Comedy is the Answer

The Spiritual and Practical Value of Humor

“I am so busy doing nothing... that the idea of doing anything - which as you know, always leads to something - cuts into the nothing and then forces me to have to drop everything.” - Jerry Seinfeld

“I really believe in comedy, and yes, it might be better than patient treatment. But hey, what do I know? I’m not a doctor; I’m a comic,” - Poppy Champlin

“For me, comedy starts as a spew, a kind of explosion, and then you sculpt it from there, if at all. It comes out of a deeper, darker side. Maybe it comes from anger, because I'm outraged by cruel absurdities, the hypocrisy that exists everywhere, even within yourself, where it's hardest to see.” - Robin Williams

Among the unique gifts humans possess, laughter may be our most significant. While religion is often seen as overly serious, it has deep roots in comedy. I think of Sarah laughing in Genesis 18 at the prospect of becoming pregnant later in life. The elephant-headed Ganesha of the Hindu faith is amusing in his iconography, depicted as a pot-bellied sweet-tooth. He is known as the “laughing god.” He is expected to bring us joy by removing obstacles, much like an elephant can uproot young trees to clear a path through the forest.

The late teacher of Zen Buddhism to the West, Alan Watts, once commented, “I always laugh at the altar, be it Christian, Hindu or Buddhist, because real religion is the transformation of anxiety into laughter.”

The clown is our cultures depiction of humor. He or she often contrasts with more sinister figures. Unlike the witch, who "does not give a rap for dependent needs, tender feelings, or anyone's wish to grow, but simply cackles her characteristic cackle and flies off in the face of human concerns," the clown brings vibrancy and emotion to our world.

The clown embodies feeling itself—making us laugh, cry, and experience the full spectrum of human emotion. We become emotionally invested in each performance: "We gasp with terror as danger stalks him from behind. We howl with relief as he makes his bumbling escape. We sit on the edge of our seats in anticipation of a terrible event about to occur, and yet we rejoice with glee when disaster strikes," wrote Ann Ulanov.

This clown shares traits with the fool and the trickster, serving as catalysts for comic catharsis and reflecting a tension between order and disorder. Their apparent frivolity often hides deeper warnings, as the Danish philosopher Søren Kierkegaard observed: "A fire broke out backstage in a theatre. The clown came out to warn the public; they thought it was a joke and applauded. He repeated it; the acclaim was even greater. I think that's just how the world will come to an end: to general applause from wits who believe it's a joke."

Our reactions to clowns are complex. While we may laugh at their antics, we often harbor feelings of pity, fear, or even revulsion. Some individuals develop coulrophobia, an intense fear of clowns, perhaps because the modern clown's endless performance creates psychological dissonance. The need to maintain a constant facade takes its toll as the clown gradually becomes consumed by his shadow—the repressed aspects of his personality. This dark potential most clearly manifests in popular culture's iconic villain, The Joker.

This duality is not new. Medieval theatrical clowns balanced light and dark elements, generating laughter and occasionally dragging audience members into the "Hellmouth," a theatrical device. Indeed, humor has many sides, one cutting and even hurtful, while the other provides joyous emotional relief.

Carl Jung recognized the therapeutic value of humor, as shown in his encounter with a "stiff and solemn New England family" where his attempts at humor were met with condescension until a Black servant responded with genuine laughter: "It was the servant, and it was the real American laughter, that grand, unrestrained, unsophisticated laughter revealing rows of teeth, tongue, palate, everything... How I loved that African brother."

Jung's appreciation for humor was both personal and professional. Renowned for his "hearty sense of humor and a big belly laugh," Jung recognized many benefits of laughter in his clinical practice and personal life.

Scientific research supports Jung's insights into the physical benefits of humor: laughter reduces stress, eases muscle tension, increases dopamine and endorphin levels, lowers cortisol, improves cardiovascular health, and strengthens the immune system. Regular laughter promotes restful sleep, boosts blood oxygen levels, and helps restore bodily balance—a value Jung particularly valued due to his concern about psychological "one-sidedness."

Psychologically, humor offers therapeutic benefits even in severe circumstances. Jung and his students effectively employed jokes to assist patients in recovering from psychotic states. In less extreme situations, laughter alleviates anxiety, enhances psychological resilience, counters depression, and provides perspective during overwhelming events.

Cognitively, laughter regularly enhances brain function, memory, alertness, and problem-solving skills. By offering alternative perspectives, humor boosts creativity and innovation while maintaining practical grounding.

Emotionally, humor neutralizes negative feelings, transforming despair into hope and pessimism into optimism. It provides courage and strength for personal growth while lightening burdens and adding joy to life. In interpersonal contexts, laughter diffuses conflict, enhances teamwork, strengthens bonds between colleagues, and increases personal appeal in romantic situations.

Jung understood humor's power to shift group dynamics, as evidenced in modern workshops where well-timed jokes break through skepticism and facilitate deeper learning experiences.

The spiritual aspect of humor is also evident. Laughter breaks through social masks, fostering authentic living that connects to one's true nature. It supports individuation by showcasing each person's unique sense of humor. The unconscious mind often communicates through wordplay and humor, illustrated by dream symbols that provide reassurance through punning imagery.

Perhaps the old saying, “Confession is good for the soul,” needs an update: “Laughter is good for the soul.” As we've observed, laughter has a confessional tone. In these times when many are feeling distraught, maybe comedy is the answer.

More to Come,

James Hazelwood is an author and photographer. His most recent book, Ordinary Mysteries: Faith, Doubt and Meaning is available everywhere. His website is jameshazelwood.net