The more I reflect on religion – and on my experience of various religions and those who believe in them – the more I incline toward the view that most if not all of what have sometimes been referred to as ‘the major religions’ – Christianity, Islam, Judaism, Hinduism, Sikhism – manifest (each in their own particular way) and enhance (or can enhance) our humanity, and thus enshrine a means for us to be compassionate and tolerant and receptive to humility. For it seems to me there is, to paraphrase an expression of George Fox used by The Religious Society of Friends, ‘that of the numinous’ in every person, and that answering to ‘that of the numinous’ can and has taken various manifestations over millennia with all such manifestations deserving of respect since there is an underlying unity, a similar spiritual essence – a similar discovery and knowing and appreciation of the numinous, a similar understanding of the error of hubris – beyond those different outer manifestations and the different terms and expressions and allegories used to elucidate ‘that of the numinous’.
Thus it would be improper and erroneous of me to conclude that a particular religion has influenced more people in a good way – is ‘better’ – than another religion or all other religions. Especially as – and again in my admittedly fallible view – the bad done, the suffering caused, by those ‘in the name of’ some religion or by adherents of some religion, most probably are caused by or are a consequence of our errors, our faults, our propensity as human beings to be hubriatic, to sometimes or often do or sanction what is dishonourable, inhuman, or just plain selfish.
As for Buddhism, I tend to view it – like Taoism – as a Way of Life rather than as a religion  and even if considered a religion then most probably it is a noble exception considering how, unlike many religions, it has seldom if ever been associated with people and tyrants who followed it doing dishonourable, inhuman, extremist, deeds in its name. Certainly Buddhism – and Taoism and many others Ways – have not (so far as I know) been used by fallible hubriatic humans to try to justify wars, invasions, persecution, killing, intolerance, and the mistreatment of those deemed to be heretics and apostates.
The discovery and knowing and thus the appreciation of the numinous by individuals, in a life-changing and thus often reformatory way, is frequently the result of pathei-mathos, and which pathei-mathos can incline individuals toward their own uncertitude of knowing and thus toward a certain personal humility. A personal humility which I personally believe manifests – which is – the essence of the numinous and thus the essence of our humanity, of our nature as human beings capable of reason, compassion, love, honour, and gentleness; human beings who have the ability to choose not to commit the error of hubris; the ability not to do what is harsh, dishonourable, hateful, violent; the ability to refrain from inflicting suffering on other humans and other living beings; the ability to be empathic and thus appreciate the connexion we are to all Life, to ψυχή.
In my own case, as I mentioned in Just My Fallible Views, Again:
“Being with – living with – Muslims (both Sunni and Shia) taught me humility , the ignorance of my past political beliefs, and how the Muslim way of life can be and certainly has been (on balance) an influence for good, just as Christianity (on balance) is and has been, and just as Judaism is and has been […]
Hence I find myself in the curious position of now possibly understanding and appreciating the wordless raison d’etat of Catholic monasticism, manifest as this is in a personal humility; a humility that during my time as a monk my then still hubriatic self could not endure for long. Which recent understanding and appreciation led me for a short while at least, and only a few years ago, to wistfully if unrealistically yearn to return to that particular secluded way of life. And unrealistic because for all that understanding, appreciation, and yearning, I no longer had the type of faith that was required, the type of Christian faith I did have when I had lived that monastic way of life. A lack of faith I really discovered and felt when I went, during that not-too-long-ago period of yearning, to stay once again and for a while in a monastery […]
Also, although I no longer consider myself a Muslim, I retain a great respect for that particular Way of Life, as I do for several other Ways I have personal experience of, such as Christianity, Buddhism, and Taoism. And a respect for two basic reasons. First, because I feel that those (and many other Ways and religions, for example Judaism and Hinduism) have been and are a means to remind us of the numinous, of the error of hubris, of the need for a certain personal humility. For they all, diverse as they appear to be, can enable us to glimpse or feel or know that supra-personal perspective which inclines us or can incline us toward living a more moral life, expressed as such a life often is in personal virtues such as compassion, self-restraint, honesty, modesty. Second, because I am acutely aware of how fallible I am, that I could be wrong, that I have been wrong in the past, and that my answers to certain philosophical, theological, and moral questions (as evident for example in my philosophy of pathei-mathos) are only my own often tentative and certainly fallible answers.”
For me personally, humility is also an acknowledgement of a particular and important intuition regarding the self, regarding our perception of ourselves. Of how – when as individuals via pathei-mathos or otherwise we experience and then appreciate the numinous – we are not (as we often like to believe) in control of our lives, but instead are subject to supra-personal forces that have often, in the past as now, been variously termed or described as God, the gods, Fate, karma, Allah, wyrd, the cosmic perspective, the acausal, destiny, Μοῖραι τρίμορφοι μνήμονές τ᾽ Ἐρινύες, and so on. Of how such a belief of personally being in control, or of being capable of so being in control, of our lives, is mere egoism at best and, at worst, hubris; an egoism and a hubris that, whether we know or not – and mostly we with our egoism and our hubris do not know – are both the genesis of suffering and the raison d’etat behind our perpetuation of suffering.
 Humility is used here, in a spiritual context, to refer to that gentleness, that modest demeanour, that understanding, which derives from an appreciation of the numinous and also from one’s own admitted uncertainty of knowing and one’s acknowledgement of past mistakes. An uncertainty of knowing, an acknowledgement of mistakes, that often derive from πάθει μάθος.
Humility is thus the natural human balance that offsets the unbalance of hubris (ὕβρις) – the balance that offsets the unbalance of pride and arrogance, and the balance that offsets the unbalance of that certainty of knowing which is one basis for extremism, for extremist beliefs, for fanaticism and intolerance. That is, humility is a manifestation of the natural balance of Life; a restoration of ἁρμονίη, of δίκη, of σωφρονεῖν – of those qualities and virtues – that hubris and extremism, that ἔρις and πόλεμος, undermine, distance us from, and replace.
 My experience of various religions – and of other elucidations of ‘that of the numinous’ – has led me to conclude that it is possible to make a distinction between a religion and a Way of Life. One of the differences being that a religion requires and manifests a codified ritual and doctrine and a certain expectation of conformity in terms of doctrine and ritual, as well as a certain organization beyond the local community level resulting in particular individuals assuming or being appointed to positions of authority in matters relating to that religion. In contrast, Ways are more diverse and more an expression of a spiritual ethos, of a customary, and often localized, way of doing certain spiritual things, with there generally being little or no organization beyond the community level and no individuals assuming – or being appointed by some organization – to positions of authority in matters relating to that ethos.
Religions thus tend to develope an organized regulatory and supra-local hierarchy which oversees and appoints those, such as priests or religious teachers, regarded as proficient in spiritual matters and in matters of doctrine and ritual, whereas adherents of Ways tend to locally and informally and communally, and out of respect and a personal knowing, accept certain individuals as having a detailed knowledge and an understanding of the ethos and the practices of that Way.
 In terms of my own pathei-mathos, the culture of Islam – manifest in Adab, in Namaz, and in a reliance on only Allah, and a culture lived, experienced, by me over a period of some nine years – was not only a new revelation of the numinous but also a grounding in practical humility. The very performance of Namaz requires and cultivates an attitude of personal humility, most obvious in Sajdah, the prostration to and in the presence of Allah, Ar-Rahman, Ar-Raheem; a personal humility encouraged by Adab, and shared in Jummah Namaz in a Masjid and during Ramadan.