Seeing parallels between religions as diverse as Christianity and Buddhism depends on a familiarity with the themes expressed in their mystical and esoteric writings.
For example, it is thought by many that Buddhism denies the existence of a soul and that it aims at a nihilistic destruction of the psychological self.
Likewise, many believe that Christianity focuses on heavenly rewards for earthly virtue, through a peculiar filial relationship with a supernatural being, mediated by arcane, seemingly arbitrary laws or commandments.
The reality is that Buddhism and Christianity are neither the same, nor are they entirely different.
But after many years of reading the commonalities have come to the fore, and the differences seem much less significant. I don’t spend time worrying about how reincarnation can be reconciled with the Christian afterlife, because in terms of my own practice these questions are not significant.
What are significant are things like the Christian perspective on pride in relation to the Buddhist perspective on the illusory nature of the self.
Here’s one of my favourite passages on pride, from the 4th Century ascetic monk, John Cassian:
For as he (viz., Lucifer) was endowed with divine splendour, and shone forth among the other higher powers by the bounty of his Maker, he believed that he had acquired the splendour of that wisdom and the beauty of those powers, with which he was graced by the gift of the Creator, by the might of his own nature, and not by the beneficence of His generosity. And on this account he was puffed up as if he stood in no need of divine assistance in order to continue in this state of purity, and esteemed himself to be like God, as if, like God, he had no need of any one, and trusting in the power of his own will, fancied that through it he could richly supply himself with everything which was necessary for the consummation of virtue or for the perpetuation of perfect bliss. This thought alone was the cause of his first fall.
What he’s describing is the fall of Lucifer, who was the greatest of the angels but succumbed to pride and so fell from heaven.
Cassian describes the sin of pride in terms of Lucifer’s false belief that attributed his own greatness to himself rather than to God. Cassian goes on in the context of the subsequent fall of man:
For while he believed that by the freedom of his will and by his own efforts he could obtain the glory of Deity, he actually lost that glory which he already possessed through the free gift of the Creator.
The logic of pride and the fall is the same. It is a mistaken belief in one’s own powers and self-sufficiency. Cassian draws on scripture to demonstrate the contrast between pride and the corresponding remedy of humility:
For the one says, “I will ascend into heaven;” the other, “My soul was brought low even to the ground.” The one says, “And I will be like the most High;” the other, “Though He was in the form of God, yet He emptied Himself and took the form of a servant, and humbled Himself and became obedient unto death.”
Finally, Cassian describes how we can overcome pride:
And so we can escape the snare of this most evil spirit, if in the case of every virtue in which we feel that we make progress, we say these words of the Apostle: “Not I, but the grace of God with me,” and “by the grace of God I am what I am;” and “it is God that worketh in us both to will and to do of His good pleasure.”
That last line is especially significant, as it undermines the freedom of the will and sense of agency that are themselves the greatest symptom of our pride.
This is where I see a direct parallel with Buddhist teaching on the nature of the self. An important part of this teaching is that our sense of self and our cherished identity are a delusion that we take for real. Enlightenment amounts in part to seeing that these selfish thoughts and impressions are not substantial, that there is no self who sits in control of our will and actions.
This is what “puffed up” means in Cassian’s words. Pride is an inflation of our sense of self, til it obscures the reality of our total dependence on God.
The problem with the Christian teaching on pride is that we often interpret it in very limited, human terms. We think pride is just about arrogance, and selfishness is about being inconsiderate of others.
But taken to their extreme we see both in the nature of the fall and in the remedy that pride is much more profound than this. On a spiritual level, pride is a mistaken belief in the primacy and power of our own will. Or to put it more strongly, it is a sense of ownership and control over our will, when in truth “it is God that worketh in us both to will and to do of His good pleasure.”
Christianity is predominantly a devotional religion, focusing on the individual relationship with God. Yet in the depths of this relationship the mystics report a sense of their own negation in God’s love. That is, they experience a union with God that totally changes their own sense of self and agency.
Buddhism is not typically a devotional religion. Instead it focuses on this experience of the negation of the self, without attempting to express in devotional terms the reality into which the self is subsumed.
But in both cases, the obstacle to this insight is the delusion of control, of will, of self-sufficiency. Buddhists will not talk of it in terms of pride and humility, and Christians will not talk of it in terms of self and no-self. Nonetheless it is my belief that they are speaking of the same thing.