The Three Laughing Monks

In China, there is the legend of the three laughing monks. They are also today sometimes referred to as the three laughing saints (but of course in a very SBNR way). The monks only ever did one thing: on entering a new village, they would stand in the market place and start laughing. They would laugh with their whole being (mind, body, heart, and soul) and suddenly people would wake up to the Life and Kingdom of God that surrounded them. A crowd would soon gather and everyone would start laughing because of these three crazy monks. Eventually, the whole town would get involved and be alive to joy. Then the monks would shimmy on to another town.

The three laughing monks were loved and admired very much. For their only sermon, their only message; was laughter. They never taught; they would simply create a situation. As the years passed, the laughing monks’ fame grew and grew. All of China loved and respected them. Nobody had ever preached the way they did: with laughter and nothing else. Yet they also remained an enigma. For they never laughed at anyone in particular, but rather as if they had understood a great cosmic joke. The three laughing monks spread joy all over China without using a single word.

After living long lives together, one of the three laughing monks died. When this happened, the whole village in which they were staying wondered what would happen next. They thought that when the monk had died, the other two would surely weep. The whole village gathered expecting to see this unusual sight. But instead of crying, the two remaining monks stood beside the corpse of the third laughing a great belly laugh. The villagers asked, “How can you be laughing at a time like this?”

So for the very first time, the two monks spoke and said, “We are laughing because our brother has won. We always wondered who would die first and he has defeated us. We are laughing at his victory and our defeat. He lived with us for many years and we laughed together and we enjoyed each other’s company. There is no better way of giving him a last send off. We can only laugh.

Nevertheless, the whole village remained sad. But then when the dead monk’s body was place on the funeral pyre, the whole village realized that the two monks were not the only ones who were joking, the dead monk was also laughing! At that time, the custom was to change the clothes of the deceased and bathe the body. But the dead monk said to his companions, “Don’t give me a bath because I have never been unclean. So much laughter has been in my life that no impurity can accumulate, can come to me. I have not gathered any dust. Laughter is always young and fresh.”

So just to respect his wishes, the two monks did not change their brother’s clothes. Then when the body was put on the fire, suddenly they became aware that he had hidden some Chinese fire-works under his clothes and had started going off. The whole village began laughing and the other two monks said: “You bastard, you’re dead, but you have defeated us once again. Your laughter is the last.”

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Immortality & The Evolution of Christianity & Religion

Continuing with our theme of cultural evolution and the long arc of the moral universe, we turn to the subject of the evolution of Christianity, Religion, and Christian thought. For insight we go to another progressive figure who long has been forgotten by many: British historian Henry Thomas Buckle, who arguably was the first scientific analyzer of social evolution. Like the Unitarian minister Theodore Parker, Buckle is an individual who Progressive Christianity can look toward in re-discovering its heritage.

The following passage on immortality comes from The Essays of Henry Thomas Buckle circa 1863 (unlikely to be found at your local library, unfortunately). Here the SBNR (Spiritual But Not Religious) Buckle talks not just of immortality but the necessary evolution of religion and religious creeds.

One thing I would repeat, because I honestly believe it to be of the deepest importance. Most earnestly would I again urge upon those who cherish the doctrine of immortality, not to defend it by arguments which have a basis smaller than the doctrine itself. I long to see the glorious tenet rescued for the jurisdiction of the narrow and sectarian theology, which foolishly ascribing to a single religion the possession of all truth, proclaims other religions to be false, and debases the most magnificent topics by contracting them with the horizon of its own little vision.

Every creed which has existed long, and has played a great part in our history, contains a large amount of truth, or else it would not have retained its hold upon the human mind. To suppose, however, that any one of them contains the whole truth is to suppose that as soon as a creed was enunciated the limits of inspiration were reached, and the power of inspiration exhausted.

For such a supposition we have no warrant. On the contrary, the history of mankind, if compared in long periods, shows a very slow, but still a clearly marked, improvement in the character of successive creeds; so that if we reason from the analogy of the past, we have a right to hope that the improvement will continue, and that subsequent religious creeds will surpass ours.

Using the word religion in its ordinary sense, we find that religious opinions depend on an immense variety of circumstances which are constantly shifting. Hence it is that whatever rests merely upon these opinions has in it something transient and mutable. Those of us who take a distant and comprehensive view are thus filled with dismay when we see a doctrine like the immortality of the soul defended on such transient grounds.

These advocates imperil their own cause; they make the fundamental depend on the casual; they support what is permanent by what is ephemeral; and with their books, their dogmas, their traditions, their rituals, their records, and their other perishable contrivances, they seek to prove what was known to the world before it existed, and what, if these transient things were to die away, would still be known, and would remain the common heritage of the human species, and the consolation of myriads yet unborn.*

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The Living Hour’s SBNR motivational series combines history, literature, philosophy, psychology, and religion to help bring about new perspectives on Progressive Christianity and spirituality. Sign up by entering your email address into the “Opening the Small Gate” box in the right corner of this web page.

*A few small edits were made to Buckle’s text to make it more easily read and understood by contemporary readers.