- Vahid Brown. Andalusí Theosophy: A Recontextualization (2006). The role of interconfessionalism in the emergence of Islamic and Jewish theosophical movements in 10th- to 13th-century Spain.
- Jean-Marc Lepain. Peter Terry, trans. Archeology of the Kingdom of God, The (2015). Analysis of the spiritual worlds as depicted in philosophical and religious texts, from ancient the Greek to Jewish, Christian and Muslim thought, contrasted with the theosophy, metaphysics, anthropology, and hermeneutics of Bahá'u'lláh and 'Abdu'l-Bahá.
- William P. Collins. Farrakhan, Cabala, Bahá'í, and 19, by Martin Gardner: Response (1997). Context of Bahá'í numerology.
- Grover Gonzales. He Whom God Shall Make Manifest: Notes on Gematria, Tetractys, The Báb's identification of Him, and Opposition to Bahá'u'lláh (2020). On the Bab's use of numerology and cabalistic interpretation of scripture, and his use of amulets and talismans, as tools to help his disciples find and recognize the coming Manifestation, the "Qa'im," Man Yuzhiruhu'lláh.
- Juan Cole. World as Text, The: Cosmologies of Shaykh Ahmad al-Ahsa'i (1994). Shaykh Ahmad's creative use of mythic symbols can be seen as an escape from the limitations of the conceptual and literary structures erected by his forebears; his millenarianism and rebellion against staid literalism as a means of reinvigorating Shi'ism.
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