All religious speculative cosmogony is tautology, as is apparent from this example. In cosmogony man declares or realises the idea he has of the world; he merely repeats what he has already said in another form. Thus here, if the world is a machine, it is self-evident that it did not make itself, that, on the contrary, it was created, i.e., had a mechanical origin. Herein, it is true, the religious consciousness agrees with the mechanical theory, that to it also the world is a mere fabric, a product of Will. But they agree only for an instant, only in the moment of creation; that moment past, the harmony ceases. The holder of the mechanical theory needs God only as the creator of the world; once made, the world turns its back on the Creator, and rejoices in its godless self-subsistence. But religion creates the world only to maintain it in the perpetual consciousness of its nothingness, its dependence on God. [156] To the mechanical theorist, the creation is the last thin thread which yet ties him to religion; the religion to which the nothingness of the world is a present truth (for all power and activity is to it the power and activity of God), is with him only a surviving reminiscence of youth; hence he removes the creation of the world, the act of religion, the non-existence of the world (for in the beginning, before the creation, there was no world, only God), into the far distance, into the past, while the self-subsistence of the world, which absorbs all his senses and endeavours, acts on him with the force of the present. The mechanical theorist interrupts and cuts short the activity of God by the activity of the world. With him God has indeed still an historical right, but this is in contradiction with the right he awards to Nature; hence he limits as much as possible the right yet remaining to God, in order to gain wider and freer play for his natural causes, and thereby for his understanding.