especially observationalists, to question whether the ultimate [[reason]] or source for the universe to exist can be answered in a scientific fashion. In particular, the principle of sufficient reason seems to indicate that there should be such an explanation, but whether a satisfactory explanation can be obtained through scientific [[inquiry]] is debatable.  A scientific examination of cosmogony using existing physical models would face many challenges. For example, equations used to develop models of the origin do not in themselves explain how the conditions of the universe that the equations model came to be in the first place.

The assumptions of naturalism that underlie the [[scientific method]] have led some scientists, especially observationalists, to question whether the ultimate [[reason]] or source for the universe to exist can be answered in a scientific fashion. In particular, the principle of sufficient reason seems to indicate that there should be such an explanation, but whether a satisfactory explanation can be obtained through scientific [[inquiry]] is debatable.  A scientific examination of cosmogony using existing physical models would face many challenges. For example, equations used to develop models of the origin do not in themselves explain how the conditions of the universe that the equations model came to be in the first place.

However, some of the metaphysical principles used to formulate these classical paradoxes no longer enjoy an unchallenged status as laws of thought. For instance, [[quantum mechanics]] gives an independent motivation  to challenge the principle of sufficient reason. For this reason, theories of "origin" are more appropriately described as mythology whether transmitted orally or in written forms .

However, some of the metaphysical principles used to formulate these classical paradoxes no longer enjoy an unchallenged status as laws of thought. For instance, [[quantum mechanics]] gives an independent motivation  to challenge the principle of sufficient reason. For this reason, theories of "origin" are more appropriately described as mythology whether transmitted orally or in written forms .

==Creation Mythology==

==Creation Mythology==

A '''creation myth''' or '''cosmogonic myth''' is a supernatural [[mythology|mytho-]][[religion|religious]] story or explanation that describes the beginnings of [[first man|humanity]], [[earth]], [[Abiogenesis|life]], and the [[universe]] ([[cosmogony]]),<ref>{{cite book|title=Encyclopædia Britannica |url=http://www.britannica.com/eb/article-9109402/creation-myth}}</ref> often as a deliberate act by one or more [[Creator deity|deities]].

A '''creation myth''' or '''cosmogonic myth''' is a supernatural explanation that describes the beginnings of [[first man|humanity]], [[earth]], [[Abiogenesis|life]], and the [[universe]] ([[cosmogony]]),[https://www.britannica.com/eb/article-9109402/creation-myth] often as a deliberate act by one or more [[deity|deities]].

Many creation myths share broadly similar themes. Common [[Motif (literature)|motifs]] include the fractionation of the things of the world from a primordial chaos; the separation of the mother and father [[god]]s; land emerging from an infinite and timeless ocean; or creation ''[[ex nihilo]]'' ({{lang-en|out of nothing}}).

Many creation myths share broadly similar themes. Common motifs include the fractionation of the [[things]] of the world from a primordial [[chaos]]; the separation of the mother and father gods; land emerging from an infinite and timeless ocean; or creation ''ex nihilo'' (out of nothing).

The term ''creation myth'' is sometimes used in a derogatory way to describe stories which are still believed today, as the term ''[[wikt:myth|myth]]'' may suggest something which is absurd or fictional. While these beliefs and stories need not be a literal account of actual events, they may yet express ideas that are perceived by some people and cultures to be truths at a deeper or more symbolic level.  Author [[Daniel Quinn]] notes that in this sense creation myths need not be religious in nature, and they have secular analogues in modern cultures.

The term ''creation myth'' is sometimes used in a derogatory way to describe stories which are still believed today, as the term ''[[myth]]'' may suggest something which is absurd or fictional. While these beliefs and stories need not be a literal account of actual events, they may yet express [[ideas]] that are perceived by some people and cultures to be truths at a deeper or more symbolic level.  [[Author]] Daniel Quinn notes that in this sense creation myths need not be religious in [[nature]], and they have secular analogues in modern [[culture]]s.

===Africa===

===Africa===

====Bakuba====

====Bakuba====

The [[Kuba Kingdom|Bakuba]] account of [[demiurge]] is as follows. Originally, the Earth was nothing but water and darkness. [[Mbombo]], the white giant, ruled over this [[chaos]]. One day, he felt a terrible pain in his stomach, and vomited the sun, the moon, and the stars. The sun shone fiercely and water steamed up in clouds. Gradually, the dry hills appeared. Mbombo vomited again, this time the trees came out of his stomach, and animals, and people, and many other things: the first woman, the leopard, the eagle, the anvil, the monkey, Fumu, the first man, the firmament, medicine, and lighting. Nchienge, the woman of the waters, lived in the East. She had a son, Woto, and a daughter, Labama. [[Woto]] was the first king of the Bakuba.<ref name="african_mythology">{{cite book | first= Sandra | last= Giddens | authorlink= Sandra Giddens | coauthors= Owen Giddens | year= 2006 | title= African Mythology | publisher= The Rosen Publishing Group | isbn= 1404207686 | pages= 22 }}</ref>

The [[Bakuba]] account of [[demiurge]] is as follows. Originally, the Earth was nothing but water and darkness. [[Mbombo]], the white giant, ruled over this [[chaos]]. One day, he felt a terrible pain in his stomach, and vomited the sun, the moon, and the stars. The sun shone fiercely and water steamed up in clouds. Gradually, the dry hills appeared. Mbombo vomited again, this time the trees came out of his stomach, and animals, and people, and many other things: the first woman, the leopard, the eagle, the anvil, the monkey, Fumu, the first man, the firmament, medicine, and lighting. Nchienge, the woman of the waters, lived in the East. She had a son, Woto, and a daughter, Labama. [[Woto]] was the first king of the Bakuba. [African Mythology, ISBN 1404207686, pages= 22]

====Maasai====

====Maasai====

====India====

====India====

=====Buddhist=====

=====Buddhist=====

[[Buddhism]] itself generally ignores the question regarding the origin of life. The [[Gautama Buddha|Buddha]] regarding the origin of life has said "Conjecture about [the origin, etc., of] the world is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it."[http://www.accesstoinsight.org/canon/sutta/anguttara/an04-077.html AN IV.77], and in regard to ignoring the question of the origin of life the Buddha has said "And why are they undeclared by me? Because they are not connected with the goal, are not fundamental to the holy life. They do not lead to [[disenchantment]], dispassion, cessation, calming, direct knowledge, self-awakening, Unbinding. That's why they are undeclared by me."<ref>http://www.accesstoinsight.org/canon/sutta/majjhima/mn-063-tb0.html MN 63</ref>.  The Buddha also compared the question of the origin of life - as well as many other [[metaphysics|metaphysical]] questions - to the parable of the poison arrow: a man is shot with a poison arrow, but before the doctor pulls it out, he wants to know who shot it (arguing the existence of God), where the arrow came from (where the universe and/or God came from) why that person shot it (why God created the universe), etc.  If the man keeps asking these questions before the arrow is pulled out, the Buddha reasoned, he will die before he gets the answers.  Buddhism is less concerned with answering questions like the origin of life, and more concerned with the goal of saving oneself and other beings from suffering by attaining [[Nirvana]] (Enlightenment). However, the esoteric Buddhist teaching, the ''[[Kalachakra]] Tantra'', deals with the formation and functioning of reality. Modern day Buddhists such as the [[Dalai Lama]] don't perceive a conflict between Buddhism and science and consider they are complementary means of understanding the world around us.<ref>[http://www.boston.com/news/globe/ideas/articles/2003/09/14/the_buddha_of_suburbia/ Boston.com / News / Boston Globe / Ideas / The Buddha of suburbia<!-- Bot generated title -->]</ref>

[[Buddha|Buddhism]] itself generally ignores the question regarding the origin of life. The Buddha regarding the origin of life has said "Conjecture about [the origin, etc., of] the world is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it."[https://www.accesstoinsight.org/canon/sutta/anguttara/an04-077.html AN IV.77], and in regard to ignoring the question of the origin of life the Buddha has said "And why are they undeclared by me? Because they are not connected with the goal, are not fundamental to the holy life. They do not lead to [[disenchantment]], dispassion, cessation, calming, direct knowledge, self-awakening, Unbinding. That's why they are undeclared by me." [https://www.accesstoinsight.org/canon/sutta/majjhima/mn-063-tb0.html MN 63].  The Buddha also compared the question of the origin of life - as well as many other [[metaphysics|metaphysical]] questions - to the parable of the poison arrow: a man is shot with a poison arrow, but before the doctor pulls it out, he wants to know who shot it (arguing the existence of God), where the arrow came from (where the universe and/or God came from) why that person shot it (why God created the universe), etc.  If the man keeps asking these questions before the arrow is pulled out, the Buddha reasoned, he will die before he gets the answers.  Buddhism is less concerned with answering questions like the origin of life, and more concerned with the goal of saving oneself and other beings from suffering by attaining [[Nirvana]] (Enlightenment). However, the esoteric Buddhist teaching, the ''[[Kalachakra]] Tantra'', deals with the formation and functioning of reality. Modern day Buddhists such as the [[Dalai Lama]] don't perceive a conflict between Buddhism and science and consider they are complementary means of understanding the world around us.[https://www.boston.com/news/globe/ideas/articles/2003/09/14/the_buddha_of_suburbia/]

In the Buddhist scriptures, there is a story in the [[Digha Nikaya|Dīgha Nikā ya]] about how this world has come about. It is in the 27th Sutta, the Aggañña Sutta, and the Buddha uses it to explain how [[caste]]s have come about, and why one caste is not really any better than the other<ref>M. Walshe: ''The Long Discourses of the Buddha'', p. 407: "''On Knowledge of Beginnings''", Somerville, MASS, 1995.</ref>. At a point in time, this world contracts. When it expands again, beings are being reincarnated in it. All is water, and it is dark, but the beings are luminous. Later, earth is formed on the surface of the water. The beings start to eat from it, because this is tasty earth. Doing this, however, their own light disappears, and sun, moon, days and nights and seasons come into existence. The beings continue eating from the earth. They degenerate further: ugly ones and handsome ones come into existence. On top of that, the handsome ones get a bit arrogant. All of this makes the tasty earth disappear. Nice mushrooms take its place. The degeneration continues: beings become coarser, arrogant, and mushrooms are replaced by plants, and, then, good, ready-to-eat rice. Beings do still get coarser. They also become male or female. Sex is frowned upon, so people build shelter to be discrete. The next step is when people start to gather rice for a few meals at a time. Now, the rice's quality starts to deteriorate, and it does not grow back immediately. Later, people create rice fields with boundaries. This is the origin of theft and crime. To combat this crime, they offer a share of the rice to one of them to be their leader. In the end, all the different castes come about, originating from the same kind of beings.

In the Buddhist scriptures, there is a story in the [[Digha Nikaya|Dīgha Nikā ya]] about how this world has come about. It is in the 27th Sutta, the Aggañña Sutta, and the Buddha uses it to explain how [[caste]]s have come about, and why one caste is not really any better than the other<ref>M. Walshe: ''The Long Discourses of the Buddha'', p. 407: "''On Knowledge of Beginnings''", Somerville, MASS, 1995.</ref>. At a point in time, this world contracts. When it expands again, beings are being reincarnated in it. All is water, and it is dark, but the beings are luminous. Later, earth is formed on the surface of the water. The beings start to eat from it, because this is tasty earth. Doing this, however, their own light disappears, and sun, moon, days and nights and seasons come into existence. The beings continue eating from the earth. They degenerate further: ugly ones and handsome ones come into existence. On top of that, the handsome ones get a bit arrogant. All of this makes the tasty earth disappear. Nice mushrooms take its place. The degeneration continues: beings become coarser, arrogant, and mushrooms are replaced by plants, and, then, good, ready-to-eat rice. Beings do still get coarser. They also become male or female. Sex is frowned upon, so people build shelter to be discrete. The next step is when people start to gather rice for a few meals at a time. Now, the rice's quality starts to deteriorate, and it does not grow back immediately. Later, people create rice fields with boundaries. This is the origin of theft and crime. To combat this crime, they offer a share of the rice to one of them to be their leader. In the end, all the different castes come about, originating from the same kind of beings.

=====Hindu=====

=====Hindu=====

In [[Hinduism|Hindu]] philosophy, the existence of the universe is governed by the [[Trimurti]] of [[Brahma (god)|Brahma]] (the Creator), [[Vishnu]] (the Sustainer) and  [[Shiva]] (the Destroyer). The sequence of [[Avatar]]s of Vishnu - the [[Dasavatara]] ({{lang-sa|Dasa}}—ten, {{lang|sa|Avatara}}—divine descents) is generally accepted by most Hindus today as correlating well with Darwin's theory of evolution i.e. the first Avatar generating from the environment of water. Hindus believe that the universe was created from the Word ([[Aum]]/OM : ॐ) - the sacred sound uttered by every human being at the time of birth. The first five great elements or [[Panchamahabhuta]] ({{lang-sa|Pancha}}—five + ''Maha''—great + ''Bhuta''—elements) are: [[Akasha]], [[Vayu]], [[Agni]], [[Ap (water)|Ap]], and [[Prithvi]].

In [[Hinduism|Hindu]] philosophy, the existence of the universe is governed by the [[Trimurti]] of [[Brahma (god)|Brahma]] (the Creator), [[Vishnu]] (the Sustainer) and  [[Shiva]] (the Destroyer). The sequence of [[Avatar]]s of Vishnu - the [[Dasavatara]] (Dasa—ten, Avatara—divine descents) is generally accepted by most Hindus today as correlating well with Darwin's theory of evolution i.e. the first Avatar generating from the environment of water. Hindus believe that the universe was created from the Word ([[Aum]]/OM : ॐ) - the sacred sound uttered by every human being at the time of birth. The first five great elements or [[Panchamahabhuta]] (Pancha—five + ''Maha''—great + ''Bhuta''—elements) are: [[Akasha]], [[Vayu]], [[Agni]], [[Ap (water)|Ap]], and [[Prithvi]].

Hindus believe that the cycle of creation, preservation, and destruction has no beginning, ''Anadi''. Hindus thus do not see much conflict between creation and evolution. Another reason for this could also be the Hindu concept of cyclic time, such as [[yuga]]s, or days of Brahma.  A [[Day of Brahma]] lasts 4.32 billion years and the night of Brahma also lasts for 4.32 billion years. Days and nights follow in cycles (unlike the concept of [[linear time]] in many other religions). In fact, time is represented as ''[[Kāla (time)|{{IAST|Kālá}}]] [[Chakra]]'', the [[wheel of time]].  

Hindus believe that the cycle of creation, preservation, and destruction has no beginning, ''Anadi''. Hindus thus do not see much conflict between creation and evolution. Another reason for this could also be the Hindu concept of cyclic time, such as [[yuga]]s, or days of Brahma.  A [[Day of Brahma]] lasts 4.32 billion years and the night of Brahma also lasts for 4.32 billion years. Days and nights follow in cycles (unlike the concept of [[linear time]] in many other religions). In fact, time is represented as ''[https://en.wikipedia.org/wiki/Kāla_(time) Kālá] [[Chakra]]'', the [[wheel of time]].  

In earlier Vedic thinking, the universe emanated from a [[cosmic egg]], [[Hiranyagarbha]] (literally, 'the golden embryo'). [[Prajapati]] was born from the Hiranyagarbha [[world egg]]. Prajapati was later identified in the [[Puranas]] with the [[Demiurge]] [[Brahma]]. Various [[deva (Hinduism)|devas]] are credited with certain acts of the process of creation, as personified entities representing the laws governing the universe. For instance, the act of propping apart the [[Dyaus|Sky]] and the [[Prithvi|Earth]] suggests early ideas of an expanding universe. The [[Purusha Sukta]] hymn of [[Rig Veda]] further personifies and describes the story of the creation of the universe from the remains of a gigantic primaeval Cosmic Man, [[Purusha]], sacrificed at the [[Purushamedha]] [[yajna]].  

In earlier Vedic thinking, the universe emanated from a [[cosmic egg]], [[Hiranyagarbha]] (literally, 'the golden embryo'). [[Prajapati]] was born from the Hiranyagarbha [[world egg]]. Prajapati was later identified in the [[Puranas]] with the [[Demiurge]] [[Brahma]]. Various [[deva (Hinduism)|devas]] are credited with certain acts of the process of creation, as personified entities representing the laws governing the universe. For instance, the act of propping apart the [[Dyaus|Sky]] and the [[Prithvi|Earth]] suggests early ideas of an expanding universe. The [[Purusha Sukta]] hymn of [[Rig Veda]] further personifies and describes the story of the creation of the universe from the remains of a gigantic primaeval Cosmic Man, [[Purusha]], sacrificed at the [[Purushamedha]] [[yajna]].  

=====Sikhism=====

=====Sikhism=====

The [[Sikh]] Scripture, [[Sri Guru Granth Sahib]] (SGGS), recorded in the 16th century CE, details include planning and execution by the Creator and are briefly as follows, (pages are those of SGGS): prior to creation, all that existed was God ([[Waheguru|Vāhigurū]]) and his will ([[hukam]]). God contemplated over myriad ages in utter darkness when he alone existed.<ref>{{cite book | last = Dev | first = Nanak | authorlink = Guru Nanak | title = Gurū Granth Sāhib | url=http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1035&punjabi=t#l44288 | accessdate=2006-06-15 | pages=1023 and 1035 | quote=For endless eons, there was only utter darkness. There was no earth or sky; there was only the <s>infinite</s> Command of His Hukam. }}</ref> When the planning was complete all the resources required were created and enclosed in a shell like that of an [[cosmic egg|egg]]. When God willed, the entire cosmos was created as the shell was burst and all elements of the universe started moving away from the point of bursting (P 839). It has been stated that in the process of creation involved first the creation of the ability for the living creatures and then the creatures came into being (P 130). From these beginnings, God nurtured "enticement and attachment" to ''[[Maya (illusion)|māyā]]'', or the human perception of reality.<ref>{{cite book | last = Dev | first = Nanak | authorlink = Guru Nanak | title = Gurū Granth Sāhib | url=http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1036&punjabi=t#l44327 | accessdate=2006-06-15 | pages=1036 | quote=When He so willed, He created the world. Without any supporting power, He sustained the universe. He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. | unused_data = |14}}</ref>

The [[Sikh]] Scripture, [[Sri Guru Granth Sahib]] (SGGS), recorded in the 16th century CE, details include planning and execution by the Creator and are briefly as follows, (pages are those of SGGS): prior to creation, all that existed was God ([[Waheguru|Vāhigurū]]) and his will ([[hukam]]). God contemplated over myriad ages in utter darkness when he alone existed.[https://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1035&punjabi=t#l44288] quote=For endless eons, there was only utter darkness. There was no earth or sky; there was only the <s>infinite</s> Command of His Hukam. When the planning was complete all the resources required were created and enclosed in a shell like that of an [[cosmic egg|egg]]. When God willed, the entire cosmos was created as the shell was burst and all elements of the universe started moving away from the point of bursting (P 839). It has been stated that in the process of creation involved first the creation of the ability for the living creatures and then the creatures came into being (P 130). From these beginnings, God nurtured "enticement and attachment" to ''[[Maya (illusion)|māyā]]'', or the human perception of reality. [Gurū Granth Sāhib | [https://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1036&punjabi=t#l44327]<blockquote>When He so willed, He created the world. Without any supporting power, He sustained the universe. He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. </blockquote>

=====Surat Shabda Yoga=====

=====Surat Shabda Yoga=====

Surat Shabda Yoga [[cosmology#Esoteric cosmology|cosmology]] depicts the whole of creation (the [[macrocosm]]) as being [[Emanationism|emanated]] and arranged in a spiritually differentiated hierarchy, often referred to as eggs, regions, or [[Plane (cosmology)|planes]].  Typically, eight spiritual levels are described above the physical plane, although names and subdivisions within these levels will vary to some extent by mission and Master.  (One version of the creation from a Surat Shabda Yoga perspective is depicted at the Sant Ajaib Singh Ji Memorial Site in [http://www.santji.allegre.ca/planes-640.jpg “The Grand Scheme of All Creation”].) All planes below the purely spiritual regions are subject to cycles of creation and dissolution (pralya) or grand dissolution (maha pralya).

Surat Shabda Yoga [[cosmology#Esoteric cosmology|cosmology]] depicts the whole of creation (the [[macrocosm]]) as being [[Emanationism|emanated]] and arranged in a spiritually differentiated hierarchy, often referred to as eggs, regions, or [[Plane (cosmology)|planes]].  Typically, eight spiritual levels are described above the physical plane, although names and subdivisions within these levels will vary to some extent by mission and Master.  (One version of the creation from a Surat Shabda Yoga perspective is depicted at the Sant Ajaib Singh Ji Memorial Site in [https://www.santji.allegre.ca/planes-640.jpg “The Grand Scheme of All Creation”].) All planes below the purely spiritual regions are subject to cycles of creation and dissolution (pralya) or grand dissolution (maha pralya).

The constitution of the individual (the [[microcosm]]) is an exact replica of the macrocosm.  Consequently, the microcosm consists of a number of [[Subtle body|bodies]], each one suited to interact with its corresponding plane or region in the macrocosm.  These bodies developed over the [[yuga]]s through [[Involution (metaphysics)|involution]] ([[Emanationism|emanating]] from higher planes to lower planes) and [[spiritual evolution|evolution]] (returning from lower planes to higher planes), including by [[karma]] and [[reincarnation]] in various [[altered state of consciousness|states]] of [[higher consciousness|consciousness]].

The constitution of the individual (the [[microcosm]]) is an exact replica of the macrocosm.  Consequently, the microcosm consists of a number of [[Subtle body|bodies]], each one suited to interact with its corresponding plane or region in the macrocosm.  These bodies developed over the [[yuga]]s through [[Involution (metaphysics)|involution]] ([[Emanationism|emanating]] from higher planes to lower planes) and [[spiritual evolution|evolution]] (returning from lower planes to higher planes), including by [[karma]] and [[reincarnation]] in various [[altered state of consciousness|states]] of [[higher consciousness|consciousness]].

Taoist genesis appeared in two versions. The first ''Division-Genesis'' in [[Tao Te Ching]] and partially in [[I Ching]] described out of tao- nothingness or ''Wuji'' gave rise to existence ''Taichi'', this existence splitting into the binary [[yin and yang]], yin and yang splitting into the four realms and then the Eight countenance, and from which every beings or non-beings are created.  

Taoist genesis appeared in two versions. The first ''Division-Genesis'' in [[Tao Te Ching]] and partially in [[I Ching]] described out of tao- nothingness or ''Wuji'' gave rise to existence ''Taichi'', this existence splitting into the binary [[yin and yang]], yin and yang splitting into the four realms and then the Eight countenance, and from which every beings or non-beings are created.  

The myth of [[Pangu]] around 200 CE describes a universe which starts as a [[world egg|cosmic egg]] with Pangu born within. He broke it into two halves, and came out of it. Pangu was a man in a bearskin, and he had two horns. He separated Yin and Yang and turned them into heaven and earth. He himself was the center, standing on earth and supporting heaven. With hammer and chisel he produced sun, moon, and stars. In doing this, he grew a little bit every day. When the work was finished, Pangu died to make the world live. His voice became the thunder, his limbs the four quarters of the earth. His flesh became the earth, his hair the trees, his sweat the rain, his bones the stones. Finally, men were the insects which were crawling over his body<ref>There is an online version at [http://www.gutenberg.org/files/15250/15250.txt E. Werner, Myths and Legends of China]</ref>. This was an allegorical version of the Division-Genesis.

The myth of [[Pangu]] around 200 CE describes a universe which starts as a [[world egg|cosmic egg]] with Pangu born within. He broke it into two halves, and came out of it. Pangu was a man in a bearskin, and he had two horns. He separated Yin and Yang and turned them into heaven and earth. He himself was the center, standing on earth and supporting heaven. With hammer and chisel he produced sun, moon, and stars. In doing this, he grew a little bit every day. When the work was finished, Pangu died to make the world live. His voice became the thunder, his limbs the four quarters of the earth. His flesh became the earth, his hair the trees, his sweat the rain, his bones the stones. Finally, men were the insects which were crawling over his body<ref>There is an online version at [https://www.gutenberg.org/files/15250/15250.txt E. Werner, Myths and Legends of China]</ref>. This was an allegorical version of the Division-Genesis.

Despite the fact that this tale is accepted as a legacy of ancient China, it is probable that is was imported from South East Asia. However, it is usually ascribed to Ko Hung, Taoist writer of the fourth century CE, who also wrote on the preparation of an elixir of life, and similar subjects. He also wrote Biographies of Spirits and Immortals, which is a prime source of mythological material. This clearly places it at a much later date than the core Taoist writings.

Despite the fact that this tale is accepted as a legacy of ancient China, it is probable that is was imported from South East Asia. However, it is usually ascribed to Ko Hung, Taoist writer of the fourth century CE, who also wrote on the preparation of an elixir of life, and similar subjects. He also wrote Biographies of Spirits and Immortals, which is a prime source of mythological material. This clearly places it at a much later date than the core Taoist writings.

Where the tablet picks up, the gods [[An (mythology)|An]], [[Enlil]], [[Enki]] and [[Ninhursanga]] create the [[Sumer]]ians (the "black-headed people") and the animals. Then kings descend from the sky and the first cities are founded - [[Eridu]], [[Bad-tibira]], [[Larsa]], [[Sippar]], and [[Shuruppak]].

Where the tablet picks up, the gods [[An (mythology)|An]], [[Enlil]], [[Enki]] and [[Ninhursanga]] create the [[Sumer]]ians (the "black-headed people") and the animals. Then kings descend from the sky and the first cities are founded - [[Eridu]], [[Bad-tibira]], [[Larsa]], [[Sippar]], and [[Shuruppak]].

After a missing section in the tablet, we learn that the gods have decided to send a flood to destroy humankind. Zi-ud-sura, the king and ''gudug'' priest, learns of this. (In the later [[Akkadian language|Akkadian]] version, [[Enki|Ea]], or Enki in Sumerian, the god of the waters, warns the hero (Atra-hasis in this case) and gives him instructions for the ark. This is missing in the Sumerian fragment, but a mention of Enki taking counsel with himself suggests that this is Enki's role in the Sumerian version as well.)

After a missing section in the tablet, we learn that the gods have decided to send a flood to destroy humankind. Zi-ud-sura, the king and ''gudug'' priest, learns of this. (In the later Akkadian version, [[Enki|Ea]], or Enki in Sumerian, the god of the waters, warns the hero (Atra-hasis in this case) and gives him instructions for the ark. This is missing in the Sumerian fragment, but a mention of Enki taking counsel with himself suggests that this is Enki's role in the Sumerian version as well.)

When the tablet resumes it is describing the flood. A terrible storm rocks the huge boat for seven days and seven nights, then [[Utu]] (the Sun god) appears and Zi-ud-sura creates an opening in the boat, prostrates himself, and sacrifices oxen and sheep.

When the tablet resumes it is describing the flood. A terrible storm rocks the huge boat for seven days and seven nights, then [[Utu]] (the Sun god) appears and Zi-ud-sura creates an opening in the boat, prostrates himself, and sacrifices oxen and sheep.

After another break the text resumes, the flood is apparently over, the animals disembark and Zi-ud-sura prostrates himself before [[An (mythology)|An]] (sky-god) and [[Enlil]] (chief of the gods), who give him eternal life and take him to dwell in [[Dilmun]] for "preserving the animals and the seed of mankind". The remainder of the poem is lost. ([http://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.1.7.4 translation of the text])<ref>Black, J.A., Cunningham, G., Fluckiger-Hawker, E, Robson, E., and Zólyomi, G. (1998) ''[http://etcsl.orinst.ox.ac.uk/ The Electronic Text Corpus of Sumerian Literature]''. Oxford.</ref>

After another break the text resumes, the flood is apparently over, the animals disembark and Zi-ud-sura prostrates himself before [[An (mythology)|An]] (sky-god) and [[Enlil]] (chief of the gods), who give him eternal life and take him to dwell in [[Dilmun]] for "preserving the animals and the seed of mankind". The remainder of the poem is lost. ([https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.1.7.4 translation of the text])<ref>Black, J.A., Cunningham, G., Fluckiger-Hawker, E, Robson, E., and Zólyomi, G. (1998) ''[https://etcsl.orinst.ox.ac.uk/ The Electronic Text Corpus of Sumerian Literature]''. Oxford.</ref>

====Babylonian====   

====Babylonian====   

====Bahá'í====

====Bahá'í====

[[Bahá'í Faith|Bahá'ís]] believe that humanity,<ref> Bahá'u'lláh, The Hidden Words, Arabic #3 [http://reference.bahai.org/en/t/b/HW/hw-4.html] </ref> the universe and everything therein are creations of God and were both formed and developed by him.<ref> Bahá'u'lláh, Lawh-i-Hikmat p140-142 [http://reference.bahai.org/en/t/b/TB/tb-10.html], [[`Abdu'l-Bahá]], Promulgation of Universal Peace p47 [http://reference.bahai.org/en/t/ab/PUP/pup-19.html] </ref> However, creation is not seen to be confined to the material universe, and individual material objects, such as the Earth, are seen to come into being at particular moment and then subsequently break down into their constituent parts.<ref name="cebf">{{cite encyclopedia |last= Smith |first= Peter |encyclopedia= A concise encyclopedia of the Bahá'í Faith |title= creation |year= 2000 |publisher=Oneworld Publications |location= Oxford |id= ISBN 1-85168-184-1 |pages= p. 116}}</ref>  Thus the current universe is seen as a result of a long-lasting process (cosmological time scales), evolving to its current state.<ref>{{cite web | title = Originality of Species | date = 1998-03-08 | accessdate = 2008-04-13 | first = Eberhard | last = von Kitzing | url = http://bahai-library.com/unpubl.articles/originality/species.html}}</ref> Bahá'ís believe that humanity was created to know God and to serve his purpose.<ref> Bahá’í World Centre, One Common Faith p30-31 [http://reference.bahai.org/en/t/bic/OCF/ocf-8.html.iso8859-1?#gr2]</ref>

[[Bahá'í Faith|Bahá'ís]] believe that humanity,<ref> Bahá'u'lláh, The Hidden Words, Arabic #3 [https://reference.bahai.org/en/t/b/HW/hw-4.html] </ref> the universe and everything therein are creations of God and were both formed and developed by him.<ref> Bahá'u'lláh, Lawh-i-Hikmat p140-142 [https://reference.bahai.org/en/t/b/TB/tb-10.html], [[`Abdu'l-Bahá]], Promulgation of Universal Peace p47 [https://reference.bahai.org/en/t/ab/PUP/pup-19.html] </ref> However, creation is not seen to be confined to the material universe, and individual material objects, such as the Earth, are seen to come into being at particular moment and then subsequently break down into their constituent parts. (A concise encyclopedia of the Bahá'í Faith,  ISBN 1-85168-184-1</ref>  Thus the current universe is seen as a result of a long-lasting process (cosmological time scales), evolving to its current state. (Originality of Species [https://bahai-library.com/unpubl.articles/originality/species.html] Bahá'ís believe that humanity was created to know God and to serve his purpose.[https://reference.bahai.org/en/t/bic/OCF/ocf-8.html.iso8859-1?#gr2]

Regarding the mechanisms or time frame of creation acts or processes, Bahá'ís refer to the religion's teachings on the [[Bahá'í Faith and science|harmony of science and religion]].

Regarding the [[mechanisms]] or time frame of creation acts or processes, Bahá'ís refer to the religion's teachings on the [[Bahá'í Faith and science|harmony of science and religion]].

====Egyptian====

====Egyptian====

====Hermeticism====

====Hermeticism====

In [[Hermeticism]], the origin belief is not taken literally{{Fact|date=August 2007}}, but an attempt is made to understand it metaphorically.  Not all Hermeticists understand it in the same way, and it is mainly up to personal understanding.  The tale is given in the first book of the [[Corpus Hermeticum]] by [[The All|God's]] [[Nous]] to [[Hermes Trismegistus]] after much meditation.  Also, not all Hermeticists put much weight on the symbolic texts, and may be unaware of the story.

In [[Hermeticism]], the origin belief is not taken literally, but an attempt is made to understand it metaphorically.  Not all Hermeticists understand it in the same way, and it is mainly up to personal understanding.  The tale is given in the first book of the [[Corpus Hermeticum]] by [[The All|God's]] [[Nous]] to [[Hermes Trismegistus]] after much meditation.  Also, not all Hermeticists put much weight on the symbolic texts, and may be unaware of the story.

It begins as God creates the elements after seeing the [[Cosmos]] and creating one just like it (our Cosmos) from its own constituent elements and souls.  From there, God, being both [[male]] and [[female]], holding the Word, gave birth to a second Nous, creator of the world.  This second Nous created seven powers (often seen as [[Mercury (planet)|Mercury]], [[Venus]], [[Mars]], [[Jupiter]], [[Saturn]], the [[Sun]] and the [[Moon]]) to travel in circles and govern destiny.

It begins as God creates the elements after seeing the [[Cosmos]] and creating one just like it (our Cosmos) from its own constituent elements and souls.  From there, God, being both [[male]] and [[female]], holding the Word, gave birth to a second Nous, creator of the world.  This second Nous created seven powers (often seen as [[Mercury (planet)|Mercury]], [[Venus]], [[Mars]], [[Jupiter]], [[Saturn]], the [[Sun]] and the [[Moon]]) to travel in circles and govern destiny.

The Supreme Nous then created Man, [[hermaphrodite|hermaphroditic]], in his own image and handed over his creation.  Man carefully observed the creation of his brother, the lesser Nous, and received his and his Father's authority over it all.  Man then rose up above the spheres' paths to better view the creation, and then showed the form of God to Nature.  Nature fell in love with it, and Man, seeing a similar form to his own reflecting in the water fell in love with Nature and wished to dwell in it.  Immediately Man became one with Nature and became a slave to its limitations such as [[gender]] and sleep.  Man thus became speechless (for it lost the Word) and became double, being mortal in body but immortal in [[spirit]], having authority of all but subject to [[destiny]].

The Supreme Nous then created Man, [[hermaphrodite|hermaphroditic]], in his own image and handed over his creation.  Man carefully observed the creation of his brother, the lesser Nous, and received his and his Father's authority over it all.  Man then rose up above the spheres' paths to better view the creation, and then showed the form of God to Nature.  Nature fell in love with it, and Man, seeing a similar form to his own reflecting in the water fell in love with Nature and wished to dwell in it.  Immediately Man became one with Nature and became a slave to its limitations such as [[gender]] and sleep.  Man thus became speechless (for it lost the Word) and became double, being mortal in body but immortal in [[spirit]], having authority of all but subject to [[destiny]].

The tale does not specifically contradict the theory of [[evolution]]{{Fact|date=August 2007}}, other than for Man, but most Hermeticists fully accept evolutionary theory as a solid grounding for the creation of everything from base matter to Man.{{Fact|date=August 2007}}

The tale does not specifically contradict the theory of [[evolution]], other than for Man, but most Hermeticists fully accept evolutionary theory as a solid grounding for the creation of everything from base matter to Man.

====Islam====

====Islam====

The creation narrative of [[Islam]] is split among many verses in the [[Qur'an]]. This narrative is similar to the Judeo-Christian accounts of creation. According to the Qur'an, the skies and the earth were joined together as one "unit of creation", after which they were "cloved asunder".<ref name = "atarmw">{{cite quran|21|30|style=nosup}}</ref>

The creation narrative of [[Islam]] is split among many verses in the [[Qur'an]]. This narrative is similar to the Judeo-Christian accounts of creation. According to the Qur'an, the skies and the earth were joined together as one "unit of creation", after which they were "cloved asunder".

There are 2 words: ''RATQ'' and ''FATQ''. "Ratq" does not mean joined together. As per Imam Sadiq (as), "Ratq" means no rain came down nor any vegetation was there. Then it was period of "Fatq" when the rain started and vegetation.- refer "Tafseer Al Safi Vol 3 Page 337/8.

There are 2 words: ''RATQ'' and ''FATQ''. "Ratq" does not mean joined together. As per Imam Sadiq (as), "Ratq" means no rain came down nor any vegetation was there. Then it was period of "Fatq" when the rain started and vegetation.- refer "Tafseer Al Safi Vol 3 Page 337/8.

After the parting of both, they simultaneously came into their present shape after going through a phase when they were smoke-like.<ref>{{cite quran|41|11|style=nosup}}</ref> The Qur'an states that the process of creation took 6 days or epochs (depending on the interpretation).

After the parting of both, they simultaneously came into their present shape after going through a phase when they were smoke-like. The Qur'an states that the process of creation took 6 days or epochs (depending on the interpretation).

Imam Ali (as) - son in law and cousin of Holy Prophet Mohamed (saw) says in Nahjul Balagha<ref>http://www.al-islam.org/nahjul/90.htm</ref>: Allah spread the earth on stormy and tumultuous waves and the depths of swollen seas, where waves clashed with each other and high surges leapt over one another. So the tumult of the stormy water was subdued by the weight of the earth, when the earth pressed it with its chest its shooting agitation eased, and when the earth rolled on it with its shoulder bones the water meekly submitted. Thus after the tumult of its surges it became tame and overpowered, and an obedient prisoner of the shackles of disgrace, while the earth spread itself and became solid in the stormy depth of this water. (In this way) the earth put an end to the pride, self conceit, high position and superiority of the water, and muzzled the intrepidity of its flow. Consequently it stopped after its stormy flow and settled down after its tumult.

Imam Ali (as) - son in law and cousin of Holy Prophet Mohamed (saw) says in Nahjul Balagha (https://www.al-islam.org/nahjul/90.htm]: Allah spread the earth on stormy and tumultuous waves and the depths of swollen seas, where waves clashed with each other and high surges leapt over one another. So the tumult of the stormy water was subdued by the weight of the earth, when the earth pressed it with its chest its shooting agitation eased, and when the earth rolled on it with its shoulder bones the water meekly submitted. Thus after the tumult of its surges it became tame and overpowered, and an obedient prisoner of the shackles of disgrace, while the earth spread itself and became solid in the stormy depth of this water. (In this way) the earth put an end to the pride, self conceit, high position and superiority of the water, and muzzled the intrepidity of its flow. Consequently it stopped after its stormy flow and settled down after its tumult.

When the excitement of water subsided under the earth's sides and under the weight of the high and lofty mountains placed on its shoulders, Allah flowed springs of water from its high tops and distributed them through plains and low places and moderated their movement by fixed rocks and high mountain tops. Then its trembling came to a standstill because of the penetration of mountains in (various) parts of its surface and their being fixed in its deep areas, and their standing on its plains. Then Allah created vastness between the earth and firmament, and provided blowing wind for its inhabitants. Then He directed its inhabitants to spread all over its convenient places. Thereafter He did not leave alone the barren tracts of the earth where high portions lacked in water-springs and where rivers could not find their way, but created floating clouds which enliven the unproductive areas and grow vegetation.

When the excitement of water subsided under the earth's sides and under the weight of the high and lofty mountains placed on its shoulders, Allah flowed springs of water from its high tops and distributed them through plains and low places and moderated their movement by fixed rocks and high mountain tops. Then its trembling came to a standstill because of the penetration of mountains in (various) parts of its surface and their being fixed in its deep areas, and their standing on its plains. Then Allah created vastness between the earth and firmament, and provided blowing wind for its inhabitants. Then He directed its inhabitants to spread all over its convenient places. Thereafter He did not leave alone the barren tracts of the earth where high portions lacked in water-springs and where rivers could not find their way, but created floating clouds which enliven the unproductive areas and grow vegetation.

The Qur'an states that God created the world and the cosmos, made all the creatures that walk, swim, crawl, and fly on the face of the earth from water <ref name = "atarmw"/>. He made the angels, and the sun, moon and the stars to dwell in the universe. He poured down the rain in torrents, and broke up the soil to bring forth the corn, the grapes and other vegetation; the olive and the palm, the fruit trees and the grass.

The Qur'an states that God created the world and the cosmos, made all the creatures that walk, swim, crawl, and fly on the face of the earth from water <ref name = "atarmw"/>. He made the angels, and the sun, moon and the stars to dwell in the universe. He poured down the rain in torrents, and broke up the soil to bring forth the corn, the grapes and other vegetation; the olive and the palm, the fruit trees and the grass.

God molded clay, earth, sand and water into a model of a man. He breathed life and power into it, and it immediately sprang to life. And this first man was called Adam. God took Adam to live in Paradise. In Paradise, God created Eve (or Hawa), the first woman, from out of Adam's side.{{Fact|date=January 2009}} God taught Adam the names of all the creatures, and then commanded all the angels to bow down before Adam. But Iblis (a jinn in the Qur'an - who is also considered to be Satan) refused to do this, and thus began to disobey God's will.{{Fact|date=January 2009}}

God molded clay, earth, sand and water into a model of a man. He breathed life and power into it, and it immediately sprang to life. And this first man was called Adam. God took Adam to live in Paradise. In Paradise, God created Eve (or Hawa), the first woman, from out of Adam's side. God taught Adam the names of all the creatures, and then commanded all the angels to bow down before Adam. But Iblis (a jinn in the Qur'an - who is also considered to be Satan) refused to do this, and thus began to disobey God's will.

God placed the couple in a beautiful garden in Paradise, telling them that they could eat whatever they wanted except the fruit of a forbidden tree. But Iblis (Satan) tempted them to disobey God, and eat the fruit. When God knew that Adam and Eve had disobeyed him, he cast them out of Paradise.

God placed the couple in a beautiful garden in Paradise, telling them that they could eat whatever they wanted except the fruit of a forbidden tree. But Iblis (Satan) tempted them to disobey God, and eat the fruit. When God knew that Adam and Eve had disobeyed him, he cast them out of Paradise.

====Judaism and Christianity====

====Judaism and Christianity====

Beliefs regarding creation differ among Judeo-Christian groups, both today and in the past. The grammar of the opening verse of Genesis is ambiguous, and can be read as either "In the beginning God created the heaven and the earth, and the earth was without form, and void..." ([[King James Version]]), or, equally valid, as "At the beginning of the making of heaven and earth, when the earth was unformed and void..."([[Rashi]], and with variations [[Ibn Ezra]] and [[Bereshith Rabba]]). The second reading, which supposes a pre-existing cosmos which God uses as the raw material for his work, is preferred by most scholars on a number of grounds{{Fact|date=November 2008}}: the phrase "heaven and earth", for example, is  a set phrase in Hebrew denoting "everything," and the word commonly translated as "created" (in "God created the Heavens and the earth") is commonly associated with molding something from already-existing raw material.

Beliefs regarding creation differ among Judeo-Christian groups, both today and in the past. The grammar of the opening verse of Genesis is ambiguous, and can be read as either "In the beginning God created the heaven and the earth, and the earth was without form, and void..." ([[King James Version]]), or, equally valid, as "At the beginning of the making of heaven and earth, when the earth was unformed and void..."([[Rashi]], and with variations [[Ibn Ezra]] and [[Bereshith Rabba]]). The second reading, which supposes a pre-existing cosmos which God uses as the raw material for his work, is preferred by most scholars on a number of grounds: the phrase "heaven and earth", for example, is  a set phrase in Hebrew denoting "everything," and the word commonly translated as "created" (in "God created the Heavens and the earth") is commonly associated with molding something from already-existing raw material.

Genesis has two creation narratives. In the first (Genesis 1:1-2:3), God progressively creates facets of the world during each day of a 7-day week. Creation is by divine command: God says "Let there be light!" and light is created. Mankind (the Hebrew implies the simultaneous creation of male and female, and leaves open the possibility of more than a single pair){{Fact|date=August 2008}} is created after the entire world is prepared for them; they are created in the "image" of God, which probably carried the meaning that mankind was to be God's representative on earth, with dominion and care over all other created things. The final day marks the sanctification of the [[Sabbath]] as a day sacred to God. The second story (Genesis 2:4-25) is in one sense an aetiology of the origins of morality: it begins with the creation of man and woman (separately - unlike the first story, one of the themes of the second is the origin of marriage and of male dominion over the female) in God's [[garden of Eden]]; [[Adam and Eve]] live in harmony with God until they gain "knowledge of good and evil" (the Hebrew is another set phrase, meaning "knowledge of everything" rather than strictly moral knowledge) and are expelled from God's presence into the fallen world.

Genesis has two creation narratives. In the first (Genesis 1:1-2:3), God progressively creates facets of the world during each day of a 7-day week. Creation is by divine command: God says "Let there be light!" and light is created. Mankind (the Hebrew implies the simultaneous creation of male and female, and leaves open the possibility of more than a single pair) is created after the entire world is prepared for them; they are created in the "image" of God, which probably carried the meaning that mankind was to be God's representative on earth, with dominion and care over all other created things. The final day marks the sanctification of the [[Sabbath]] as a day sacred to God. The second story (Genesis 2:4-25) is in one sense an aetiology of the origins of morality: it begins with the creation of man and woman (separately - unlike the first story, one of the themes of the second is the origin of marriage and of male dominion over the female) in God's [[garden of Eden]]; [[Adam and Eve]] live in harmony with God until they gain "knowledge of good and evil" (the Hebrew is another set phrase, meaning "knowledge of everything" rather than strictly moral knowledge) and are expelled from God's presence into the fallen world.

There is no single or comprehensive cosmology in the Hebrew bible, so that it is difficult to state with any degree of confidence just what the world created by the Hebrew God looked like. [[Book of Job|The Book of Job]] mentions the pillars that support the earth, the foundations for the world, the "gate" which closes the sea and marks its boundary, the celestial storerooms of the snow and hail, and the channels through which the rain to pours out of the heavens (which are plural - other Biblical verses make clear that there are three heavens, with the stars being set in one and Yahweh having His throne above the highest).

There is no single or comprehensive cosmology in the Hebrew bible, so that it is difficult to state with any degree of confidence just what the world created by the Hebrew God looked like. [[Book of Job|The Book of Job]] mentions the pillars that support the earth, the foundations for the world, the "gate" which closes the sea and marks its boundary, the celestial storerooms of the snow and hail, and the channels through which the rain to pours out of the heavens (which are plural - other Biblical verses make clear that there are three heavens, with the stars being set in one and Yahweh having His throne above the highest).

[[2 Peter]] implies belief in a Hebraic word-created, geocentric cosmos: "by the word of God the heavens were of old, the earth standing out of the water and in the water," this being the waters of chaos which filled the entire cosmos{{Fact|date=August 2008}}. Christianity's major innovation was the doctrine of [[creation ex nihilo]], creation "out of nothing". The Church of the first few centuries AD, writing and thinking in Greek rather than Hebrew, and drawing  heavily on Greek philosophical ideas as transmitted by the [[Philo of Alexandria]] (a 1st century BC Jewish thinker who tried to reconcile Judaism with [[Platonism]]), the Church lost the ambiguity of the Hebrew text and replaced it with Greek clarity and "In the beginning God created Heaven and Earth" became the accepted reading of Genesis 1 for both Christians and Jews.

[[2 Peter]] implies belief in a Hebraic word-created, geocentric cosmos: "by the word of God the heavens were of old, the earth standing out of the water and in the water," this being the waters of chaos which filled the entire cosmos. Christianity's major innovation was the doctrine of [[creation ex nihilo]], creation "out of nothing". The Church of the first few centuries AD, writing and thinking in Greek rather than Hebrew, and drawing  heavily on Greek philosophical ideas as transmitted by the [[Philo of Alexandria]] (a 1st century BC Jewish thinker who tried to reconcile Judaism with [[Platonism]]), the Church lost the ambiguity of the Hebrew text and replaced it with Greek clarity and "In the beginning God created Heaven and Earth" became the accepted reading of Genesis 1 for both Christians and Jews.

The Church was not, however, [[biblical literalism|literalist]], and Biblical commentators throughout the ages discussed the degree to which the accounts of Creation were to be taken literally or allegorically.  [[Maimonides]]<ref>''Guide to the Perplexed'' 2:17</ref> and [[Gersonides]],<ref>''[[Jewish_philosophy#Jewish_philosophy_after_Maimonides|Milchamot Hashem]]'' 6:8</ref> in particular, commented that the account of Creation should not be taken literally.  More recently, such Torah scholars as [[Eliyahu Eliezer Dessler|Rabbi Eliyahu Dessler]] also supported a non-literal approach to the opening chapters of Genesis.<ref>''[[Eliyahu_Eliezer_Dessler#Influence_and_ideas|Strive for Truth]]'', V.II p 151</ref>

The Church was not, however, [[biblical literalism|literalist]], and Biblical commentators throughout the ages discussed the degree to which the accounts of Creation were to be taken literally or allegorically.  [[Maimonides]]<ref>''Guide to the Perplexed'' 2:17</ref> and [[Gersonides]],<ref>''[[Jewish_philosophy#Jewish_philosophy_after_Maimonides|Milchamot Hashem]]'' 6:8</ref> in particular, commented that the account of Creation should not be taken literally.  More recently, such Torah scholars as [[Eliyahu Eliezer Dessler|Rabbi Eliyahu Dessler]] also supported a non-literal approach to the opening chapters of Genesis.<ref>''[[Eliyahu_Eliezer_Dessler#Influence_and_ideas|Strive for Truth]]'', V.II p 151</ref>

The [[Zoroastrianism|Zoroastrian]] story of creation has [[Ahura Mazda]] creating 16 lands, one by one, such that each would be delightful to its people.  As he finished each one, [[Angra Mainyu]] applied a counter-creation, introducing plague and sin of various kinds. The dualistic idea of two primordial spirits, called twins by Zoroaster, goes back to an Indo-European prototype.  Although the idea of dualism came from the idea that "god" could not create evil so both evil and good pre-existed before time.

The [[Zoroastrianism|Zoroastrian]] story of creation has [[Ahura Mazda]] creating 16 lands, one by one, such that each would be delightful to its people.  As he finished each one, [[Angra Mainyu]] applied a counter-creation, introducing plague and sin of various kinds. The dualistic idea of two primordial spirits, called twins by Zoroaster, goes back to an Indo-European prototype.  Although the idea of dualism came from the idea that "god" could not create evil so both evil and good pre-existed before time.

==[http://nordan.daynal.org/wiki/index.php?title=Creation_%28continued%29 Next page (Americas & Pacifica)]==

==[https://nordan.daynal.org/wiki/index.php?title=Creation_%28continued%29 Next page (Americas & Pacifica)]==

[[Category: Cosmology]]

[[Category: Cosmology]]

[[Category: Languages and Literature]]

[[Category: Languages and Literature]]