God didn't produce a ready-made world. The Creator has done something cleverer than this, making a world able to make itself.

Our whole tradition has trained us to think always of God as being outside the world and shaping its dead material in some form. But upon making a general survey of creation myths, we see that this type of God mirrors a rare and specific situation; it mirrors a state where consciousness has already markedly withdrawn, as an independent entity, out of the unconscious and therefore can turn toward the rest of the material as if it were its dead object. It also already shows a definite separation between subject and object; God is the subject of the creation and the world, and its material is the dead objects with which he deals. Naturally we must correct this viewpoint by putting it into its right context, namely, that the craftsman in primitive societies never imagined himself to be doing the work himself. Nowadays if you watch a carpenter or a smith, he is in a position to feel himself as a human being with independent consciousness, who has acquired from his teacher a traditional skill with which he handles dead material. He feels that his skill is a man-made possession, which he owns. If we look at the folklore and mythology of the different crafts in more primitive societies, we see that they have a much more adequate view of it. They all still have tales which show that; man never invented any craft or skill, but that it was revealed to him, that it is the Gods who produced the knowledge which man now uses if he does anything practical.

Give me matter, and I will construct a world out of it!

Everyone tries to create a world he can live in, and what he can't use he often can't see. But the real world is already created, and if your fabrication doesn't correspond, then even if you feel noble and insist on there being something better than what people call reality, that better something needn't try to exceed what, in its actuality, since we know it so little, may be very surprising. If a happy state of things, surprising; if miserable or tragic, no worse than what we invent.

Give me matter and i will build a world out of it.

This proof can at most, therefore, demonstrate the existence of an architect of the world, whose efforts are limited by the capabilities of the material with which he works, but not of a creator of the world, to whom all things are subject.

Those who believe in the destruction of the world, either deny the existence of the Gods, or, while admitting it, deny God's power. Therefore he who makes all things by his own power makes all things subsist together with himself. And since his power is the greatest power he must needs be the maker not only of men and animals, but of Gods, men, and spirits. And the further removed the first God is from our nature, the more powers there must be between us and him. For all things that are very far apart have many intermediate points between them.

God, creating the universe, neither made it perfectly like Himself, nor perfectly unlike, for He, being One, has made the world as not one, from the diverse multiplicity of its innumerable parts, ordaining, nevertheless, that they should collect into a certain unity by their exact contiguity. The upper world has no connexion with this subject; the lower, and elementary world, owes this contiguity to the weight divinely impressed on its parts, aided by the subtle fluidity of some of its simple bodies. It is by this quality, with which the matter of the four elements is more or less invested, that they are separated from one another, and each transported to its proper place, as the generation of compounds, and the beauty of the universe requires.

He alone is without beginning, and He Himself is the beginning of all things. God is a Spirit, not ​pervading matter, but the Maker of material spirits, and of the forms that are in matter; He is invisible, impalpable, being Himself the Father of both sensible and invisible things. Him we know from His creation, and apprehend His invisible power by His works. I refuse to adore that workmanship which He has made for our sakes. The sun and moon were made for us: how, then, can I adore my own servants? How can I speak of stocks and stones as gods? For the spirit that pervades matter is inferior to the more divine spirit; and this, even when assimilated to the soul, is not to be honoured equally with the perfect God.

God's and beasts, that is what our world is made of.

If there is a divine being who made everything, including us, what would our experiences with this being look like? The moment God is figured out with nice neat lines and definitions, we are no longer dealing with God. We are dealing with somebody we made up. And if we made him up, then we are in control. And so in passage after passage, we find God reminding people that he is beyond and bigger and more.

The objective world is only “material”: it’s there, but it could be there in a great many different forms and aspects...Even here there [are] still possibilities: it can’t be just anything. But perhaps extracting a finite schema from the variety of mythologies, literatures, or religions might contribute something to the understanding of what some of these possibilities could be. The individual can’t create his own world, except in art or fantasy: society can only create a myth of concern. What fun if one could get just a peep at what some of the other worlds are that a new humanity could create–no, live in. (p. 287-8)

Since geometry is co-eternal with the divine mind before the birth of things, God himself served as his own model in creating the world (for what is there in God which is not God?), and he with his own image reached down to humanity.

The entire lower world was created in the likeness of the higher world. All that exists in the higher world appears like an image in this lower world; yet all this is but One.