Shen qi wan

Shen qi wan also known as Ba wei shen qi wan also know as Jin gui shen qi wan

sheng di huang 24 shan yao 12 shan zhu yu  12 fu ling 9 ze xie 9 mu dan pi 9 fu zi 3 gui zhi 3

For deficiency taxation with lower back pain, urgent tightness in the lower abdomen, and difficult urination, ba wei shen qi wan governs.

For consumptive thirst in men, but adversely with increased urination, for when one drinks one liter one urinates one liter, shen qi wan governs.

It treats a taxation pattern where due to excessive loss of function yin as urine either drops out the bottom or is inhibited.

By removing the fu zi and gui zhi it becomes the modern formula liu wei di huang wan.

It creates kidney qi, restores water metabolism, tonify taxation.

Arnaud Versluys writes; the formula not only addresses both excess and deficiency of the body’s innermost organs, but also functionally tonifies both the original yin and original yang of the physical body. Shen qi wan is the representative remedy to restore kidney qi which is produced by the constant interaction of the body’s true water and true fire.

Sheng di is used heavily to nourish fluids and clear deficient heat in the kidney heart connection of the jue yin pathways. Why jue yin? Because the increased fluids of the Water element moisten the liver and pericardium which draw the fluids upward to the upper burner to nourish the heart’s imperial fire. The then cooled imperial fire will descend to the lower burner where it will warm the cold kidney water and promote the creation of physiological kidney qi for healthy water metabolism.

Sheng di huang, Rehmanniae radix recens is bitter draining of heat in the liver blood and the ministerial fire, heart and kidneys. it is sweet nourishing and tonifying of the liver blood and kidneys. It enters the heart and kidneys channel and nourishes nutritive of blood while clearing heat from the jue yin layer.

Cold, sweet, and bitter sheng di nourishes through the shao yin kidney true Water to infuse blood with nutritive to fill the jue yin Wood which increases yang by nourishing yin.

Shan yao, Dioscoreae rhizome is sweet tonifying and nourishing of the spleen and kidneys. It restores control over Water. It restores the normal opening and closing functions of the kidneys and strongly tonifies middle burner qi.

Sweet neutral and strongly tonifies middle burner qi and it tonifies tai yin lung and spleen.

It tonifies spleen and kidney qi to restore normal opening and closing functions of the kidney.

Shan zhu yu, Corni fructus is sour collecting of kidney jing into the shao yin and jue yin blood. It calms Wood wind by nourishing true Water.

Shan zhu yu astringes kidney essence into the jue yin channels.

Fu ling, Poria is sweet and neutral. It drains fluids but is not bitter. Fu ling is tonifying the stomach domain, spleen, kidney and bladder to move excess fluids. It moves more than it tonifies.

Fu ling drains fluids through the tai yang bladder and restores the water metabolism. The movement of fluids is the start of movement for blood. By moving water we move blood. Dampness is a form of yin and we move the yin with the fu ling to restore the transformation and transport aspect of tai yin. Tai yin is also the post heaven source of clear qi and yin and blood.

Ze xie, Alismatis rhizome is sweet nourishing and tonifying of the small intestine’s water separation functions.

Promotes urination and lead stagnant fluids into the tai yang bladder system. It restores normal qi transformation on the kidneys by disinhibiting urination and promoting the waterways.

Fu ling and ze xie combined they promote urination and lead stagnant fluids into the tai yang bladder system to be expelled through urination.

Mu dan pi, Moutan cortex is pungent dispersing of the liver and pericardium blood and the ministerial fire in the san jiao. It is bitter draining of heat in the liver and pericardium blood and the ministerial fire.

Mu dan pi is a blood moving herb that clears stagnation heat from the blood layer. The stagnation heat is caused by increased friction due to blood stasis. Its pungent taste provides movement; its bitter taste provides descent and draining while its cold nature cools the vessels to prevent blood leakage.

Gui zhi, Cinnamomi cassiae ramulus is pungent sweet and warm dispersing of the imperial and ministerial fire. It warms and tonifies the shao yin and jue yin. In doing so it warms and tonifies the whole body.

Gui zhi is the emperor because it warms the Wood to stir the imperial Fire. It warms the blood which tonifies the heart yang. Gui zhi warms the shao yin heart yang and puts the emperor back on his throne. By warming the imperial fire the ministerial fire in the shao yang is warmed and this supports the three burners so normal function can occur.

Gui zhi is the main herb to restore the water metabolism of the tai yang fu organ. It warms the yang on the bladder channel and promotes the transformation of kidney qi as vapor from the stored fluids of the bladder. Gui zhi is more of a tai yang herb and is so suited for a shen qi wan pattern instead of rou gui.

Fu zi, Aconiti radix lateralis praeparata is pungent dispersing of liver blood and the ministerial fire in the san jiao. It is pungent dispersing of the heart and kidneys. It is pungent dispersing of the tai yang channels. It is pungent dispersing of excess water.

Gui zhi and fu zi are the emperors. Gui zhi rules without causing unrest. Fu zi rules with might and action. Gui zhi nourishes and fu zi does not. Fu zi disperses more than gui zhi and needs to be controlled. Gui zhi warms the tai yang bladder to warm the shao yin kidney water. Fu zi directly warms the shao yin kindey water to create qi.

It warms the original qi of the kidneys and the gathering qi of the lungs and heart. Fu zi infuses the body with fire and promotes water metabolism through the descent of fire into the water reservoirs of the body to draw qi from the body.

The combination of fu zi and gui zhi is the strongest in promoting water metabolism by warming cold fluids. 

Gui zhi and fu zi are pure function and motion. They embody the concept of distilling yang from within yin, through the introduction of their dispersing yang nature.

There is a myth that removing the gui zhi and fu zi will change this formula to one that nourishes yin and cools heat due to deficiency. This is based on the teachings of one man that modified this formula to treat children. There are better formulas for treating a yin dryness pattern than liu wei di huang tang.

Yang qi is the commander of blood and blood is the mother of yang qi.