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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.

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).

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 ''[[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 [[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====

=====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.[http://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 | [http://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=====

====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 [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. (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 [http://bahai-library.com/unpubl.articles/originality/species.html] Bahá'ís believe that humanity was created to know God and to serve his purpose.[http://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====

====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 (http://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.