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1. 1/2, by Yang Juan (2006). An existential yet emotionally-charged dialogue between two young women. [about]
2. Bahá'í Communities by Country: Research Notes, by Graham Hassall (2000). Brief notes on the history of Bahá'í activities and the dates of NSA formation in Africa, China, Australia, and elsewhere. [about]
3. Bahá'í country notes: China, by Graham Hassall (1997). History of the Bahá'í community in China. [about]
4. Brothers and Sisters: Buddhism in the Family of Chinese Religion, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 5 (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. [about]
5. Challenge of Change for the Chinese in Southeast Asia, The, by Yin Hong Shuen, in Singapore Bahá'í Studies Review, vol. 5 (2000). Chinese Bahá'ís in some Asian countries are a microcosm of Chinese people in this region. An email survey asked what attracts Southeast Asians to the Faith, difficulties they face, and how adopting a world religion helps guide their future challenges. [about]
6. Chinese Religions: Evolution, Compatibility and Adaptability - A Historical Perspective, by Kow Mei Kao, in Singapore Bahá'í Studies Review, vol. 5 (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. [about]
7. Choice of the West for Abdu'l-Bahá's Epoch-Making Trip, The, by Baharieh Rouhani Ma'ani, in Lights of Irfan, 13 (2012). Reasons for Abdu'l-Bahá choosing Western nations for the climax of his ministry, and results he achieved in Europe and the United States. [about]
8. Common Teachings from Chinese Culture and the Bahá'í Faith: From Material Civilization to Spiritual Civilization, by Albert Cheung, in Lights of Irfan, Book 1 (2000). An examination of the similarities in belief between the Bahá'í Faith and traditional Chinese culture. [about]
9. Concept of the Manifestation of God in Chinese Symbolism: An Inter-civilizational Hermeneutic Study, by Amrollah Hemmat, in Journal of Bahá'í Studies, 26:1-2 (2016). Seemingly incompatible symbols can point to a common underlying meaning, connecting worldviews and perspectives often considered incommensurable. There are elements of the Chinese tradition that resonate deeply with the Bahá’í concept of Manifestation. [about]
10. Der Messianismus des frühen 19. Jahrhunderts und die Entstehung der Baha'i Religion, by Kamran Ekbal, in Iran im 19. Jahrhundert und die Entstehung der Bahá'í Religion, eds. Johann Christoph Bürgel and Isabel Schayani (1998). On the resurgence of a millenarianistic climate in the 19th century from China through the Middle-East to the USA. It highlights the millenniarist mood in Iran at the time of the beginnings of the Bábí and Bahai religions. [about]
11. Dialogue Among Civilizations: Ancient and Future, Transitions and Potentials, by Theo A. Cope, in Singapore Bahá'í Studies Review, vol. 6 (2001). Many ideas in Chinese civilization resonate with Bahá'í thought. The I Ching highlights differences between western and eastern philosophy, the notion of embodiment in the Confucian view of the noble person, and transforming material to spiritual. [about]
12. Dialogue between Yin-Yang Concepts and the Bahá'í Faith, The, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 6 (2001). Yin-yang, a pivotal theory in Chinese thought influencing government, architecture, relationships, and ethics, has many similarities with the Bahá’í Faith, including the origin of matter, the nature of history, man-woman relationships, and health. [about]
13. Divine Qualities of Spiritual Dialogue, by Piya Tan, in Singapore Bahá'í Studies Review, vol. 6 (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). [about]
14. Eyes of the Children, The, by Sheila Banani, in dialogue magazine, 1:2 (1986). One poem inspired by female infanticide in China. [about]
15. Future of Confucianism, The, by Yeo Yew Hock, in Singapore Bahá'í Studies Review, vol. 5 (2000). The history of Confucianism, its teachings, a critique of its place in the modern world, its future, and its survival into the 21^st century. [about]
16. Great Tao, The, by Phyllis Ghim-Lian Chew, in Journal of Bahá'í Studies, 4:2 (1991). On a philosophy of the ancient Chinese people, a Tao whose eternal spirit has seeped into the very heart of Chinese tradition, culture, and way of life for centuries; similarities with other religions and the Bahá'í Faith. [about]
17. History of the Bahá'í Faith in Japan 1914-1938, by Agnes Baldwin Alexander (1977). An account of the Bahá'í Cause in Japan, China, Korea, and the Hawaiian Islands, prepared by request of the Guardian. [about]
18. In Memoriam: Heshmat Shariary (1934-2018), in Lights of Irfan, 19 (2018). Overview of the life of an active participant in the Irfan Colloquia and Bahá'í studies. [about]
19. Influence of Bábí Teachings on Ling Ming Tang and Nineteenth-century China, The, by Jianping Wang, in Lights of Irfan, Book 3 (2002). A possible historical linkage between the followers of Bábí and Bahá'i Movements in Iran and the believers of a Qadiriyya Order (the Ling Ming Tang) in China. [about]
20. Introduction to the Doctrines of Soul and Enlightenment in Mahayana Buddhism and the Bahá'í Faith, An, by Yeo Yew Hock, in Singapore Bahá'í Studies Review, vol. 3 (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. [about]
21. Jamál Effendi and the early history of the Bahá'í Faith in South Asia, by Moojan Momen, in Bahá'í Studies Review, 9 (1999). Includes maps on Jamal Effendi's journeys in India, and journeys in Southeast Asia. [about]
22. Language of the Heart, The: Parallels between Chinese and Bahá'í Approaches to the Spiritual Self, by Sim Tze Hong, in Singapore Bahá'í Studies Review, vol. 4 (1999). Parallels between Chinese and Confucian thought vs. Bahá'í teachings about the spiritual self, the nature of the heart, the pathway to perfection, the knowledge of oneself, and symbolism in language like "open heart" and "use heart." [about]
23. Laozi: A Lost Prophet?, by Roland Faber, in Lights of Irfan, 19 (2018). On the Tao Te Ching, or Dao De Jing; the uniqueness of Toaism/Daoism; resonances with and differences from the Bahá’í universe; should Doaism be considered a genuine dispensation of a divine Manifestation. [about]
24. Life, Death and Immortality: The Taoist Religion in Singapore and the Bahá'í Faith, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 2 (1997). Main features of Taoist practices in Singapore compared with Bahá'í which, at first glance, could not be more disparate; whether unity may be found behind the apparent dichotomy; spanning the gulf between these two distinct religions from different times. [about]
25. Look at Harmony and Unity as Common Principles in the Confucian System and the Bahá'í Faith, A, by Benjamin Olshin, in Studies in Bahá'í Philosophy, vols. 2-3 (2014). Confucianism and the Bahá'í Faith represent complex and multi-faceted systems of philosophy, practice, and belief that resonate strongly with each other. The goal of both is for human beings to live in a society characterized by harmony and ethics. [about]
26. Perfection and Refinement: Towards an Aesthetics of the Bab, by Moojan Momen, in Lights of Irfan, 12 (2011). The writings of the Bab have implications for the "plastic" arts; significance for native traditions; relevance to the performing arts; and the concept of refinement which comes across in both the person and the writings of the Báb. [about]
27. Permissibility of Chinese New Year Celebrations and Cultural Prostrations, by Universal House of Justice (2019). Permissibility of observing Chinese New Year; prostrating is permissible for cultures in which prostrations do not signify submission or humiliation, but are merely gestures of respect or politeness. [about]
28. Religious Chic, by Zuo Xuan, in Global Times (2010). A portrait of the Bahá'ís in contemporary China. [about]
29. Science and Religion in Chinese Culture, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 5 (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. [about]
30. Soul in Chinese and Bahá'í Belief, The, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 3 (1998). On Chinese religions and the Bahá'í Faith; their beliefs in the presence of a soul and an afterlife; the nature of the soul and the human being; the human quest for happiness and meaning in life; free will and its relation to justice. [about]
31. Yínyáng Cosmology and the Bahá'í Faith, by Phyllis Ghim-Lian Chew, in Lights of Irfan, 14 (2013). The yin-yang concept is pivotal to Chinese thought, culture, government, and ethics. It also bears many similarities with Bahá'í philosophy and practice. [about]

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