- Rodney H. Clarken. Absolute Poverty and Utter Nothingness (1997). Bahá’u’lláh’s ideas of poverty as detachment, and nothingness as selflessness. Cites some commonalities in concepts of detachment and nothingness from Buddha, Confucius, Jesus, Muhammad and Socrates as five of the greatest philosophers or prophets.
- Jordi Vallverdu Segura, Josuke Nakano. Architectures of Thinking, The (2022). Sacred architectures play a role in shaping cognition — which results from the relationships between the subject and their surroundings. By sharing an environment and its relationships, members of a community define their values, attitudes, and "reality."
- Michael W. Sours. Bahá'í Cosmological Symbolism and the Ecofeminist Critique (1995). Constituents of Bahá'í cosmological symbolism; introduction to the main feminist/environmentalist arguments; eschatological character of Bahá'í cosmological symbolism; Bahá'í eschatology provides answers to many feminist and ecological objections.
- Bahá'í Faith and Buddhism Dialogue (1995). Eleven email postings from Bruce Burrill, Juan Cole, Moojan Momen, and Dann May, from the listserver Talisman 1.
- William Garlington. Bahá'í Faith in India, The: A Developmental Stage Approach (1997-06). 5 distinct stages of development of Bahá'í history in India, each with its own unique personalities and events, patterns of community organization and missionary endeavor; the internal and external dynamics which led to these changes.
- William Garlington. Bahá'í Faith in Malwa, The: A Study of a Contemporary Religious Movement (1975). A broad overview of Bahá'í history in general and in India in particular. Examination of present-day activities, sociological frameworks of village life, and development of local Bahá'í administrative orders.
- Ian Kluge. Bahá'í Ontology, Part Two: Further Explorations (2006). A further exploration of Bahá'í ontology: becoming and change; substance, soul, and identity; the nature of being and nothingness; time; the one and the many; the nature of things; what makes something real; social ontology; Buddhism and Hegel
- Universal House of Justice. Bahá'í Perspective on the Concept of "Karma" (2006-09-05). Summary of the meaning of karma in Hinduism and Buddhism; Bahá'í views on karma and reincarnation as shown by selected passages in the Hidden Words and other Writings.
- William Garlington. Bahá'í Proselytization in Malwa, India (1984/2001). The establishment of the Bahá'í Faith in Malwa amongst poor rural villagers; elements of appeal, including the use of Hindu terminology.
- Sateh Bayat, Vafa Bayat. Bahá'í Understanding of Reincarnation in Relation to the World's Faiths, A (2005). Concepts of reincarnation in Hinduism, Buddhism, Judaism, Christianity, and Islam; the Bahá'í religion's rejection of the idea of reincarnation; its model of a spiritual progress which continues after death.
- Ian Kluge. Bahá'í Writings and the Buddhist Doctrine of Emptiness, The: An Initial Survey (2019). Agreements and convergence of the Buddhist concept of sunyata with the Bahá'í Writings.
- Francis Henry Skrine. Bahá'ísm, the religion of brotherhood and its place in the evolution of creeds (1912). An outsider's sympathetic portrayal of the Bahá'í history and teachings, written with "express approval" of Abdu'l-Bahá.
- Moojan Momen. Baha'u'llah's Prophetology: Archetypal patterns in the lives of the founders of the world religions (1995). Explores the theory that the lives of the prophet-founders of the world religions have in some ways re-capitulated each other.
- Roland Faber. Bahá'u'lláh and the Luminous Mind: Bahá'í Gloss on a Buddhist Puzzle (2017). Non-duality is of central importance to Buddhist thought and experience; on monism and non-dualism as reflected in Asian religious expressions, including Hinduism's Advaita Vedanta.
- Anjam Khursheed. Body, Mind, Soul and Spirit (1998). The Bahá'í view of human nature involves an interaction between spirit, soul and body — these three elements exist both in the Semitic religions and in the Far Eastern ones; Western dualist and Eastern monist traditions are in fact all tripartite.
- Phyllis Ghim-Lian Chew. Brothers and Sisters: Buddhism in the Family of Chinese Religion (2000). The endurance of Confucianism for 2,000 years is partly because Buddhism and Taoism were content to play a subordinate role and not infringe upon the "Chinese Great Tradition"; implications of Buddhism's role in relation to new religions in China.
- Donald R. Witzel. Carmelo Perez Toledo, trans. Buda: Profeta de Dios (1957). Una de las primeras contribuciones bahá'ís al estudio del Budismo.
- Abdu'l-Bahá, Shoghi Effendi. Buddha, Krishna, Zoroaster and Related Subjects (1991). A compilation on the status of Buddha, Krishna, Zoroaster and other figures.
- Daniel Conner. Buddhism and the Bahá'í Faith (1971-72 Winter). Brief summary of the history and thought of Buddhism; commonalities with Western concepts; different emphases placed on ethics vs. metaphysics; aspects of social control.
- Moojan Momen. Buddhism and the Bahá'í Faith (1995).
- Warwick Bahá'í Bookshop. Buddhism and the Bahá'í Faith: Warwick Leaflets (2002). An overview of similar Bahá'í and Buddhist teachings.
- Jonah Winters. Buddhism and the Bahá'í Faith, by Moojan Momen: Review (1994). Issues raised by Momen's attempt to show that both religions are compatible, that the manifestation of Bahá'u'lláh fulfills the prophecies of the Buddha on the coming of a future Maitreya Buddha, and Bahá'í re-interpretations of Buddhist theology.
- Ian Kluge. Pierre Spierckel, trans. Buddhism and the Bahá'í Writings: An Ontological Rapprochement (2007). The Bahá'í Faith and Buddhism are two different and apparently incompatible religions, but they share fundamental ontological principles. Thus, their analyses of reality and what it means 'to be' are largely compatible.
- Nozomu Sonda. Bushido (Chivalry) and the Traditional Japanese Moral Education (2007). Japanese virtues explained by Nitobe in 1900 in comparison with the Bahá'í perspective on moral education.
- Kow Mei Kao. Chinese Religions: Evolution, Compatibility and Adaptability - A Historical Perspective (2000). Case study of the history of Chinese civilization through the formation of the three major religions in imperial China: Confucianism, Daoism and Buddhism; their compatibility, adaptability, and mutual influences in their early development.
- Bahá'í International Community. Common Goal of Universal Peace in Buddhism and the Baha'i Faith, The: A Paper delivered to the Asian Buddhist Conference for Peace (1990-09-16). Statement on the launching of "The Promise of World Peace" initiative, shared principles of Buddhism and the Bahá'í Faith, and some of the barriers to world peace and the role that religions must play.
- Jack Coleman. Common Grounds between Buddhism, Quantum Physics, and the Bahá'í Faith (1997-05). Some parallels and similarities between the Bahá'í Faith, Buddhism, and physics.
- Albert Cheung. Common Teachings from Chinese Culture and the Bahá'í Faith: From Material Civilization to Spiritual Civilization (2000). An examination of the similarities in belief between the Bahá'í Faith and traditional Chinese culture.
- Moojan Momen. Comparative Lives of the Founders of the World Religions (1995). Table comparing the lives of the Founders of the world's religions.
- Muhammad Iqbal. Development of Metaphysics in Persia, The: A Contribution to the History of Muslim Philosophy (1908). Short philosophical observations on the theology of the Báb and Bahá'u'lláh.
- Piya Tan. Divine Qualities of Spiritual Dialogue (2001). The Buddhist basis for dialogue is found in its four virtues: love (the world as an extended family), compassion (listening to others), altruistic joy (learning from their success and beliefs) and equanimity (courage to accept the spirituality of others).
- WellSpring International Educational Foundation for the Study and Application of the Sacred Texts. Divine Virtues and Spiritual Qualities: A Compilation from Sacred Texts (2003). Comprehensive exploration of 77 virtues and qualities drawn from the texts of various religions.
- Mírzá Abu’l-Fadl Gulpáygání. Elucidation of the Meaning of The Greatest Name (1945?). Explanation of "The Greatest Name," with words of Abdu'l-Bahá, as copied by May Maxwell. Source and date not known.
- Phyllis Ghim-Lian Chew. Emergence and Organization of Chinese Religions, The (2014). The nature of leadership and succession in Chinese religious organisations and society, home temples, village temples, and monasteries.
- Zaid Lundberg. From Adam to Bahá'u'lláh: The Idea of a Chain of Prophecy (2002). Whilst the modern period has seen a series of scientific paradigm shifts which have radically altered the scientific understanding of man and nature, no theory of religion has had similar success; the potential of the Bahá’í perspective.
- Amin E. Egea. Further Comments on a Passage of the Lawh-i-Hikmat (2009). A study of Pre-Islamic sources on the relation of Greek Philosophers and Jewish sages.
- Moojan Momen. God of Bahá'u'lláh, The (2005). A close look at the view of God presented in the Writings of Bahá’u’lláh and analysis of the consequences of a number of His statements.
- Julie Badiee. Image of the Mystic Flower, The: Exploring the Lotus Symbolism in the Bahá'í House of Worship (2000). The design of the temple in India creates the visual effect of a large, white lotus blossom emerging from the pools of water around it. Besides many other deep and old cultural meanings, flower imagery symbolizes the appearance of the new Manifestation.
- Universal House of Justice, Horace Holley, Fariborz Sahba, Sheriar Nooreyezdan. Institution of the Mashriqu'l-Adhkár, The (1986). Five documents from Bahá'í World 18 part four section 5: Institution of the Mashriqu'l-Adhkar, its spiritual significance, the temple on the Indian sub-continent, the Lotus of Bahapur, and the first Mashriqu'l-Adhkar of the Pacific Islands.
- Yeo Yew Hock. Introduction to the Doctrines of Soul and Enlightenment in Mahayana Buddhism and the Bahá'í Faith, An (1998). The development of Mahayana and how the Chinese people adopted and adapted it; non-self/enlightenment vs. the "True Poverty and Absolute Nothingness" of the Seven Valleys; sunyata/emptiness and Buddhist monism vs. the Valley of Unity's nonduality.
- Annemarie Schimmel. Iqbál and the Bábí-Bahá'í Faith (1990). One of the more influential Muslim thinkers of the first half of the 20th century, Iqbal expressed views on the the Bábí and Bahá'í religions in his dissertation "The Development of Metaphysics in Persia" and his poetical magnum opus the Javidnama.
- Michael W. Sours, Brent Poirier, Ismael Velasco, Iraj Ayman. Kitáb-i-Íqán, The Book of Certitude: Wilmette Institute faculty notes (1999). Notes on various topics related to Bahá'u'lláh's Book of Certitude.
- Moojan Momen. Learning from History (1989). The challenges caused by the influx of Third World villagers into the Bahá’í world community. The value of a study of the history of the Bahá’í Faith in understanding this development and in helping us towards appropriate presentations of the Faith.
- Robert Stockman. Legacy of `Abdu'l-Bahá's Visit to America, 1912, The (2012). Overview of Abdu’l-Bahá’s trip to the U.S. and Canada, its impact, his social action and public discourse, and comparison with similar "travel-teaching" trips by Protap Chunder Mozoomdar and Swami Vivekanada (Hindus) and Anagarika Dharmapala (a Buddhist).
- Jack McLean. Life after Death: A Study of the Afterlife in Religions, by Farnaz Ma'sumian: Review (1998).
- Christopher Buck. Arjen Bolhuis, comp. List of Articles on BahaiTeachings.org (2020). List of online essays and articles by Christopher Buck since 2014.
- Michael W. Sours. Maid of Heaven, the Image of Sophia, and the Logos, The: Personification of the Spirit of God in Scripture and Sacred Literature (1991). The Logos in Christianity and the Maiden for Bahá'u'lláh can be equated as one and the same eternal reality; the divine image of wisdom in Proverbs; Sophia and Logos are combined in the feminine personification of the Most Great Spirit.
- Archie Bell. Meeting a Prophet (1915). Book chapter containing three interviews with 'Abdu'l-Bahá at the Sea of Galilee.
- Amanah Nurish. Meta-Narrative of Peasant Religious Conversion, The: A Case Study of the Baha'i Community In Thailand (2015). A study of why the peasant peoples of Yasothon, Thailand have turned to the Bahá'í Faith instead of the more common Buddhism; how local political movements and resistance develop among the poor working-class in agricultural areas.
- Benjamin Olshin. Mikhail Sergeev, Theory of Religious Cycles: Tradition, Modernity and the Bahá'í Faith: Review (2015).
- Anil Sarwal. Miracles in Religion: A Study of the miraculous in religion in context of the Baha'i Faith (1996-11). Guide to spirituality, offers insights on the purpose of religion, experiences of Himalayan masters, worship of gods and goddesses, idol worship, psychic phenomena, prayer, meditation, and fasting.
- Fargang Jahanpour. Mysticism East and West (2007). The meaning and nature of mysticism and some of the leading ideas in Hindu, Buddhist, Jewish, Christian, and Bahá'í mysticism, exploring some of their similarities and differences.
- Universal House of Justice. New Religious Movements, Tolkien, Marriage (1994-07-06). Various questions: new religious movements; Indian Letter of the Living; J.R.R. Tolkien; eternality of the marriage bond; illumination of Bahá'u'lláh's tablets.
- Bani Dugal. Morten Bergsmo, ed, Kishan Manocha, ed. Non-Governmental Perspective on the Relative Effectiveness of Multilateral and Bilateral Measures to Combat Hate Speech, A: An Analysis of Tools Deployed in Response to Religious Hate Speech in Iran (2023-07). International Human Rights framework; Iran's obligations under international law; history of Bahá'í persecution; connections between media, propaganda, and violence; reactions and responses to hate speech from the United Nations and the global community.
- Universal House of Justice. One Common Faith (2005). Review of relevant passages from both the writings of Bahá'u'lláh and the scriptures of other faiths against the background of contemporary crises.
- Peter Terry. Oneness of Reality, The: A Response to Moojan Momen's "Relativism as a Basis for Baha'i Metaphysics" (2018). Dialogue on epistemology and ontology as presented in the core literature of the Baha’i religion.
- Hoda Mahmoudi. Permanence of Change, The: Contemporary Sociological and Bahá'í Perspectives (2008). Sociohistorical changes of the Axial Age and the Renaissance, sociological views on modernity and its contemporary challenges, and key features of modernity as identified in the Bahá’í writings as "the universal awakening of historical consciousness."
- Eamonn Moane. Perspectives on the Inseparable Twin Duties Prescribed in the Kitáb-i-Aqdas (2003). Religions differ in the balance of faith versus good works, the grace of God versus human strivings, and the scheme of salvation. To Bahá'ís, recognizing the Prophet and obedience to his laws are equal duties. For salvation, faith surpasses deeds.
- Mehdi Wolf. Progressive Revelation: A Brief Circumstantial/Historical Contextualization (2022-05-16). Progressive revelation must be understood in the context of the twin purposes of a divine Manifestation, as well as the prevailing historical circumstances. The varying attitudes to law and science are used as test cases.
- Jack McLean. Prolegomena to a Bahá'í Theology (1992). Groundbreaking and thorough essay on the basic concerns of scholarly Bahá'í theology.
- Thomas Kelly Cheyne. Reconciliation of Races and Religions, The (1914). Early history of the Bábí and Bahá'í movements, life stories of their participants, and their contemporary religious context, written by a distinguished British Biblical scholar.
- Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi. Research Department of the Universal House of Justice, comp. Reincarnation and the Nature and Progress of the Soul (n.d.).
- Universal House of Justice. Reincarnation, Rebirth and the Progress of the Soul (1995-04-25). On reincarnation, the Soul and the Concept of “Return,” and The Mind and “Former Life Memories."
- Edward C. Getsinger. Reincarnation, The Return, and the "Cycle of Life" Chart (1916-04). The concepts Reincarnation and Return in the context of pilgrims' recollections of the words of 'Abdul-Baha, with tablets translated by Ali Kuli Khan, and on Lua Getsinger's "Spiritual Evolution" chart.
- Moojan Momen. Relativism: A Basis For Bahá'í Metaphysics (1988). "Relativism" as a means of reconciling the often widely-divergent theologies of the world's religions.
- Jamshed K. Fozdar. Revivification of the Buddha's Dharma, The (1997). The unrivaled impact of the Buddha's teachings upon Asian spirituality, his fundamental motivations, and the recurrence of the "Buddha-rising" — the returning advent of the Divine Teacher, the Maitreya-Amitabha.
- Jack McLean. Salvation (1993).
- Anjam Khursheed. Science and Religion in Chinese Culture (2000). Religion lies at the root of philosophy and civilization during the Tang (618-907) and Sung (960-1279) dynasties. Cultural achievements during these periods were influenced by Buddhism, Confucianism, and Taoism, but modern sciences did not develop.
- Pritam Singh. Scriptures of Different Faiths, The (1942). Overview of Hindu, Buddhist, Zoroastrian, Christian, and Islamic scriptures, emphasizing their teachings and significance across diverse religious traditions.
- Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi, Universal House of Justice. Research Department of the Universal House of Justice, comp. Scriptures of Previous Dispensations (1981). Excerpts on what writings constitute the holy scriptures of previous Dispensations.
- George Townshend, Swami Vivekananda, Dalai Lama, et al.. Anjam Khursheed, comp. Selected Talks and Statements on Interfaith Issues by Religious Leaders and Scholars (1999). Compilation of addresses to commemorate the 50th Anniversary of the Inter-Religious Organisation of Singapore; also includes talks by Jonathan Sacks, Abdullah Yusof Ali, Robert Runcie, and Pope John Paul II.
- Kevin Brogan. Spiritual Footprints in the Sands of Time (2003). The covenantal relationship between God and humankind; the lives of the founders of Judaism, Christianity, Islam, Zoroastrianism, Hinduism, and Buddhism; the societies in which these religions developed; and some of their common features.
- Farnaz Ma'sumian. Story of the Prophets (2013). Biographies of nine Manifestations, from Abraham to Bahá'u'lláh. Designed for junior youth by a retired professor of world religions, it provides a compact source of information on the founders of the world's major religions in readable language.
- Betty Hoff Conow (published as Betty Conow). "The active force and that which is its recipient" (1988). Metaphysics of gender and the Lawh-i-Hikmat; universal spiritualism; social indoctrination of gender roles.
- Jonah Winters. Thinking in Buddhism: Nagarjuna's Middle Way (1994). Thesis and unpublished book on the Mūlamadhyamakakārikā, the central text of a school of thought that later evolved and migrated to become Zen Buddhism.
- Peter Terry. Truth Triumphs: A Bahá'í Response to Misrepresentations of the Bahá'í Teachings and Bahá'í History (1999-12). Rebuttal of Francis Beckwith's thesis "Bahá'í, A Christian response to Bahá'ísm, the religion which aims toward one world government and one common faith."
- Sally Liya. Use of Trees as Symbols in the World Religions, The (2004). The tree is a universal symbol found in the myths of all peoples. This Jungian archetype figures in dreams; symbolizes growth, unfolding, shelter, and nurture; is regarded as the gatekeeper to the next world; and is a metaphor in Bahá'í scripture.
- Baharieh Rouhani Ma'ani. Women and Wisdom in Scripture (2015). Treatment of women in religion; influence of Bahá'í teachings in raising awareness about the plight of women and transforming attitudes across the globe; role of linguistic biases in degrading their status; role of wisdom in achieving gender equality.
- Stephen Lambden. Word Bahá', The: Quintessence of the Greatest Name of God (1998). The Arabic word bahá' — meaning beauty, excellence, goodliness, majesty, glory, splendor, brilliancy, and many others — was a term of considerable import in Islamic and Bábi literature, and was occasionally seen in prophetic or messianic contexts.
- Stephen Lambden. Word Bahá, The: Quintessence of the Greatest Name (1993). History of the concept of the Greatest Name and its place in Bahá'í theology.
- Juan Cole. Zen Gloss on Baha'u'llah's Commentary on "He who knoweth his self knoweth his Lord", A (1996). A Buddhist interpretation of themes in Bahá'u'lláh's tablet on Islamic mysticism and a saying about knowing one's self.
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