SUNDERMANN, W. (2008). Zoroastrian motifs in non-zoroastrian traditions. Journal of the Royal Asiatic Society, 18(2), 155-165. doi:10.1017/S1356186307008036
KRONEN, J. D., & MENSSEN, S. (2010). The defensibility of zoroastrian dualism. Religious Studies, 46(2), 185-205. doi:10.1017/S0034412509990357
Chin Ken-pa. (2019). Jingjiao under the lenses of chinese political theology. Religions, 10(10) doi:10.3390/rel10100551
geocities.com
He is the ideal Karma-Yogi, acting entirely without motive, and the history of humanity shows him to have been the greatest man ever born; beyond compare the greatest combination of heart and brain that ever existed, the greatest soul-power that has ever been manifested. Essay, Ideal Karma Yogi http://www.geocities.com/Athens/Olympus/5208/karmayoga/ideal.htmlArchived 18 February 2020 at the Wayback Machine
"But the upshot of the whole matter is, that out of every hundred Bábís probably not more than three or four are Ezelís [sic], all the rest accepting Behá'u'lláh [sic] as the final and most perfect manifestation of the Truth." (Browne (1889) p. 351Archived 10 March 2007 at the Wayback Machine)
Batchelor, S. (2012). A secular buddhism. Journal of Global Buddhism, 13, 87-107. ProQuest2380027512
Osto, D. (2018). NO-SELF IN SĀṂKHYA: A COMPARATIVE LOOK AT CLASSICAL SĀṂKHYA AND THERAVĀDA BUDDHISM. Philosophy East and West, 68(1), 201-222,III. ProQuest1980472798
Elfenbein, J. (2003). INDO-IRANIAN LANGUAGES AND PEOPLES. edited by NICHOLAS SIMS-WILLIAMS. pp. viii, 296. oxford, oxford university press, 2002. Journal of the Royal Asiatic Society, 13(3), 400-403. ProQuest218992785
Yamauchi, E. M. (2004). The mandaeans: Ancient texts and modern people. Journal of the American Oriental Society, 124(1), 136-137. ProQuest217141071
Ping, Y. (2020). The jesuit translation and interpretation of the yijing (classic of changes) in historical and cultural perspective. International Forum of Teaching and Studies, 16(2), 47-53,76. ProQuest2447280664
Andrew, S. P. (2001). A theology of the way (tao): A journal of bible and theology. Interpretation, 55(4), 389-399. ProQuest202734112
Littlejohn, R. (2003). The jesus sutras: Rediscovering the lost scrolls of taoist christianity. Journal of Church and State, 45(1), 167-168. ProQuest230045489
Why Abrahamic?Archived 8 September 2007 at the Wayback Machine Lubar Institute for the Study of the Abrahamic Religions at the University of Wisconsin
"But the upshot of the whole matter is, that out of every hundred Bábís probably not more than three or four are Ezelís [sic], all the rest accepting Behá'u'lláh [sic] as the final and most perfect manifestation of the Truth." (Browne (1889) p. 351Archived 10 March 2007 at the Wayback Machine)
He is the ideal Karma-Yogi, acting entirely without motive, and the history of humanity shows him to have been the greatest man ever born; beyond compare the greatest combination of heart and brain that ever existed, the greatest soul-power that has ever been manifested. Essay, Ideal Karma Yogi http://www.geocities.com/Athens/Olympus/5208/karmayoga/ideal.htmlArchived 18 February 2020 at the Wayback Machine
wisc.edu
lisar.lss.wisc.edu
Why Abrahamic?Archived 8 September 2007 at the Wayback Machine Lubar Institute for the Study of the Abrahamic Religions at the University of Wisconsin