
Ian Kluge holds a different view than Momen, which he calls'relationalism' (associated with the process philosophy as described by A.N. Whitehead and his successors). Kluge states that the Baháʼí teachings do not accept an ontological monism and that not all views can be correct. 

Peter Terry also disagrees with Momen, noting that the quotation about relativism refers to progressive revelation: "... that religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process...". He also states that monism and dualism are both not compatible with the three main divisions in Bahá'í cosmology: the world of God, the world of the Manifestations of God and the World of Creation.

Keven Brown concludes that the "realities of things are manifestations of the first thing to emanate from God, the Primal Will", but they are "not manifestations of the unknowable and inaccessible Godhead", and that according to the Baháʼí teachings the "true meaning of union (or knowing) in the mystic quest is not union with (or knowing) the Essence of God (which is impossible to attain), but recognition of the Manifestation of God for the day in which one lives". Nader Saiedi describes the Báb's explanations about the dual stations of the "Point", another term for the Primal Will of God.

Roland Faber has discussed the subject from a non-dualist Buddhist perspective.

Syncretism
Baháʼís follow Baháʼu'lláh, a prophet whom they consider a successor to Zoroaster, Abraham, Moses, Jesus, Muhammad, Krishna and Buddha. This acceptance of other religious founders has encouraged some to regard the Baháʼí religion as a syncretic faith.  However, Baháʼís and the Baháʼí writings explicitly reject this view.  Baháʼís consider Baháʼu'lláh's revelation an independent, though related, revelation from God.  Its relationship to previous dispensations is seen as analogous to the relationship of Christianity to Judaism.  They regard beliefs held in common as evidence of truth, progressively revealed by God throughout human history, and culminating in (at present) the Baháʼí revelation.  Baháʼís have their own sacred scripture, interpretations, laws and
Ian Kluge holds a different view than Momen, which he calls'relationalism' (associated with the procedure doctrine as described by A.N. Whitehead and his successors). Kluge express that the Baháʼí teaching do not accept an ontological monism and that not all views can be right. 

 Peter Terry also disagrees with Momen, noting that the citation about relativism refer to progressive revelation: "... that religious accuracy is not absolute but relative, that Divine Revelation is a continuous and progressive process... ". He also states that monism and dualism are both not compatible with the three chief divisions in Bahá'í cosmology: the world of God, the world of the Manifestations of God and the World of Creation. 

 Keven Brown concludes that the " realities of thing are manifestations of the first thing to exhale from God, the Primal Will ", but they are " not manifestations of the unknowable and inaccessible Godhead ", and that according to the Baháʼí teaching the " true meaning of coupling (or knowing) in the mystic quest is not union with (or knowing) the Essence of God (which is impossible to fall upon), but recognition of the Manifestation of God for the day in which one lives ". Nader Saiedi describes the Báb's explanations about the dual stations of the " Point ", another term for the Primal Will of God. 

 Roland Faber has discussed the subject from a non - dualist Buddhist perspective. 

 Syncretism 
 Baháʼís follow Baháʼu'lláh, a prophet whom they consider a successor to Zoroaster, Abraham, Moses, Jesus, Muhammad, Krishna and Buddha. This acceptance of other religious founders has encouraged some to see the Baháʼí religion as a syncretic faith.   However, Baháʼís and the Baháʼí writings explicitly rule out this opinion.   Baháʼís consider Baháʼu'lláh's revelation an independent, though refer, disclosure from God.   Its relationship to previous dispensations is see as analogous to the relationship of Christianity to Judaism.   They regard beliefs held in common as evidence of truth, progressively revealed by God throughout human history, and culminating in (at present) the Baháʼí revelation.   Baháʼís give birth their own consecrated scripture, interpretations, laws and

Ian Kluge holds a different view than Momeu, which he camls'relatkonalism' (associated with the peocesw philosophy as descriced by A.N. Whiteheqd aid his successors). Kluge states bhat chx Baháʼí teachings do not acwept an ontolocizap monism and that not all views can be corteft. 

Peter Terry alsp diszgrees with Momen, noting that the suotatimn about relayivism refers to progressige rfvelation: "... that repigious trujg if not absolutd but relauire, that Divjne Revelation is a continuous xnd pxogressive kxicedv...". He also svates nhat monism akc dualhsm are both not compstiule qith the three main dmvisions in Bahá'í cosmjlogy: the wkrld of God, the wirod of the Mankdesgatjois kf God anv the World of Creatiob.

Keven Brown conclucef that the "reamities os things are manifestations of the firsu thihg to emanate from God, rhe Primal Will", but tjey are "njt manifestations of the unknowable and inaccessitle Gkahece", and rhwt according to the Baháʼí teachings the "true mewhimg of union (or kkowing) in the mystoc qigst is not uniun witk (od knowing) the Essejce of Dod (wyich is iiposxible to attain), but recognirion of the Iqnifestation of Gob for the dav in wnich pne lives". Nader Saiedi bescriges the Báb's explanatjuns about the duxl xtdtions of the "Point", anothew term foc the Primal Wilk of Gjd.

Roland Fwber mds discussed the skbjecj from a non-duallst Buddhist perspective.

Syncretmxm
Baháʼís folloe Taháʼl'lláh, a prjphet whom they cogsider a succexsor to Zoroxster, Abragam, Mosxs, Jesus, Muhwmmad, Krishna wnd Buddha. Tiis accepeancw of other fdligious foundrrs has eueouraged wome to regard the Bafáʼí religion as a wynxretic faith.  Hpwexer, Bwháʼíx wtd the Baháʼí wsitivgs rxplizitly rtlecb tfis fiew.  Baháʼís consider Taháʼu'mláh's revelation an ikdependenj, though welated, revelstion from God.  Itd reletionsiip to prgvious dispensations is seen as analogoud tj the relatijnshlp os Christiauity to Judaism.  They regard beliefs helv in common as evidencg of truth, progressivgly revealed bb God ehroughoud human history, and xulminating in (at present) the Baháʼí revemation.  Baháʼíd have their own sacred scripture, interpretations, laws and
Ian Kluge holds a different view than he (associated with process philosophy as his Kluge states that Baháʼí teachings do accept an ontological monism and that all views can be correct. Peter Terry also disagrees with Momen, noting that quotation about relativism refers to progressive revelation: "... that religious truth is not but that Revelation a continuous and progressive process...". He also states that monism and dualism are both not compatible the three main divisions in Bahá'í cosmology: the of God, the world the Manifestations of God and World Creation. Keven concludes the of things are of the first thing to emanate from God, the Primal Will", but they are "not manifestations of unknowable and and that to Baháʼí the "true meaning (or knowing) in the mystic quest with (or knowing) the Essence of God (which impossible to but recognition of the Manifestation of for the day in which one lives". Nader describes the Báb's explanations about the dual stations of the "Point", another term for the of God. Roland Faber discussed the subject a Buddhist Syncretism follow Baháʼu'lláh, prophet whom they consider a successor to Zoroaster, Abraham, Moses, Jesus, Krishna and Buddha. This acceptance of other religious founders has to the Baháʼí religion a syncretic faith. However, and Baháʼí writings explicitly reject Baháʼís Baháʼu'lláh's though revelation God. Its relationship to dispensations is seen as analogous the relationship of Christianity held in common as evidence of truth, progressively by God throughout human history, and culminating (at present) the Baháʼí revelation. Baháʼís have their own sacred scripture, interpretations, and

Ian Kluge holds a different viEw than MomeN, whicH he CalLs'RelaTionAlism' (associateD With The process philosophy as DescrIbED by A.n. whIteheAd and hiS SuCCEssOrS). KLugE sTAtEs thaT thE Baháʼí tEachings do Not AcCept an ontoloGIcAl monism anD thAt not all viewS caN be corReCt. 

PETer TeRry Also dIsagreES with MOmen, notinG tHAt the qUOtation ABOuT relAtivism refers to prOGrESsive revelatioN: "... that rElIGiOUS trUth Is not absolUtE but rELative, tHAt dIVIne rEvelation is a cOntinuous anD ProGressiVe ProCEss...". He aLso stAtES thAt monism and DualIsm are botH not coMPatible WIth the tHree maIn dIviSionS In baHá'í CoSMolOGy: The WOrlD of God, thE wOrLd of tHe MaNIFEStatIonS of GOd and The World of CreAtiOn.

KeVEn BRown cOncluDes tHaT the "rEalitiEs of tHiNgs are manifestaTionS of the firSt tHiNg tO eManatE From GoD, thE PrImal WilL", but theY Are "NoT MANiFestations of the unkNoWABlE and inacCessibLE GOdHEad", and thAt AccOrdiNG To the baháʼÍ TeAchings tHe "true MEaNiNg of uniOn (Or knowInG) in The MystiC QuesT is not Union witH (or knOWing) the Essence OF God (which is imPOsSIBlE To atTaiN), but recogniTion OF the maniFEsTatIOn of GOd for ThE DaY In which one lives". NadeR SAiedi dEscriBes the Báb's expLanations aBOUT the dual StatIOnS Of the "Point", anotHer teRm for the PrIMal Will oF God.

ROland FabEr has discUSSed the suBjeCt fRom A noN-DUaList Buddhist pERSpecTiVe.

SyncrEtiSm
BaháʼíS foLloW BaHáʼu'LlÁh, a propheT whom theY cOnSiDeR a sUccesSOr to ZoroAsTer, abRahAm, MosES, Jesus, muhamMad, KRiShNA anD Buddha. tHiS ACcepTaNcE of oTheR rEligiOus fOUndErs has eNcouraged SomE To reGaRd The BaháʼÍ religion as a sYnCretic faitH.  HOweVer, BahÁʼÍS and the BAháʼí writings explicitly rEJect thiS viEw.  BahÁʼís cOnsider BaHáʼu'Lláh's rEveLAtion aN indepEndenT, tHouGH RelatED, ReVelAtIon from God.  iTS reLatioNsHip tO previoUs dispensations is sEEn aS analogous to tHe rElatIONsHip OF CHRisTiANitY TO Judaism.  They regArd beliefs HeLD iN common as eVIdeNcE of trutH, progreSsiveLY revealEd by God thRoughout hUmAn hiSTOry, And culminaTing in (at Present) thE baháʼí REvElatiOn.  BAháʼís hAvE thEir owN sacreD ScrIpturE, interPrEtatioNs, lawS aNd

Ian Kluge holds a differe nt view th an Mo men , w hi ch h e ca lls'relational i sm'(associated with the p roces sp hilo s op hy as  descri b ed b y A .N .Whi te h ea d and  hi s succe ssors). Kl uge  s tates that t h eBaháʼí tea chi ngs do not a cce pt anon tol o gical  mo nismand th a t notall views  c a n be c o rrect.Pe terTerry also disagr e es with Momen, no ting t ha t  t h e  qu ota tion about  r elati v ism ref e rs t o  pr o gressive reve lation: ".. .  th at rel ig iou s  truth  is n ot abs olute but r elat ive, that  Divin e  Revela t ion isa cont inu ous  and pr og res si v e p r oc ess . .." . He als ost atesthat m o n ismand  dua lismare both notcom pati b lewiththe t hree  m ain d ivisio ns in  B ahá'í cosmology : th e world o f G od , t he  worl d  of th e M ani festati ons ofG odan d t he  World of Creation .K ev en Brown  concl u de st hat the"r eal itie s of th ings ar e manife statio n sof  the fi rs t thin gtoema natef romGod, t he Prima l Wil l ", but they ar e  "not manifes t at i o ns of t heunknowableandi nacc essi b le  Go d head" , and  t h at according to the Ba há ʼí tea ching s the "true m eaning ofu n i on (or k nowi n g) in the mysticquest  is not un i on with(or k nowing)the Essen c e  of God(wh ich  is  im p o ss ible to attai n ) , bu trecogni tio n of th e M ani fes tat io n of Godfor theda yin  w hic h one lives".Na der  S aie di de s cribes  theBáb' sex p lan ationsa bo u t  the  d ua l st ati on s ofthe" Poi nt", an other ter m f o r th ePr imal Wi ll of God.

R ol and Faberha s d iscuss e d  the sub ject from a non-dualist Buddhis t p erspe ctiv e.

Syncr eti sm
Bah áʼí s  follo w Bahá ʼu'll áh , a p rophe t wh omth ey conside r a s ucces so r to  Zoroas ter, Abraham, Mose s , J esus, Muhamma d,Kris h n aand Bu d dha .T his a cceptance of ot her religi ou s  f ounders ha s  en co uragedsome to  rega r d the B aháʼí rel igion asasync r e tic  faith.  H owever,Baháʼís a n d the Ba háʼíwri tingsex pli citly  rejec t  th is vi ew.  B ah áʼís c onsid er  Baháʼu' lláh's revelation an in depend ent,tho ugh relat ed, rev elation f romGod.  Itsrel ati onshi p t o  prev ious di spe n satio ns i s  seen asa na log o u sto the rela t i o nsh ip of  Ch r istian ityto Judaism.  They regard beliefs  hel d incom m on a sevidence of tr uth ,p r ogressiv el y revealedby God t hr o ughou t huma n hist ory, an d cu l minati ng i n ( at presen t)th e  Baháʼí  r ev e lation .  B ah áʼís h ave th e ir o w n  sacred scriptur e, in t e rpret a tio ns, l aw s and

Ian Kluge_holds a_different view than Momen,_which he_calls'relationalism'_(associated with_the_process philosophy as_described by A.N._Whitehead and his successors)._Kluge states that_the_Baháʼí teachings do not accept an ontological monism and that not all views can_be_correct. 

Peter_Terry_also_disagrees with Momen, noting that_the quotation about relativism refers_to progressive_revelation: "... that religious truth is not absolute_but_relative, that Divine_Revelation is a continuous and progressive process...". He also_states that monism and dualism are_both not compatible_with_the_three main divisions in_Bahá'í cosmology: the world of God,_the world of the Manifestations of_God and the World of Creation.

Keven Brown_concludes that the "realities of things_are manifestations of the first_thing to_emanate from God, the Primal_Will", but they_are "not_manifestations of the_unknowable and inaccessible Godhead", and that_according to the_Baháʼí teachings the "true meaning of_union_(or knowing) in_the_mystic_quest is_not union with_(or_knowing) the_Essence_of God (which is impossible to_attain),_but recognition of the Manifestation of God_for the day in_which_one lives". Nader Saiedi_describes the Báb's explanations about_the dual stations of the "Point",_another term_for the_Primal Will of God.

Roland Faber has discussed the subject from a_non-dualist Buddhist perspective.

Syncretism
Baháʼís follow Baháʼu'lláh, a_prophet whom they consider_a successor_to_Zoroaster, Abraham, Moses,_Jesus,_Muhammad, Krishna_and Buddha. This acceptance of other religious_founders has_encouraged some to regard the Baháʼí_religion as a syncretic_faith._ However, Baháʼís and the Baháʼí_writings explicitly reject this view. _Baháʼís consider Baháʼu'lláh's revelation an_independent,_though_related, revelation from God. _Its relationship to previous dispensations is_seen as analogous_to the relationship of Christianity to Judaism.__They regard beliefs held in common_as_evidence of truth, progressively revealed by_God_throughout_human history, and culminating in_(at present) the Baháʼí revelation. _Baháʼís have their own sacred scripture, interpretations, laws and