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Dogen, a Japanese Zen master, emphasized impermanence and the continuous unfolding of reality. This aligns with Process Philosophy, particularly the work of Alfred North Whitehead, who saw the universe as a process of becoming rather than a collection of fixed substances.

Adi Shankara’s Advaita Vedanta posits a non-dual reality where Atman (self) and Brahman (universal soul) are one. This is comparable to Western metaphysical explorations of monism, such as Spinoza’s view that there is only one substance, God or Nature, with everything being an expression of this single reality.

The Abhidharma Buddhist tradition analyzes the mind and experience into fundamental elements, resembling David Hume's empiricism which breaks down complex ideas into simpler impressions. Both challenge the existence of a permanent self, instead viewing personal identity as a flux of changing experiences or skandhas.

Taoism and Stoicism encourage aligning with the natural flow of life. While Taoism embraces 'Wu wei' (non-action or effortless action), suggesting a harmony with the Tao (the Way), Stoicism promotes living according to reason and virtue in alignment with Logos (universal reason).

Laozi, the founder of Taoism, taught that reality is ever-changing and that one should live in harmony with this natural flow. Similarly, Heraclitus, a pre-Socratic philosopher, famously claimed that everything is in flux and that 'you cannot step into the same river twice.' Both emphasize the constant state of change as a universal principle.

Nishida Kitaro, a Japanese philosopher, bridged Western philosophical concepts with Eastern thought through his work on the philosophy of 'absolute nothingness'. He drew parallels between the Western phenomenological approach and Eastern meditative introspection, proposing a global philosophy that transcended cultural boundaries.

Mozi, an ancient Chinese philosopher, advocated for 'universal love' (jian ai) and a pragmatic approach to ethics reminiscent of Western Utilitarianism. Both Mozi and Utilitarian thinkers like Jeremy Bentham propose ethical actions based on their contribution to the overall well-being of society.

Hindu and Platonic thought both offer a transcendent realm of truth beyond the material world. In Hinduism, Brahman is the ultimate reality and source of the universe, comparable to Plato's Form of the Good, which is the source of all reality and knowledge.

The Buddhist concept of Sunyata (emptiness or voidness) has similarities with Heidegger's notion of 'Being'. Both identify a fundamental emptiness or lack at the core of existence, challenging the idea of fixed essences and inviting a reevaluation of reality and our relation to it.

Sikhism upholds the ethical values of honesty, equality, and altruism, akin to Kantian deontology which rests on the adherence to duty and moral law. Both promote universality and the intrinsic worth of individuals, advocating moral actions that respect the dignity of all beings.

Thich Nhat Hanh’s approach to 'Engaged Buddhism' fuses Buddhist principles with social activism, similar to how Martin Luther King Jr. combined Christian values with civil rights advocacy in the 'Social Gospel'. Both leaders used their spiritual foundations to address issues of social justice, peace, and equality.

Yogic practice focuses on direct experience through the body-mind connection, resonating with Phenomenology's aim to return to the 'things themselves' via direct experience without preconceived notions. Both encourage a form of introspection to grasp a deeper understanding of consciousness.

The Kyoto School is a Japanese philosophical movement that synthesized Eastern philosophies, especially Mahayana Buddhism, with Western thought, including existentialism, phenomenology, and idealism. Notably, Nishida Kitaro's work within this school sought to overcome the dichotomy between subject and object, a fundamental concern in both Eastern and Western traditions.

Mencius, a Confucian philosopher, posited that human nature is inherently good, akin to Rousseau's belief that humanity is good by nature but corrupted by society. Both stress the potential for individual goodness and advocate for conditions that nurture this intrinsic virtue.

The I Ching or Book of Changes is an ancient Chinese divination text that examines the patterns of change within the universe. Carl Jung's concept of synchronicity, the meaningful coincidences of events, resonates with the I Ching's philosophy where seemingly random events can reflect underlying order and meaning.

Both Confucius and Socrates emphasized the importance of ethics and virtue in their teachings, advocating for self-improvement and moral development. While Socrates focused on the Socratic method and individual reasoning, Confucius highlighted the role of social harmony and familial duty.

Mahayana Buddhism’s notion of 'interdependent origination' (Pratityasamutpada) parallels Alfred North Whitehead’s concept of 'relatedness' in his process philosophy. Both views argue that entities exist only in relation to others and have no independent existence.

The Bhagavad Gita addresses the moral dilemma of Arjuna, which echoes the existential concerns about the choices and responsibilities of individuals. Both the Gita and Existentialist philosophy explore themes of duty, purpose, and the authentic life in the face of life’s fundamental uncertainties.

Zen Buddhism and Existentialism both tackle the subjects of individual existence and authenticity. Zen emphasizes direct experience and intuition as a path to enlightenment, while Existentialism asserts the importance of personal freedom and choice, confronting the individual with the responsibility of defining their own essence.