Changes

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

====India====

====India====

=====Buddhist=====

=====Buddhist=====

[[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."[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." [http://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.[http://www.boston.com/news/globe/ideas/articles/2003/09/14/the_buddha_of_suburbia/]

[[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.

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]].

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 ''[http://en.wikipedia.org/wiki/Kāla_(time) 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.[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>

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.

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. (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]

[[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]].

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).

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 (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.

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.