Krsnaquli

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Hello, Krsnaquli!

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Happy editing! Cheers, —asparagusus (interaction) ^sprouts! 14:35, 1 March 2024 (UTC)

Thanks! —कृष्णकुलि^Krsnaquli || Contact - 14:35, 1 March 2024 (UTC)

March 2024

Please stop. If you continue to violate Wikipedia's no original research policy by adding your personal analysis or synthesis into articles, you may be blocked from editing. —SpacemanSpiff 07:05, 11 March 2024 (UTC)

You must use page numbers for books

I'll probably revert all your edits without page numbers. No one should have to read all a book to find what you are referring to. Doug Weller talk 16:29, 11 March 2024 (UTC)

There are multiple parts within book that refers the information, and its impossible to enter multiple pages. Instead of damaging contributions, you could simply ask for the specific part you are searching for at the talk page. —कृष्णकुलि^Krsnaquli || Contact - 16:49, 11 March 2024 (UTC)

For the last revert I made, how about quotes backing the text. Doug Weller talk 20:25, 11 March 2024 (UTC)

I guess you are mentioning your revert in Sufi metaphysics page. David Bentley Hart's book, "The Experience of God: Being, Consciousness, Bliss" underlines classical theistic sufi understanding; But I will start with quoting the definition of classical theism within book:

DBH describes his purpose to be explaining the classical theistic traditions at the book:

"All I want to do in the pages that follow is to attempt to explain, as lucidly as I can, how traditional understandings of God illuminate and are illumi nated by those experiences" page 15

He later separates understanding of singular God into two different definitions. He calls the belief of "God as an all-powerful designer" as theistic personalism, and "God as Absolute Being, the souce of all other existence" as classical theism. This part is quite long so I will just include the last sentence, I would reccomend you to read it:

"...Actually, the argument of my second Protestant philosopher above provides an almost perfect illustration of the difference be tween “theistic personalism” (to use the politer term) and classical theism." page 130

For God being transcendant to all existence, he mentions that traditions of classical theism do not consider questions that concern nature as a relevance to God:

"...That, however, is not a question relevant to the reality of the transcendent God, and for this reason it has never been treated as such in the philosophical traditions of classical theism." page 303

He also differates the conditioned beings and the Unconditioned Being, God, per the God definition of classical theistic traditions:

"For one thing, it has made it very hard for many of those philosophers to make much sense of the ancient and necessary premise, common to all classical theistic philosophies, that the words we use about God, to the extent that we use them correctly, have meanings only remotely analogous to what those same words mean when we use them of created things." page 125

Below here is mentioned about Sufi traditions

At this part he is explaing Sufi God definition:

"As Sufi tradition says, God is al-Haqq, Reality as such, underlying everything. All finite things are limited expressions, graciously imparted, of that actuality that he possesses in infinite abundance." page 109

Here, before he explains classical theistic God; he mentions traditions that follow the same definition:

"What then, at last, does it really mean to say that God is “Being” or Reality or the source and ground of all reality? What does it mean to think of him as Sufism’s al-Haqq, or Jewish mysticism’s Great Reality or “Root of all roots,” or Thomas’s actus essendi sub sistens (subsistent act of being), or Eckhart’s Istigkeit (“Is-ness”), or so on?" page 122-123

Sufism's God as the Absolute:

"as Sufi tradition says, God as al-Ahad, the One, is also the transcendent unity of all existence, wahdat al-wujud. We can affirm also that, as the Isha Upanishad says, God dwells in all as transcending all; or that, as Augustine says, God is at once both nearer than what is inmost to me and beyond what is highest in me." page 141

God as Absolute Self in Sufism:

"For Sufi thought, God is the Self of all selves, the One—al-Ahad—who is the sole true “I” underlying the consciousness of every dependent “me.”" page 228

Please keep in mind that I'm quite a new editor and might have mistakes. Feel free to ask if you have other questions! —कृष्णकुलि^Krsnaquli || Contact - 06:51, 12 March 2024 (UTC)

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