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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.

=====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 ''[http://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]].  

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.

====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 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>