Cosmogony is not the same as the problem of skepticism.  The question of how to begin, and whatever answer is finally arrived at, is already metaphysics. 


There are basically two types of skepticism - empirical and transcendental.  Empirical skepticism doubts that immediate experience is real (am I in a simulation? How do I know that regularities I'm accustomed to are laws?).  Transcendental skepticism doubts that the categorial apparatus through which I experience the world has any purchase on the real in itself (If my brain is evolved and inflected by culture, how can I be sure that my a prioiris are, so to speak, really  a priori).  


One can either see skepticism as a problem (even a distressing one) to be solved (al-Ghazali, Descartes) or a sort of epistemological fact to be savored (Sextus Empiricus, Kant, Hume).   And there are different ways of either resolving or savoring the mystery.   


But it in all these cases, the cosmogonical problem has already been elided.  


The problem of cosmogony is pre-epistemological.  It is simply the problem.   Something is wrong, something is astonishing.   That is all. 


Further, if we take this 'something wrong' to be a gap inherent to the symbolic, or we take it as a starting point for a theory of the idea, as a differential antagonism - we have also crossed from cosmogony into either metaphysics or deontology.   Similarly if we identify it as an affective dimension of cognition or if we propose a practical solution (eschatology).


We can't even identify terms in terms of which to approach it (say, set theory, discursive proof, conceptual architecture, mystical apprehension, natural science) without eliding it, which is to say without positing it as having some kind of cause and therefore basically being a substance 


Cosmogony simply preserves and protects the fact - but it is not even a fact - that there is something wrong.   All we can do is give it a name: its name is SHEYMN.   


But - there is more to it than that.   Because as soon as we isolate SHEYMN in this way we gesture towards a space in which strictly speaking there is no difference between my own woes and the creation of the entire universe.  The materials of Lurianic Kabbalah become available to a theory that is one with its own expression as well as that which it seeks to describe.