A religious cosmology (also mythological cosmology) is a way of explaining the origin, the history and the evolution of the cosmos or universe based on the religious mythology of a specific tradition. Religious cosmologies usually include an act or process of creation by a creator deity or a larger pantheon.
The universe of the ancient Israelites was made up of a flat disc-shaped earth floating on water, heaven above, underworld below. Humans inhabited earth during life and the underworld after death, and the underworld was morally neutral; only in Hellenistic times (after c.330 BC) did Jews begin to adopt the Greek idea that it would be a place of punishment for misdeeds, and that the righteous would enjoy an afterlife in heaven. In this period too the older three-level cosmology was widely replaced by the Greek concept of a spherical earth suspended in space at the centre of a number of concentric heavens.
Around the time of Jesus or a little earlier, the Greek idea that God had actually created matter replaced the older idea that matter had always existed, but in a chaotic state. This concept, called creatio ex nihilo, is now the accepted orthodoxy of most denominations of Judaism and Christianity. Most denominations of Christianity and Judaism claim that a single, uncreated God was responsible for the creation of the cosmos.
The Earth's creation, according to Mormon scripture, was not ex nihilo, but organized from existing matter. The faith teaches that this earth is just one of many inhabited worlds, and that there are many governing heavenly bodies, including a planet or star Kolob which is said to be nearest the throne of God. According to the King Follett discourse, God the Father himself once passed through mortality like Jesus did, but how, when, or where that took place is unclear. The prevailing view among Mormons is that God once lived on a planet.
In Buddhism, the universe comes into existence dependent upon the actions (karma) of its inhabitants. Buddhists posit neither an ultimate beginning nor final end to the universe, but see the universe as something in flux, passing in and out of existence, parallel to an infinite number of other universes doing the same thing.
The Buddhist universe consists of a large number of worlds which correspond to different mental states, including passive states of trance, passionless states of purity, and lower states of desire, anger, and fear. The beings in these worlds are all coming into existence or being born, and passing out of existence into other states, or dying. A world comes into existence when the first being in it is born, and ceases to exist, as such, when the last being in it dies. The universe of these worlds also is born and dies, with the death of the last being preceding a universal conflagration that destroys the physical structure of the worlds; then, after an interval, beings begin to be born again and the universe is once again built up. Other universes, however, also exist, and there are higher planes of existence which are never destroyed, though beings that live in them also come into and pass out of existence.
As well as a model of universal origins and destruction, Buddhist cosmology also functions as a model of the mind, with its thoughts coming into existence based on preceding thoughts, and being transformed into other thoughts and other states.
Islam teaches that God created the universe, including Earth's physical environment and human beings. The highest goal is to visualize the cosmos as a book of symbols for meditation and contemplation for spiritual upliftment or as a prison from which the human soul must escape to attain true freedom in the spiritual journey to God.
Below here there are some other citations from the Quran on cosmology.
"And the heavens We constructed with strength, and indeed, We are [its] expander." 51:47 Sahih International
"Do not the unbelievers see that the heavens and the earth were joined together (as one unit of creation), before We clove them asunder? We made from water every living thing. Will they not then believe?" 21:30 Yusuf Ali translation
"The day that We roll up the heavens like a scroll rolled up for books (completed),- even as We produced the first creation, so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it." 21:104 Yusuf Ali translation
The Hindu cosmology indicates that the present cycle is not the beginning of everything but preceded by an infinite number of universes and to be followed by another infinite number of universes.
The Rig Veda questions the origin of the cosmos in: "Neither being (sat) nor non-being was as yet. What was concealed? And where? And in whose protection?…Who really knows? Who can declare it? Whence was it born, and whence came this creation? The devas (demigods) were born later than this world's creation, so who knows from where it came into existence? None can know from where creation has arisen, and whether he has or has not produced it. He who surveys it in the highest heavens, he alone knows-or perhaps does not know." 
The Rig Veda's view of the cosmos also sees one true divine principle self-projecting as the divine word, Vaak, 'birthing' the cosmos that we know, from the monistic Hiranyagarbha or Golden Womb. The Hiranyagarbha is alternatively viewed as Brahma, the creator who was in turn created by God, or as God (Brahman) himself. The creation begins anew after billions of years (Solar years) of non-existence.
Brahma's day is divided in one thousand cycles (Maha Yuga, or the Great Year). Maha Yuga, during which life, including the human race appears and then disappears, has 71 divisions, each made of 14 Manvantara (1000) years. Each Maha Yuga lasts for 4,320,000 years. Manvantara is Manu's cycle, the one who gives birth and governs the human race.
Each Maha Yuga consists of a series of four shorter yugas, or ages. The yugas get progressively worse from a moral point of view as one proceeds from one yuga to another. As a result, each yuga is of shorter duration than the age that preceded it. The current Kali Yuga (Iron Age) began at midnight 17 February / 18 February in 3102 BC in the proleptic Julian calendar.
Jain cosmology considers the loka, or universe, as an uncreated entity, existing since infinity, having no beginning or an end. Jain texts describe the shape of the universe as similar to a man standing with legs apart and arm resting on his waist. This Universe, according to Jainism, is narrow at the top, broad at the middle and once again becomes broad at the bottom.
Mahāpurāṇa of Ācārya Jinasena is famous for this quote: "Some foolish men declare that a creator made the world. The doctrine that the world was created is ill advised and should be rejected. If God created the world, where was he before the creation? If you say he was transcendent then and needed no support, where is he now? How could God have made this world without any raw material? If you say that he made this first, and then the world, you are faced with an endless regression."
There is a "primordial universe" Wuji (philosophy), and Hongjun Laozu, water or qi. It transformed into Taiji and multiplied into everything. The Pangu legend tells a formless chaos coalesced into a cosmic egg. Pangu emerged (or woke up) and separated Yin from Yang with a swing of his giant axe, creating the Earth (murky Yin) and the Sky (clear Yang). To keep them separated, Pangu stood between them and pushed up the Sky. After Pangu died, he became everything.
- Creation myth
- Bahá'í cosmology
- Cosmology (The Urantia Book)
- Cosmology of Dogon people of Mali (West Africa)
- Esoteric cosmology
- History of the Center of the Universe
- Raelian cosmology
- Cosmology of Round of Theosophy based on Book of Dzyan
- Zoroastrian cosmology
- Aune 2003, p. 119
- Wright 2002, pp. 117,124–125
- Lee 2010, pp. 77–78
- One of the severest critics of religious cosmologies from the standpoint of physics was Adolf Grünbaum, 'The Poverty of Theistic Cosmology' (2004), now in his Collected Works (edited by Thomas Kupka), vol. I, New York: Oxford University Press 2013, ch. 7 (pp. 151-200); some earlier papers on the same subject can also be found in this volume
- "An explanation of Mormon beliefs about God", BBC – Religions, 2009-10-02.
- Jana Riess and Christopher Kimball Bigelow, Mormonism for Dummies (John Wiley & Sons, 2005, ISBN 978-0-7645-7195-4) ch. 3.
- Rig Veda 10. 129
- “This universe is not created nor sustained by anyone; It is self sustaining, without any base or support” “Nishpaadito Na Kenaapi Na Dhritah Kenachichch Sah Swayamsiddho Niradhaaro Gagane Kimtvavasthitah” [Yogaśāstra of Ācārya Hemacandra 4.106] Tr by Dr. A. S. Gopani
- See Hemacandras description of universe in Yogaśāstra “…Think of this loka as similar to man standing akimbo…”4.103-6
- Gravrand, Henry, "La civilisation sereer : Pangool", vol. 2, Les Nouvelles Editions Africaines du Senegal, (1990) pp 20-21, 149-155, ISBN 2-7236-1055-1
- Clémentine Faïk-Nzuji Madiya, Canadian Museum of Civilization, Canadian Centre for Folk Culture Studies, International Centre for African Language, Literature and Tradition (Louvain, Belgium). ISBN 0-660-15965-1. pp 5, 27, 115
- Aune, David E. (2003). "Cosmology". Westminster Dictionary of the New Testament and Early Christian Literature. Westminster John Knox Press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Bernstein, Alan E. (1996). The Formation of Hell: Death and Retribution in the Ancient and Early Christian Worlds. Cornell University Press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Berlin, Adele (2011). "Cosmology and creation". In Berlin, Adele; Grossman, Maxine. The Oxford Dictionary of the Jewish Religion. Oxford University Press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Lee, Sang Meyng (2010). The Cosmic Drama of Salvation. Mohr Siebeck.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
- Wright, J. Edward (2002). The Early History of Heaven. Oxford University Press.<templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>