Dirty Girls (Buffy, Season 7, Episode 18)

In this episode, the misogynist preacher-servant of the First is introduced.   He stops to rescue a potential slayer from the Bringers.  At first he appears to be a good guy, but we soon see his views of strange women are not predicated on an innocent until proven guilty attitude.  Ultimately, he has a message for the Potential to bring the Slayer.  That message is burned onto the Potential’s neck.  Later, it provides a clue which Spike and Andrew piece together at an old California mission.

This is also the episode in which Faith returns to Sunnydale.  She re-encounters Buffy in a cemetery after leaving the hospital where the Potential has been treated.  Acupuncturists must respect a patient’s choice of medical treatment.  Thus, Faith’s comment as she left Willow with the Potential, namely that Faith and Hospitals don’t really get along, encapsulates that idea quite nicely.  If a patient wants to combine systems of medicine, great.  If she wants one or the other exclusively, so long as she is educated about possible outcomes, fine.  Anthropological research shows that social support networks are among the most determining factors in health outcomes.  Why sabotage a support system when a person needs it most?

Overall, this was a difficult episode to diagnose.  I’m going to extrapolate from the neck burn, however, and discuss nodules along the neck and how neck blockages interrupt the full trajectory of the LU Channel Divergence.   The episode’s recurring image is of ‘Darkness inside’.  Can the LU CD be used to treat that?  Interestingly, one of the key herbs in a neck nodule formula, Xuan Shen, is precisely oriented towards ‘dark’ or ‘mysterious’ feelings in a patient’s life.

The Large Intestine – Lung Channel Divergence contains points which don’t appear if the neck is blocked.  This is particularly the case with the LI CD.  It is worth remembering that not all points are active on a person’s body at all times.  When points don’t appear, or are rendered unworkable, the source of this condition must be sought.  Sometimes, the points are just not active because the person never has trouble with the aspect of life governed by that point.  Other times, the points are not active because qi has become stuck earlier in the channel — or perhaps not enough qi is flowing in the channel to be ‘read’ by the practitioner’s fingertips.  If qi is stuck, phlegm nodules — showing up as ‘kori’ or as hard lymph nodes — often result.  While kori can be needled with a Japanese technique and lightly dispersed, lymph node swellings call for herbal treatment.

(Kori are found by lightly palpating the skin and feeling for hard or tense areas of skin and flesh (but no deeper than that).  Those areas are then needled with a #2 sized needle and rapidly twirled in a dispersing direction.)

A simple herbal treatment for nodules around neck is composed of three herbs: Mu Li, Zhe Bei Mu, and Xuan Shen.  If blood stasis accompanies the condition (indicated by a purple tongue and choppy pulse), add another shell herb, Wa Leng Zi.  If the LU pulse overall seems hasty or lacking in qi, add Huang Qin to tonify LU blood.

Lung Channel Divergence is the start of the primary meridian cycle (for humans, but as mentioned in the last post, perhaps not for vampires).  It is responsible for diffusing qi (wei and ying qi) into the vessels.  In contrast, the Lung organ diffuses qi into the body as a whole. It can be used to tonify qi in cases of LU qi deficiency.  The method in that case is to needle the selected points with a deep-shallow-deep needle vibration technique.

The LU CD trajectory is rather short.  It begins at LU-1, where the LU channel emerges onto the chest.  From there, it moves to GB-22, the canyon by which ye, thick fluid, supports marrow, bone, and brain.  Here, the LU channel can draw on body fluids to form wei qi, or draw pathogens out from the jing-organ (marrow, bone, brain, GB) level and bring those pathogens to the exterior.

From the ShaoYang GB-22 point, the Lung channel divergence then spreads to TaiYang.  This is an odd phrase; TaiYang could mean either the Small Intestine (sinew?) channel, or the Bladder (sinew?) channel, or both.  Either way, it spreads to the outermost channels to provide defence for the body.  In terms of point location, however, several options present themselves.  Since the channel needs a connexion to the heart, options include HT-1 and SI-10 (as in the SI CD); or possibly the TaiYang Bladder points BL-44 and BL-15 (as in the BL CD).  Another possibility is HT-9 and SI-1, as the start of the Arm TaiYang sinew vessels.

From the TaiYang level, the channel divergence then connects to the LI organ.  This could happen at ST-25, but it could also mean moving from SI-1 to LI-11, the he-sea point and binding site of the sinew vessel.

However, the Tai Yang aspect of the LU Channel divergence also branches to connect to the breasts.  This can mean either through JueYin (the LV goes to the genitals and breasts) or YangMing (ST-17 is at the centre of the nipple).  If the channel moves from LI-11 to ST-17, this would allow a connection from the Large Intestine to the breasts along the YangMing channel.

The Tai Yang connexion also branches to the Lung organ; this can occur at LU-3, or at LU-1.  From the Lung, the channel divergence moves to ST-12.  ST-12, in addition to connecting to the diaphragm, releases the neck.  Finally, the channel ends at another neck releasing point, LI-18.  LI-18 is indicated for throat conditions like goiter and scrofula — in other words, cases in which phlegm nodules begin to appear and congest the thyroid and lymph nodes of the neck.  Earlier, when examining the LI Channel Divergence, two points were not on that channel when the neck was blocked.  These two points can help release the neck and open up LI-20 and ST-1 in such a case.

As always, these posts are for educational and entertainment purposes only.  If you or a loved one feel like you’ve been so depleted you’ve reached your last breath, or if you have mysterious lumps in your neck, please seek out a qualified practitioner.

Happy Slayage!

Entropy (Buffy, Season 6, Episode 18)

Fallout continues from Xander and Anya’s break up as they confront one another for the first time since the wedding.  Xander learns that Anya has become a vengeance demon again (never overestimate how permanently you’ve changed a person once you break up with them; they often return, willingly or not, to previous roles once you’re out of the picture).

In addition to a noticeably good soundtrack, this episode features grains galore for breakfast, and only one bowl of fruit, as Buffy begins to pay more attention to Dawn.  Food combination is not Buffy’s strong point, and she doesn’t seem to realise that fresh fruit mixed with grain is a perfect recipe for fermentation of both — except in this case, that fermentation will occur in Dawn’s stomach.  Besides, grain can be difficult for some people to digest, but it isn’t obvious whether Buffy or Dawn are gluten-intolerant.  On the other hand, intestinal problems are mentioned by Anya:  during the post-break up plotline when Xander and Anya confront one another at their old apartment (which of course, Anya still had access to),  Anya wishes that Xander’s intestines were twisting, or, as she phrased it, ‘Your intestines tied in knots and ripped apart inside your lousy gut.’  Such is how some people with Celiac, Crohn’s, or Irritable Bowel Disease sometimes feel.  Fortunately for Xander, Anya can’t grant her own wishes, and she spends the rest of the episode trying to get Xander’s female friends to wish something bad would happen to him.

Towards the end of the episode, Anya and Spike have sympathy sex, which Willow, Xander, Buffy, and Dawn see by gaining access to the Supervillains’ hidden cameras.  Anya doesn’t seem to realise that having had sex with Spike has made her forbidden to Xander from that point forwards, even if what she did, as she tells Xander in a subsequent episode, was for solace, not revenge.

The falling apart of Xander/Anya and Buffy/ Spike is contrasted with the potential, but slow mend of Willow and Tara’s relationship.  As Tara says at the end, ‘when things fall apart, they fall apart so hard. you can’t ever put ’em back the way they were…’  It’s part of the beauty of the writing of the Buffyverse:  the characters make mistakes and then they have to deal with those mistakes, in character.  Joss later characterised Tara and Willow’s relationship as the best relationship of the series — of course he had to throw horrible events at it, to see what would happen.  In this episode, a reconciliation occurs.  But Willow had done what Tara asked:  Willow had realised for herself that magic was ruling her life, and gave it up.  Once Tara saw that her condition for even just being friends with Willow was met, Tara came back.  I would argue that for Tara, this return isn’t about desire, but about a sense of honouring her word and conditions.

So this week’s diagnosis is intestinal disorders.  Wei qi governs the automatic and unconscious process of digestion.  If too much wei qi enters the gut, inflammation is the result.  The inflammation can be due to any number of causes, including allergies (a type of wind-heat reaction on the interior), qi stuck in the viscera due to blood or qi stagnation in the vessels or sinews, or dampness the body seeks to ‘burn off’ (this will lead to either damp-heat or phlegm syndromes if it becomes chronic).

In terms of the sinew vessels, while the foot shao yang channel relates to the obliques and abdominal muscles of the exterior (and thus also to the Dai Mai extraordinary vessel), the Arm Shao Yin (HT) sinew vessel is indicated for more interior conditions.  Specifically, it treats a sense of urgent restraint on interior, like a deep lying beam below the heart with binding at the elbow.   Incidentally, the binding at the elbow can be interpreted to mean an inability to actually extend oneself outward to make things happen, or to change the situation oneself.  Such is the case with Anya, as her wishes cannot harm Xander; and with Tara, who must wait for Willow to act before she can do anything herself with a sense of integrity.  It also may treat Spike’s condition with regard to Buffy:  he cannot make her act, and feels the heaviness of heart which comes from realising someone he loves does not love him back.

Treatment involves gua sha or cupping at Du-4 and Du-14, followed by neck releases, and needling the ah shi points along the HT Shao Yin channel of the arm.  Thread moxa or hot needle is applied at HT-9, at the ring-finger side of the tip of the little finger.

As for the extraordinary vessels, the Ren Mai has influence over the sphincters of the gut, and is specifically indicated for knotting and tuggings of the intestines.  I would pair the Ren Mai with either the Dai Mai, if I needed to regulate holding and elimination, or with Yin Wei Mai, due to its influence over posture, and the effect which intestinal adhesions and mesenteric lesions can have on posture.  If posture is the issue, I would use a more Japanese oriented approach and take a five-element diagnosis before giving the EV treatment using only needles at the opening and coupled points of LU-7 and GB-41 (maybe add salt moxa over the navel, the intersection of Ren Mai and Dai Mai, and an effective treatment for chronic diarrhea, especially for people on certain anti-retroviral medications).  (Ren Mai and Yin Wei Mai intersect at CV-22 and CV-23, so would be more indicated for disorders involving difficulty in swallowing, either food or events, experiences, and circumstances.)  I would follow the EV treatment with some sotai or other bodywork therapy (visceral osteopathy, or releases taught in Love Your Guts seminars) to help realign the body’s posture and release the intestinal or mesenteric adhesions.

When it comes to herbal treatments, several formulas can be utilised for intestinal disorders.  I’m more interested in herbs for mending, in terms of this episode, however.  One option is to use the Plum Flower patent medicine ‘Great Mender’, which is indicated for fractures and broken bones, but which goes to the jing level to nourish the Kidneys and moisten the marrow to help give resilience to the body.

To numb Anya’s hurt, though, and to make the sun shine brighter and make boring people interesting, I would use the herb He Huan Hua or He Huan Pi (Flos vel Cortex Albizzia), commonly called ‘Chinese Prozac’.  It should only be used for short periods of time, however, as it can accumulate in the liver.  It should be combined with other herbs which clear and calm the shen or which resolve blood stagnation.  Dang Gui, Fu Ling, Dan Shen, and Tai Zi Shen come to mind.  This will produce a formula somewhat like a minor version of Ba Zhen Tang, but geared to regulating qi and blood to calm and orient the shen.

As always, these posts are for entertainment and educational purposes only.  If you or a loved one feel like their guts have been ripped out by the actions of another person or simply by that morning’s breakfast, please see a qualified practitioner.  Happy slayage!

Intervention (Buffy, Season 5, Episode 18)

In this episode, Buffy confesses to Giles that she feels she’s turning to stone.  Every synonym she comes up with relates to hardness.  She feels she’s losing her humanity because of her mission, her going out into the world.  Giles suggests a quest.  On the quest, the guide, in the image of the First Slayer, tells Buffy that she is full of love, that the Slayer forges strength out of pain, and most important, that death is her gift.

Meanwhile, Spike gets his Buffybot.  The Buffybot causes a little confusion with Buffy’s friends and they attempt to stage a mild intervention, until Buffy returns from her quest and clarifies the issue — giving Spike a kiss in the end, for not betraying them.

My first thought when Buffy said she was turning to stone was CV-5, called Shi Men, Stone Gate  (HT-6, KD-18, and KD-19 also all have ‘stone’ in their names).  However, since we are dealing with the luo vessels, the Du Mai Luo seems most appropriate.  In repletion, Du Mai luo pathology shows up as stiffness of the entire bod  in contrast to the TW luo, which addresses only rigid elbows.  (In depletion, the head is constantly shaking.)

Why did Buffy choose stone as her image?  (As a side note, stone almost made it into the five-phase canon — we have manuscript evidence that it was being considered as a sixth phase of qi.)  Stone is hard, resilient, and inflexible.  It is too mission focused.  The Du Mai is the extraordinary vessel responsible for allowing the person to stand up and individuate his or her mission in the world within the context of the lineage he or she was given.  What is the luo or blood level of Du Mai?  It is the level at which emotion drives the person’s mission forward.  Pathologically, though, the luo vessel system, if unable to resolve an issue, will overflow into the Extraordinary Vessels, the EVs catching excess pathogens as they enter through the luo (and emotional) system.  (At least, this is how I understand the Nan Jing’s description of the EV’s.)  From that perspective, Buffy has not been able to resolve some emotional issues and now they are coming out or affecting her mission in the world.  In some respects, they are filling the mission too much — stiffness, repletion — and not allowing the flexibility which would help resolve them.

So the treatment would be to bleed Du-1, and look for any spider veins along the spine, bleeding those as well.

Herbal treatment for a Du Mai luo pathology would need to address both jing and blood; I would use Lu Jiao or Lu Jiao Jiao.  The substance is warming, not heating; it is sticky and lubricating.  It will help bring resilience and flexibility to the spine.  Yi Yi Ren is said to treat an inability to stretch and bend; it thus may be useful in these cases as well.  (As a side note, the root of Yi Yi Ren can be used for Liver luo issues, being called ‘woodworm eliminator’.)

As always, these posts are for entertainment and educational purposes only.  If you feel that your emotions are causing you to focus too much on your work to the extent you are beginning to lose it, please see a qualified health care practitioner. 

Happy Slayage!

Where the Wild Things Are (Buffy Season 4, Episode 18)

Make up sex seemed to be the theme of this episode, and Riley and Buffy are at the core of the supernatural problem to be overcome.  Their incessant need to be closer to one another began to generate some strange events at Riley’s place, first manifesting themselves right before a big party.  When the party gets underway, some of the women begin to cut their hair, a glass bottle used in playing ‘spin the bottle’ explodes, and a G-spot appears in a wall for the amusement and wonder of party-goers.  Eventually all this fecundity leads to faster-than-kudzu vine growth throughout the corridors of the place, and the Scooby gang must figure out how to rescue Riley and Buffy from the death-by-sexual-exhaustion that awaits them.

It turns out that the dorm where Riley lives used to be a foster home of sorts.  The lady who ran the home used to reward the children when they were ‘good’ and punish them when they were ‘dirty’.  Anya understands this to mean ‘not dirty-muddy’, and the lady confirms Anya’s suspicions:  the children were punished when the girls were vain about their hair, or the boys lustful after other girls.  The result is a house filled with powerful energies which never got released.

[As a completely separate digression, more for the theology portion of my blog, something the old woman who used to run the foster home made something click in my mind:   She said that if she had not punished the children, or rather, if they had continued in their paths, ‘they would be kept out of the kingdom.’   The implication is of a specific sort of heavenly kingdom in an afterlife.  What clicked for me was that in the medieval period, when Christian theologians wrote about the ‘kingdom’, very often (at least for the monastic writers), they were referring to the kingdom entered through contemplation and stillness.  In some ways, this is simply a Christian continuation of the philosophical ideal of the ancient world.  For the monastic writers, a focus on distractions of any sort — vanity or sex — led away from entering the fulness of that contemplation, and disrupted the stillness of body and mind that was sought.  With a loss of monasticism and mysticism after the sixteenth century in certain parts of Europe and the Americas, the result was a much more literal take on the ‘kingdom’.  Instead of being a direction for or place of repose in meditation, it became literalised as an otherworldly place in the future.  It became not simply something unattainable in this life (unlike the accessibility of contemplation), but the dungeon of a most beautiful castle (to allude to the writings of a sixteenth century Spanish mystic, Teresa of  Ávila).]

In one of the initial Angel episodes — the one which started these blog posts, in fact — I treated the idea of the three types of ghosts:  wandering hosts, hungry ghosts, and horny ghosts, any of which can take possession of a person, often after traveling somewhere, and use them to attempt to fill the ghost’s needs.  Therefore, I will not revisit those ideas here; instead, the diagnosis I will give for this episode is simply excess libido.  (‘Libido’ means sex drive.)

In case readers think no one wants a lowered libido, I would mention that I have actually had patients in the clinic present with this concern.  I will mention two briefly, below.  I will also include a link to a recovering sex addict:

http://www.bbc.co.uk/news/magazine-16469222

Martial artists often advise their students to refrain from ejaculation during particularly intense training months.  What is the reasoning behind this advice?

In terms of Chinese medicine, we know that Jing is transformed into qi and by assimilating the qi of food to its template is also transformed to support blood.  However, the focus in the case of martial arts is really not on the usual aspects of Chinese medicine — the zangfu or three humours — so much as on the tissues of the body.  (This paradigm much more in evidence in Ayurvedic rasayana tonics).  Although we can derive relationships between the tissues and the internal organs — the Spleen controls the Flesh, the Kidneys are associated with Bone, the Liver with Tendons, for example — in a more direct path, we can say that jing nourishes the marrow (‘sui’ or, in Jeffrey Yuen’s tradition, ‘jing-shen’), which allow the bones to be supple and the tendons to be strong.  Jing thus supports the density of bone and the limberness of the joints.  Although practitioners debate whether jing can actually be nourished or ‘regained’, it is said the jing is formed (or released by ming men) after about 90 days or 3 months.  Because the Extraordinary Vessels are filled with jing, EV treatments are typically given for three months before results are seen.  In my clinical experience with an older woman with slight damage to jing, it took  four months, at which point some rather profound changes came about in her life and her outlook on life.  I might have advised continuing with that treatment for another few months, but clinical rotations changed, and I did not see her as a patient after five months of treating her.

To return to martial arts:  Not all students feel up to the task of withholding their essence, and so the masters have come across several formulae which seem to have beneficial effects.

Gui Zhi Long Gu Mu Li Tang is the usual formula used by martial artists when they are training but wishing to have an aid to retaining their jing.  Gui Zhi jia Long Gu Mu Li Tang is made by decocting equal amounts of Gui Zhi (‘cinnamon twig’), Bai Shao (‘white peony root’), Long Gu (‘dragon bone’), Mu Li (‘oyster shell’), and Sheng Jiang (‘fresh ginger-root’), with 12 pieces of Da Zao (‘red dates’) and two-thirds the amount of Gan Cao (‘licorice root’).

Gui Zhi and Bai Shao together regulate the qi of the interior (ying qi) and exterior (wei qi), ensuring that the interior is astringed, and the exterior is dispersed and properly moving.  Sheng Jiang and Da Zao serve a similar function, with Da Zao nourishing the heart and blood, and Sheng Jiang warming the qi.

The Divine Farmer indicates Long Gu for treating “heart and abdominal demonic influx, spiritual matters, old ghosts, cough and counterflow… in females leaking, concretions and conglomerations, hardness and binding, and in children heat qi and fright epilepsy.”

The Divine Farmer says Mu Li — with protracted taking — kills evil ghosts, fortifies the bone joints, and prolongs life.  “It eliminates tuggings and slackenings, mouse fistulas, and, in females, red and white vaginal discharge.”  It also treats cold damage.  Today, however, it is also used to clear heat and astringe, and for this reason is used to treat seminal emission.  “With Rehmannia as its envoy, it boosts and astringes the essence and stops frequent urination,” according to Wang Hao-gu.

In both cases, ghosts are referred to; but so is ‘leaking’ in females.  This is sometimes interpreted as leaking of essence, or the female equivalent of spermatorrhea.

As a whole, the formula treats (dreams of) sex with ghosts in women, and spermatorrhea (i.e. masturbation) in men, according to Zhang Zhong Jing, the physician under whose name this formula was passed to us.   Ted Kaptchuk has explained that ‘sex with ghosts’ can also mean having a ‘dream lover’ in the sense of Mariah Carey’s song:  ‘Dream lover, come rescue me.’  This is a formula for the sort of person who can never be satisfied with one person because her ideals can never be fulfilled by an actual person.

Interestingly, the obverse of excess libido can be a fear of intimacy.  Having ‘ghost lovers’, in the sense of being ephemeral, here one day and gone the next, is another way of articulating that phenomenon.  As the article on sex addiction noted, this is precisely the sort of psychological mechanism articulated by the writer of that column.

But what produces the libido?  In Byzantine or Galenic medicine, it was thought that semen built up and caused friction within the vessels of the testicles and spinal chord.  This friction generated heat within the body, which in tern was interpreted — as the English phrase still reflects — as being ‘hot and bothered’.  A similar logic can underlie the explanation of how slippery medicinals which usually nourish jing, can in fact be used to regulate the sexual appetite:  they lubricate the vessels, thus preventing the build up of heat from the friction of too much substance; yet they can also be seen to quell empty fire, when yin deficiency from loss of essence is the root.

For speculative purposes, I would also note that in Galenic medicine, semen was thought to be composed of little homunculi, little tiny fetuses (or as Giles expressed it, ‘tiny, tiny babies!’).  Extending that thought process, one might posit that herbs to calm the fetus and address ‘restless fetus disorder’ in Chinese Medicine might work in men to calm libido.

One patient I had was an elderly man (in his 80s) who came in complaining that after about a week or so, he gets very testosterone-y, and the only way to release it is through masturbation.  He was not satisfied with this solution, and sought herbal medicine to help.  I prescribed a very simple formula:  Wu Wei Zi Tang.  Composed of Wu Wei Zi only, in a rather small dose, it was designed to astringe and nourish (male’s) essence, as well as calm the shen.  He did not return to the clinic, so I do not know what his experience with this formula was; however, he had presented to other practitioners beforehand without lasting success.  My assumption is that he either gave up, it worked, or he went somewhere else.

Since the good physician also looks at the future injuries which accrue should a pathology continue, I would briefly refer the reader to a chapter in Hua Tuo’s treatise on the internal viscera.  In a section on bi (‘obstruction’) syndrome (often correlated with various types of arthritis today), the Tang dynasty physician Hua Tuo describes ‘bone bi’ as “due to injury of the kidneys by inordinate sexual desire.

I have seen this in the clinic.  One patient, a man in his 50s came in complaining of severe gout and kidney stones.  His history indicated that he never went a day without sex (either with or without someone, he specified) since his late teens, and often several times a day.  While he was quite impressed with the quality of his physical presentation at those times, overall, his case illustrated exactly the sort of  ‘bone bi’ that Hua Tuo alludes to.  I used a formula to dissolve bone spurs (in the hope it would also affect gout deposits and kidney stones) and augment the kidneys.  I also advised him to refrain for sex, or at least curtail his activities while on the formula.  Returning to the clinic, he indicated his ‘kidneys felt stronger’ or more ‘full’, and subsequent clinicians kept him on a variant of the same formula.

Hua Tuo continues the progress of the pathology: Dispersed internally, kidney qi is not able to shut and confine,” leading to leakage and chaos in the interior, specifically the centre and upper jiao.  This in turn leads to qi glomus of the triple warmer, which impacts the ability of food and water to be transformed into essential qi.

Interestingly, that glomus and blockage of proper assimilation of food qi can be correlated with the phenomena of certain foods being particularly prone to aggravate attacks of gout.

The inability of food to be properly transformed allows evil qi to invade ‘in a wanton way’, leading to four possible scenarios:

1. Evil qi surges to Heart and tongue giving rise to aphasia; or

2. Evil qi affects the SP and ST, causing them to be unable to replenish the flesh; or

3. Evil qi flows to low back and knees, leading to paraplegia; or

4.  Evil qi attacks the lateral limbs creating numbness or insensitivity in the limbs.

To address the inability of the Triple Warmer to aid in the assimilation of food, and to rectify the glomus qi in the chest and upper back, I would use Hua Tuo’s Asafoetida Free the Qi Pills:

Asafoetida, 2 liang; Chen Xiang, 1 liang; Gui Xin, 0.5 liang; Qian Niu Mo 1 – 2 liang.  Boil Asafoetida in wine down to a paste.  Add the other ingredients, powdered and form into pills the size of a plum.  Dosage:  one pill dissolved in wine.  (Note the original formula coats pills with zhu sha.)

Once the qi is rectified and the libido flows spontaneously rather than in a libertine fashion again, the essence should be replenished.  This can be accomplished with a medicinal wine designed to strengthen the tendons, also drawn from the Martial Arts tradition:

Jin Feng Jiu:

Sheng Di, Shu Di, Dang Gui, Mai Dong, Di Gu Pi, Yin Yang Huo, and half an amount of Sha Ren.  Grind or use whole to make wine.  Add to a fifth of 80 proof alcohol or less; steep for 60 – 90 days.  Like Wu Wei Zi alone, this formula increases jing and quiets restlessness.  It should go without saying that refraining from a loss of seminal essence while taking this formula is advised.

As always, this post is for educational and entertainment purposes only.  If you feel you could benefit from the application of Chinese medicine, please contact a qualified practitioner.

References:

Yang Shou-zhong (1993).  Master Hua’s Classic of the Central Viscera.  Blue Poppy Press.

Yang Shou-zhong (1998).  The Divine Farmer’s Materia Medica.  Blue Poppy Press.