- Keven Brown. 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence (2001). Includes provisional translation of Tablet on the Unity of Existence.
- 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."
- Ian Kluge. Bahá'í Ontology, Part One: An Initial Reconnaissance (2005). An initial survey and explication of the ontology implicit in the Bahá'í Writings, particularly regarding the nature of human existence; the philosophy of Nietzsche and some of his modern successors.
- Joshua Hall (published as Joshua D. T. Hall). Bahá'u'lláh and the God of Avicenna (2022-03). Comparison of the teachings of Bahá’u’lláh on the nature of God with the philosophy of Avicenna; this helps one understand the philosophical content and significance, and rational rigor, of Bahá’u’lláh’s own statements on God’s existence and creative act.
- Wolfgang A. Klebel. Bahá'u'lláh's (2008). Examines the question: What philosophical viewpoints are necessary to understand what Bahá’u’lláh calls "Thy transcendent unity," i.e., the concept of unity and oneness, which are ubiquitous in the Bahá’í Writings?
- 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.
- Abdu'l-Bahá. Moojan Momen, trans. Commentary on the Islamic Tradition "I Was a Hidden Treasure..." (Tafsír-i-Hadith-i-Kuntu Kanzan Makhfíyyan) (1985-12). Translation of a treatise written by 'Abdu'l-Bahá when he was in his teens, expounding on the terms "Hidden Treasure", "Love", "Creation", and "Knowledge" in a manner which suggests that the recipient was a Sufi and an admirer of Ibn 'Arabí.
- Báb, The. Keven Brown, trans. Excerpts from the Risáliy-i-Dhahabiyyih (2001). On effulgences, essence, and unity of existence.
- 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.
- Anjam Khursheed. Hindu Concept of God, The: Unity in Diversity (1997). The fundamental unity behind Hindu concepts of God and those found in the Semitic traditions, and the principle of unity in diversity, allow Hindu and Bahá'í beliefs to come together and further their common goal of uniting the world's religions.
- Moojan Momen. Hinduism and the Bahá'í Faith (1990). An attempt to explore the relationship between Hinduism and the Bahá'í Faith and to explain the Bahá'í Faith to those who are from a Hindu background.
- Michael W. Sours. Immanence and Transcendence in Theophanic Symbolism (1992). Bahá'u'lláh uses symbols to depict theophanies — the appearance of God and the divine in the realm of creation — such as "angel," "fire," and the prophets' claims to be incarnating the "face" or "voice" of God; these convey the transcendence of God.
- 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.
- Todd Lawson. Joycean Modernism in a Nineteenth-Century Qur'an Commentary?: A Comparison of The Báb's Qayyūm Al-Asmā' with Joyce's Ulysses (2015). Comparison of the formal structure of the two works and themes such as time; oppositions and their resolution; relation between form and content; prominence of epiphany; manifestation, advent and apocalypse; and the theme of heroism, reading and identity.
- 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.
- Josephina Fallscheer. Steven Phelps, ed. Letter to Mrs. A. Schwarz, Stuttgart (1910-01). Philosophic conversations of the Master with a French consular official. The nineteenth letter from Dr. Fallscheer to Schwarz.
- Gul Afroz Zaman. Mystic Journey of the Soul, The (1998). On the journey a soul must make to attain union with the Eternal from the confines of material life on earth; Christian and Sufi esoteric traditions vs. Bahá'í mysticism; the central theme of attaining a "Heavenly Homeland" and closeness with the Creator.
- 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.
- 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.
- Susan Maneck. Prophets of Mahabad, and Nature of Creation: The Two Questions of Manakji Limji Hataria (2011). Discussion of Baha’u’llah’s letters to Manakji Hataria as found in the Tabernacle of Unity, compiled from an email discussion group archive; the context of the questions and their answers against the background of Ishraqi philosophy.
- Moojan Momen. Psychology of Mysticism and its Relationship to the Bahá'í Faith (1984-03). Contrast of theories of mysticism and its physiological components from the perspective of 20th-century psychology.
- 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.
- Moojan Momen. Relativism: A Theological and Cognitive Basis for Bahá'í Ideas about God and the Spiritual World (2011). A response to Kluge's critiques of his earlier article on relativism.
- Ian Kluge. Relativism and the Bahá'í Writings (2008). A strident rejection of the philosophical concept of relativism as being incompatible with a Bahá’í perspective, and a critique of Momen's 'Relativism' article on that basis.
- Jack McLean. Relativity of Religious Truth, The: Relating to the Absolute (2007). History of the relativistic approach to truth, a response to Momen's "Relativism: A Basis for Bahá'í Metaphysics," and inter-faith dialogue.
- Moojan Momen. Tablet of the Uncompounded Reality: Introduction (2010). The conflict in Islam between philosopher-mystics who adhere to the philosophy of existential oneness (wahdat al-wujud) and those who oppose this view as heresy.
- Bahá'u'lláh. Moojan Momen, trans. Tablet of the Uncompounded Reality: Translation (2010).
- Bahá'u'lláh. Juan Cole, trans. Tablet to Mirza Abu'l-Fadl Concerning the Questions of Manakji Limji Hataria: Baha'u'llah on Hinduism and Zoroastrianism (1995). Introduction to, article about, and translation of the Tablet to Maneckji.
- Steven Phelps. Verge of the New, The: A Series of Talks (2017-09-18). Introducing a way of looking at the past and future of religion in the context of the scientific revolution and the Enlightenment. Includes compilation of Writings on spiritual dislocation, science, language, spiritual evolution, nature, and revelation.
- Juan Cole. Wittgensteinian Language-Games in an Indo-Persian Dialogue on the World Religions (2015 Fall). Reflections on Bahá'u'lláh's theology of previous religions and Ludwig Wittgenstein’s concept of "language games"; Hinduism, India, and 19th-century Iranian culture; Manakji’s questions about Hinduism and Zoroastrianism.
- 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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