Joy is the emotion related to summertime, to the fire element and to the heart. Following the movement of fire, it has an uplifting, diffusing action on the qi. This is usually seen as a positive movement, releasing blockages, opening the mind and body to receive the shen or spiritual influences. But it can become a pathological over-stimulation, or an over-dispersion that leads to collapse. The Confucian ‘virtue’ related to the fire element is ritual or rites, which could be seen as the way to safeguard this opening to spirit.
The following passage is taken from Chinese Medicine from the Classics: a Beginner’s Guide.
xi le
The characters xi (喜) and le (樂) may both be translated as joy – but in order to differentiate their meaning, we tend to use the terms elation and joy respectively. Xi may also be translated as excitement, or over-excitement. The two characters are often used together to describe the emotional state connected to the heart and the fire element, but while both express an upward and expansive movement of the qi – xi has a more intense yang quality, while le suggests a more quiet, gently expansive, inner state of joy. The character le (樂), can also be pronounced yue, in which case it has the meaning of music.
Both characters have a relationship with music, and in particular with drums. The character xi (喜) represents the kind of music and singing heard at popular festivals, where the beating of a hand drum encourages dancing and excitement; the character le depicts a ceremonial drum with various gongs and chimes, which is used to give the correct measure and timing to certain rites and court rituals. The etymology of the two characters describes well the difference between these contrasting aspects of joy.
Le (樂) expresses the natural joy of being alive; a feeling of connection and connectedness with all things. It is the kind of joy that wells up spontaneously as a reaction to a sunset, a rainbow, another human being. It must be close to our idea of love. To be without joy is maybe to be without love. Its pathological state is bu le (不 樂) lack of joy. Bu le (不 樂) is often seen in the philosophical texts as the result of going against the natural order of life – or against one’s true nature, which will result in a lack of joy.
Xi (喜) is excitement. A yang movement which is somewhat similar to the impulse of life expressed in the character nu (怒); but this is joy not anger, and one is more likely to embrace other human beings than shout at them! It is a surge from the heart which expands and encompasses all around. Suwen chapter 39 says that elation loosens the qi, but can joy be a pathology? It depends on the situation and on the circumstance. Joy is not good and anger bad. But sometimes anger is an appropriate reaction, and joy inappropriate. A certain amount of loosening helps to get rid of tension in the body and distortions in the qi patterning, but too much and the qi is dissipated and scattered, as we see in the text of Lingshu chapter 8:
‘When there is elation and joy (xi le 喜 樂), the spirits are scared away and dispersed; there is no longer an ability to store.’
Within the philosophical texts, overexcitement is certainly considered to be dangerous, it makes the blood race and disturbs the spirits. We can cope with a certain amount of excitement, but partying every night would loosen and scatter the qi. This could lead to exhaustion, but also an inability to be still. There may be a constant craving for stimulation.
These various states of the heart/mind are reflected in the use and abuse of mind altering drugs; whether stimulants or sedatives, mind expanding or narcotic, many drugs facilitate our ability to relate to others, to be sociable, to cope with our pain. The craving for excitement or a deep lack of joy may lead to a dependence on artificial stimulants, which inevitably take us further away from the natural experience of joy in our lives. Both ecstasy and LSD were originally used by psychologists to help those who felt locked inside themselves to relate to others. They were seen to bring a sense of connectedness where there had previously been alienation. Many other psychotropic substances have been traditionally used in ritual to enhance the connection with spirit, but they were carefully monitored by priests and shamans who understood their chemical actions. Today, very little is understood, even about the actions of prescribed drugs.
If the heart is constantly agitated or overstimulated, it may be unable to reflect reality. The heart/mind is likened to a mirror, or a pool of water, which if still and calm, gives a clear and accurate reflection of life. If the surface is unclear, agitated, the mind will be unclear, unable to distinguish between what is real and what is imaginary. There may even be visions and hallucinations.
…Joy is the natural condition for human beings – the joy of being alive, in tune with nature and with one’s own nature. In this state the heart/mind is clear, and able to reflect reality; judgement is acute, decisions can be made. Daoist literature suggests that desires lead away from the ability to feel joy – until eventually nothing is enough. We begin to believe that happiness is dependent on what we have instead of who we are. Many daoist practices aim to lead us back to the stillness of the heart/mind, and a natural sense of joy.