Code Of Ethics presented by Elisabeth Rochat.pagesCode of Ethics
Presented by Elisabeth Rochat de la Vallée © 2017
NCCAOM Code of Ethics in Chinese Classics and Medical texts
Presented by Elisabeth Rochat de la Vallée
Distance Learning
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Code of Ethics Presented by Elisabeth Rochat de la Vallée ©
2017
Table of Content
NCCAOM® Code Of Ethics (0:01:00)
List of Classics and medical texts (1:56:00)
Dao De Jing - - Book of the Way and its Virtue Daxue - - Great
Learning De Amicitia - The Treaties of Friendship Huai Nan Zi -
Huangdi Neijing - ; Lingshu - - Spiritual Pivot Lunyu - - lúny -
Analects of Confucius Lüshi Chunqiu - Qian Jin Yi Fang - - The
Prescriptions of a Thousand Gold Worth Suwen - Sun Simiao - Sunzi
Bingfa - - Art of War by Sun Zi Xunzi - Yinshu () Zhang Zai - -
Zhng Zài Zhong Yong - - zhng yng - The Doctrine of the Mean
Zhuangzi -
Introduction (0:00:10)
Lingshu chapter 8 (0:04:00) 10 The Kind, the Sage and the Doctor
(0:04:30) 10 Character (zhi - ) (0:07:00) 10 Character (l - )
(0:24:30) 10
NCCAOM® Code of Ethics - Principal 1 (0:10:30) Huainanzi chapter 11
(0:12:30) 11 Dao De Jing chapter 51 (0:16:00) 11 Dao De Jing
chapter 9 (0:18:00) 12
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Dao De Jing chapter 2 (0:18:30) 12 Huainanzi chapter 19 (0:19:30)
13 Huainanzi chapter 19 (0:23:00) 13 Huainanzi chapter 19 (0:26:00)
13 Lüshi Chunqiu book XV, ch.8 (0:21:00) 14 Suwen chapter 5
(0:28:30) 14 Sun Simiao - Qianjinfang - Forward text (0:29:30) 14
Sun Simiao - Qianjinfang - Forward text - ch. 1, sec. 2 (0:30:00)
15 Suwen chapter 77 (0:31:00) 15
NCCAOM® Code of Ethics - Principal 2 (0:32:30)
Lunyu - lúny - - Analects - book 2, Line 17 (0:34:00) 16 Xunzi -
Confucian philosopher - chapter 21 (0:35:00) 16 Suwen chapter 80
(0:37:00) 17 Sunzi Bingfa - Art of War by Sun Zi - chapter 5
(0:39:30) 18 Yinshu - Yangsheng - - Nurturing life (0:40:00) 19
Suwen chapter 39 (0:41:00) 19 Lunyu - lúny - - Analects, book 1,
line 4 (0:41:45) 20 Zhong Yong - zhng yng - - The Doctrine of the
Mean (0:42:00) 20 Suwen chapter 78 (0:43:30) 20
NCCAOM® Code of Ethics - Principal 3 (0:44:00) Xunzi chapter 21
(0:46:00) 21 Huainanzi chapter 1 (0:48:15) 22 Suwen chapter 14
(0:49:30) 22 Sun Simiao - Qianjinfang - Forward text (0:50:30) 23
Linshu chapter 29 (0:50:45) 23 Suwen chapter 11 (0:51:00) 24 Linshu
chapter 29 (0:51:30) 24 Suwen chapter 13 (0:55:00) 25
NCCAOM® Code of Ethics - Principal 4 (0:55:30)
Lunyu - lúny - - Analects - book 2, Line 14 (0:56:00) 26 Dao De
Jing chapter 49 (0:57:00) 26 De Amicitia - the Odes of Friendship
(0:59:00) 26 Lunyu - lúny - - Analects - book 12, Line 5 (0:59:00)
27 Zhang Zai, - Zhng Zài - - The western inscription (1:01:00)
27
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Linshu chapter 29 (1:03:00) 28
NCCAOM® Code of Ethics - Principal 5 (1:04:30)
Lunyu - lúny - - Analects - book 7, Line 21 (1:05:30) 29 Lingshu
chapter 9 (1:09:30) 29 Lingshu chapter 1 (1:12:00) 30 Sun Simiao -
Qianjinfang - Forward text (1:13:30) 31 Daxue - - Great Learning
(1:17:00) 31
NCCAOM® Code of Ethics - Principal 6 (1:20:00)
Lunyu - lúny - - Analects - book 1, Line 14 (1:21:00) 32 Lunyu -
lúny - - Analects - book 5, Line 14 (1:24:30) 32 King Wen (wen wang
) (1:24:30) 32 Zhang Zai, - Zhng Zài - - The western inscription
(1:25:00) 33
NCCAOM® Code of Ethics - Principal 7 (1:31:00) Lingshu chapter 1
(1:32:00) 34 Lingshu chapter 25 (1:34:30) 34 Lingshu chapter 29
(1:35:00) 35 Sun Simiao - Qianjinfang - Forward text (1:40:00)
35
NCCAOM® Code of Ethics - Principal 8 (1:41:30)
Lunyu - lúny - - Analects - book 1, Line 7 (1:42:00) 36 Sun Simiao
- Qianjinfang - Forward text (1:44:00) 36 Lingshu chapter 1
(1:46:30) 36
NCCAOM® Code of Ethics - Principal 9 (1:48:30) Lingshu chapter 29
(1:49:00) 38 Huainanzi chapter 20 (1:52:00) 39 Zhuang Zi chapter 13
(1:54:00) 39
Bibliography (1:57:00) Worksheet 42 Quiz 43
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Foreword
Traditional Chinese thinking does not separate healing from mental
or spiritual transformation.The healing takes place in restoring
oneself to its natural order. This recovery can be helped or even
triggered by an external person, a therapist.
The relationship that develops between the patient and therapist is
part of what motivates the patient to return to itself, to a more
orderly pattern. This relationship is based largely on the
therapist; They may use certain techniques, but it mainly depends
on the way the therapists are able to work on themselves in
clearing their heart from all that trouble both their knowledge,
their intelligence and intuition.
The inner realization of the therapist whom allows that to happen,
in the therapeutic relationship, is, in fact, involved in restoring
the patient's health, in full respect of the latter’s nature.
Throughout the process, Ethics principals remains primordial.
NCCAOM® Code of Ethics is used as a guideline to explore and review
Chinese Classics and medical texts.
I hope you will enjoy the lecture.
Elisabeth Rochat de la Vallée
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Code of Ethics Presented by Elisabeth Rochat de la Vallée ©
2017
Distance Learning video
The lecture on Code of Ethics presented by Elisabeth Rochat de la
Vallée, is designed to illustrate the nine principles of NCCAOM’s
Code of Ethics.
In reference the each principle, listed below, parts of ancient
Chinese Classics and medical texts is be presented and
narrated.
The presentation is divided into 9 chapters, one per
principle.
This video is designed to provide two hours of credits in the field
of Chinese/Oriental medicine continuing education program.
For credits, a worksheet and a Quiz with 10 questions each has to
be submitted.
The worksheet is not graded and gives an overview of your
understanding of the presented material.
The quiz is graded. It is required to pass 7 out of 10 quiz’s
questions to insure that candidates has view this material in full
before receiving credits.
“Certification Fee” is required in order to receive a 2 hours
CEU/PDA credits. Any “rental fee” applied to the video will be
credited against the “Certification Fee”. Make sure your provide
proof or receipts of your purchase or rental.
A handout, with all referred text presented in this video,
worksheet and quiz, is available to download from
http://distancelearningvideo.com/code-of-ethics--video--handout.html
For more information about handout, quiz and the certification
program, please visit Elisabeth Rochat’s web site at
www.elisabeth-rochat.com, or
www.distancelearningvideo.weebly.com
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NCCAOM® Code Of Ethics (0:01:00)
1 - Respect the rights, privacy and dignity of my patients and
maintain confidentiality and professional boundaries at all
times.
2 - Treat within my lawful scope of my practice and training and
only if I am able to safely, competently and effectively do
so.
3 - Allow my patients to fully participate in decisions related to
their healthcare by documenting and keeping them informed of my
treatments and outcomes.
4 - Accept and treat those seeking my services in a fair and
nondiscriminatory manner.
5 - Render the highest quality of care and make timely referrals to
other health care professionals as may be appropriate.
6 - Continue to advance my knowledge through education, training
and collaboration with my colleagues to maintain excellence and
high ethical standards in our profession.
7 - Support my medicine’s access to all people and its growth in
the broad spectrum of U.S. health care.
8 - Assist in the professional development and advancement of my
colleagues.
9 - Participate in activities that contribute to the betterment of
my community.
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List of Classics and medical texts (1:56:00)
Dao De Jing - - Book of the Way and its Virtue The Dao De Jing is
an early Daoist book attributed to Laozi.
Daxue - - Great Learning The Daxue is a short main text attributed
to the teachings of Confucius and then ten commentary chapters
accredited to one of Confucius' disciples, Zengzi. It is one of the
four books of Confucianism.
De Amicitia - The Treaties of Friendship First book written in
Chinese by Mateo Ricci, an Italian Jesuit priest and one of the
founding figures of the Jesuit China missions. De Amicitia was
published in 1595 CE
Huai Nan Zi - The Huainanzi is a syncretic daoist text written
between 140 and 130 BCE, during the Han dynasty.
Huangdi Neijing - ; The Huangdi Neijing is composed of two books:
The Suwen () and the Lingshu ()
Lingshu - - Spiritual Pivot The Lingshu () is a compilation in 81
chapters of ancient medical texts made during the Song dynasty. It
forms with the Suwen the Huangdi Neijing or Inner Classic of the
Yellow Emperor.
Lunyu - - lúny - Analects of Confucius The Analects (or Analects of
Confucius) : a collection of sayings and ideas attributed to the
Chinese philosopher Confucius (551- 479 BCE), traditionally
believed to have been written by Confucius' followers.
Lüshi Chunqiu - Lüshi Chunqiu is an encyclopedic Chinese classic
text compiled around 239 BCE under the Qin Dynasty (221 - 206
BCE)
Qian Jin Yi Fang - - The Prescriptions of a Thousand Gold Worth
Text attributed to Sun Simiao and written during the Sui and Tang
dynasty
Suwen - The Suwen () is a fundamental work on medical theory. It is
a compilation in 24 volumes and 81 chapters of ancient medical
texts made by Wang Bing (710-804). Together with the Lingshu, it
constitutes the Huangdi Neijing or Inner Classic of the Yellow
Emperor.
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Sun Simiao - Sn Smio (581-682) was a famous traditional Chinese
medicine doctor of the Sui and Tang dynasty. Of course, Sun Simiao
is a must when we speak of ethic and specifically in the forward of
his great book called the Qian Jin Yi Fang, “the prescriptions of a
Thousand Gold Worth”.
Sunzi Bingfa - - Art of War by Sun Zi The Art of War, an ancient
Chinese military treatise attributed to Sun zi (4th century
BCE.).
Xunzi - Xunzi (circa 298-235 BCE) is a prominent Confucian
philosopher from the late Warring States period. His book, called
Xunzi, was Written during the first half of the 3rd century
BCE
Yinshu () The Yinshu () is part of the bamboo manuscripts found in
Zhangjiashan (Hebei, ). It is a manual of therapeutic gymnastic
movements. Two medical manuscripts were found in Zhangjiashan's
tomb; Discovered and excavated in 1983, it dates from the middle of
the 2nd century BC located in Hebei. Like Mawangdui, it is located
in the ancient kingdom of Chu.
Zhang Zai - - Zhng Zài Zhang Zai (1020–1077) was a Chinese
Neo-Confucian moral philosopher and cosmologist.
Zhong Yong - - zhng yng - The Doctrine of the Mean The text is
traditionnally attributed to Zisi, the only grandson of Confucius.
It was published as a chapter in the Classic of Rites (Liji). It is
one of the four books of Confucianism.
Zhuangzi - The Zhuangzi is a collection of texts from the late
Warring States period developping the views of Zhuang Zhou who,
probably wrote the 7 first chapters.
Special mention should first be made of the Chinese Text Project
site http://ctext.org/ , on which many of the Chinese Classics
listed here are digitally available, sometimes with an english
translation. This online open-access digital library makes
pre-modern Chinese texts freely available to all. It also explores
new ways of interacting with these texts beyond what is possible in
print. With over ten thousand titles, it is one of the largest
databases of pre-modern Chinese texts in existence.
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Introduction (0:00:10)
Lingshu chapter 8 (0:04:00)
Elisabeth Rochat de la Vallée’s translation
When something takes charge (ren ) of the beings, we speak of the
Heart (xin )
The Kind, the Sage and the Doctor (0:04:30)
- The King, the one who takes care of the relationship of
themselves and the people as well as the people and the natural
order. Influence on how people in a society may follow a natural
order to develop themselves completely and peacefully and
fruitfully. its all the implementation of that in the human
society.
- The Sage, may be the wise man or woman. In Chinese Classical text
it was a man rather than a woman. The sage is a human wise enough
to be responsible for its own behavior. The “Sage” take care of the
relationship of themselves and heaven or “The natural order”. They
implement it in themselves.
- The Doctor, or a practitioner is responsible to take in charge
the those unable to fix themselves and their inner disorders: the
patient. So it is the one who takes care of the relationship with
the patient, as well as the relationship of the patient and the
natural order. The doctor’s role is to restore the natural order
and to help to implement it in their patient.
Character (zhi - ) (0:07:00)
zhi - - to set right - to government - to put in good order
Character (l - ) (0:24:30)
l - - The Inherent pattern of things - put in order - inherent
pattern of life
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NCCAOM® Code of Ethics - Principal 1 (0:10:30)
Respect the rights, privacy and dignity of my patients and maintain
confidentiality and professional boundaries at all times.
Huainanzi chapter 11 (0:12:30)
;
If I constantly want to reside in emptiness, then I cannot become
empty. If I do not make myself empty and become empty
spontaneously, none of my goals will not be met. (Meyers,
p.419)
Dao De Jing chapter 51 (0:16:00)
Henricks’ translation
;
The Way gives birth to them and Virtue nourishes them; Substance
gives them form and their unique capacities complete them.
Therefore, the ten thousand things venerate the Way and honor
Virtue. As for their veneration of the Way and their honoring of
Virtue – No one rewards them for it; it's constantly so on its own.
The Way gives birth to them, nourishes them, matures them,
completes them, rests them, rears them, supports them, and protects
them. It gives birth to them but doesn't try to own them; It acts
on their behalf but doesn't make them dependent; It matures them
but doesn't rule them. This we call Profound Virtue.
(Henricks)
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Dao De Jing chapter 9 (0:18:00)
Henricks’ translation
To retire when the deep is done Is the way (dao ) that is (tian )
heaven’s works. (Ames & Hall)
When the deed is accomplished you retire; Such is Heaven's Way !
(Henricks)
Dao De Jing chapter 2 (0:18:30)
Henricks’ translation
Therefore the Sage dwells in nonactive affairs and practices the
wordless teaching. The ten thousand things arise, but he doesn't
begin them; He acts on their behalf, but he doesn't make them
dependent; He accomplishes his tasks, but he doesn't dwell on them;
It is only because he doesn't dwell on them, that they therefore do
not leave him. (Henricks)
It is for this reason that sages keep to service that does not
entail coercion (wuwei) And disseminate teachings that go beyond
what can be said. In all that happens (wanwu), The sages develop
things but do not initiate them, They act on behalf of things but
do not lay any claim to them, They see things through to the
fruition but do not take credit for them. It is only because they
do not take credit for them that things do not take their leave.
(Ames & Hall)
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Huainanzi chapter 19 (0:19:30)
Major & Queen’s translation
The propensity of terrain (is such that) water flows east, but
people must work on it so that the flood waters flow through the
valleys. Grain and crops grow in the spring, but people must apply
their efforts to them so that the five grains can reach maturity…
(Major & Queen p.770)
Huainanzi chapter 19 (0:23:00)
Major & Queen’s translation
…
… “If they had let the water Flow naturally or waited for the
plants to grow by themselves, the accomplishments of Gun and Yu
would not have been established, and the wisdom of Lord Millet
would not have been employed. What I call non-action [means] not
allowing private ambitions to interfere with the public Way, not
allowing lustful desires to distort upright techniques. [It means]
complying with the inherent patterns of things… (Major & Queen
p.770)
Huainanzi chapter 19 (0:26:00)
Major & Queen’s translation
… ” [It means] complying with the inherent patterns of things when
initiating undertakings, according with the natural endowments of
things when establishing accomplishments, and advancing the natural
propensities of things”…
…”so that misguided precedents are not able to dominate. Thus, the
undertakings of government will succeed, but [you] personally will
not be glorified”…
…”[Your] accomplishments will be established, but your reputation
will not obtain. [Non-action] does not mean that a stimulus will
not produce a response or that a push will not move
[something]”
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Lüshi Chunqiu book XV, ch.8 (0:21:00)
J. Knoblock and Jeffrey Riegel’s Translation
When a man from Chu was fording a river, his sword fell from the
boat into the water. He immediately made a notch in the boat and
declared, “This is where my sword went in” When the boat stopped,
he went into the water to search for his sword in the spot
indicated by the notch he had made. The boat had moved, but his
sword had not. Was it not sheer delusion to search for a sword this
way?
Using ancient laws to govern the state is no different. Since the
time has changed but the laws have not followed suit, will it not
be difficult to bring about order using them? (Translation J.
Knoblock and Jeffrey Riegel)`
Suwen chapter 5 (0:28:30)
Elisabeth Rochat de la Vallée’s translation
. . . . . .
This is why the Sages practices doing without doing (wu wei ),
delighting in their capacity for serenity without passion, followed
their desires (yu ) and benefited from their willpower (zhi ),
maintaining themselves in emptiness and nothingness (xu wu ).
Endlessly their long life enabled them to accomplish their destiny
(ming ), without a fixed term except that of Heaven and Earth. This
is how the Sages conducted their lives (zhi shen ).
Sun Simiao - Qianjinfang - Forward text (0:29:30)
Paul Unschuld’s translation
“Whenever a great physician treats diseases, he has to be mentally
calm () and his disposition firm (). He should not give way to
wishes and desires, but has to develop first a marked attitude of
compassion. He should commit himself firmly to the willingness to
take the effort to save every living creature”.
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Sun Simiao - Qianjinfang - Forward text - ch. 1, sec. 2 (0:30:00)
…”According to the reputations of medicine, it is not permissible
to be talkative and make provocative speeches, to make fun of
others and raise one's voice, to decide over right and wrong, and
to discuss other people and their business”.
“ The great practitioner of the Suwen respect and take the patient
as they are, without being judgmental, just evaluating the effect
of the situation”… of the situation in which patients are… “ on the
movement and balance of their Qi”
Suwen chapter 77 (0:31:00)
Paul Unschuld’s translation
[......] When the sages treated a disease, they certainly knew the
yin and yang (qi) of heaven and earth and the normal arrangements
of the four seasons; the five depots and six palaces, female and
male, exterior and interior, (as well as) piercing, cauterization,
pointed stones, and toxic drugs with all (the diseases) they
master. Their approach to the human affairs was natural, thereby
understanding the Way laid down in the classics.’ [……]
Suwen chapter 77 (0:31:00)
Paul Unschuld’s translation.
[......] The noble and the common, the poor and the wealthy, they
all (represent) a structure of different ranks, (and the sages)
inquired (from the patients) whether they were young or old, and
whether they had a character of courage or timidity. They
investigated (all the) divisions and sections (of the human body)
and they knew the root and the beginning of the diseases (to be
treated). [......] When an uneducated practitioner treats this and
hastily pierces yin and yang, the (patient’s) body will
disintegrate; the sinews in his four limbs will become twisted and
the day of death will be foreseeable. If a physician is unable to
reach an understanding, and if he does not inquire how (a disease)
developed, and if he is (able) only to tell the day of (the
patient’s) death, then he, too, is an uneducated practitioner. (P.
Unschuld)
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NCCAOM® Code of Ethics - Principal 2 (0:32:30)
Treat within my lawful scope of my practice and training and only
if I am able to safely, competently and effectively do so.
Lunyu - lúny - - Analects - book 2, Line 17 (0:34:00)
J. Legge’s translation
:!?
The Master said, "You, shall I teach you what knowledge is? When
you know a thing, to hold that you know it; and when you do not
know a thing, to allow that you do not know it - this is
knowledge."
Xunzi - Confucian philosopher - chapter 21 (0:35:00)
Burton Watson’s translation.
How does a man understand (zhi ) the Way (dao ) ? Through the mind
(xin ). And how can the mind understand it ? Because it is empty
(xu ), unified (yi ), and still (jing ). The mind is constantly
storing up things, and yet it is said to be empty. The mind is
constantly marked by diversity, and yet it is said to be unified.
The mind is constantly moving, and yet it is said to be still. Man
is born with an intellect (zhi ), and where there is intellect
there is memory (zhi ). Memory is what is stored up (cang ) in the
mind (xin ). Yet the mind is said to be empty (xu ) because what
has already been stored up in it does not hinder the reception of
new impressions. Therefore it is said to be empty. When the mind is
asleep, it produces dreams; when it is unoccupied, it wanders off
in idle fancy; and if allowed to do so, it will produce from there
all manner of plots and schemes. Hence the mind is constantly
moving. And yet it is said to be still, because it does not allow
such dreams and noisy fancies to disorder its understanding (zhi ).
Therefore it is said to be still. (Transl. Burton Watson)
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Xunzi - Confucian philosopher - chapter 21 (0:35:00)
John Knoblock’s translation from Foreign Languages Press
As a general principle, the faculty of knowing belongs to the
inborn nature of man. That thing are knowable is part of the
natural principle of order of things. Men use their innate faculty
of knowing to seek the natural principles or order, which allow
things to be known. But if no boundary to the search is fixed, then
even to the end of your life you will be incapable of knowing
everything. Although you may make countless attempts to master the
natural principles of order, in the end your effort will be
insufficient to encompass the complete cycle of the transformation
of the myriad things, and you and the fool will be as one. Also you
study until old age and your children have grown up, you and the
fool will still be as one, for even then you do not kwon when to
give up. Truly this is to be what is called a reckless fool.
Suwen chapter 80 (0:37:00)
Paul Unschuld’s translation
....... . ....... ... ..... ..
Therefore, diagnosis has an important method. Resting and rising
are to be based on regularity (chang ); leaving and entering should
follow a [proper] conduct (xing ), to focus [one’s] spirit
brilliance (shen ming ) on [the patient.] It is essential to be
clear and to be pure, to behold the above and to behold the below,
[..........] Once it is understood whether [a movement] is contrary
to or follows [its regular course] and if further the name of the
disease is known, then diagnosis can bring success in all [cases
treated] and a person’s [normal] nature (qing ) cannot be
missed.
Hence, in diagnosis occasionally [it is essential] to observe [the
patient’s] breathing (xi ) and to find out [his] sentiments (yi ).
Hence, if the regular structure (li ) [of diagnostic steps] is not
missed, the Way is very clear; hence, it can last long.
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He who does not know this Way, he misses the conduits and breaks
the [skin] structures (li ); he [utters] absurd words and offers
absurd predictions. This is called ’to miss the Way’.
Suwen chapter 80 (0:37:00)
Elisabeth Rochat de la Vallée’s translation
When doing a diagnosis of someone, look at the breathing (xi ) and
look at the intent (inner disposition, yi ). When nothing is lost
in the method (the orderly sequence of the process, tiao li ), the
way to proceed (dao ) is perceived with absolute clarity. Hence one
can last long. The one who does not know this way to proceed (dao )
lose the norms (the great rules of the organization of life, the
meridians, jing ) and separate from the great principles
(organizing life, li ); what he says is at loss (for useful action)
and what he anticipates is inconsiderate (groundless). This is
called to lose the way (shi dao )
Sunzi Bingfa - Art of War by Sun Zi - chapter 5 (0:39:30)
L. Giles’ translation
:;;
Hence the saying: If you know (zhi ) the enemy (bi ) and know
yourself (ji ), you need not fear the result of a hundred battles.
If you know yourself but not the enemy, for every victory gained
you will also suffer a defeat. If you know neither the enemy nor
yourself, you will succumb in every battle. (L. Giles)
Sonshi’s translation
:;;
Therefore I say: One who knows the enemy and knows himself will not
be in danger in a hundred battles. One who does not know the enemy
but knows himself will sometimes win, sometimes lose. One who does
not know the enemy and does not know himself will be in danger in
every battle. (Sonshi)
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Yinshu - Yangsheng - - Nurturing life (0:40:00)
Vivien Lo’s translation
( )
The reason that nobility get illness is that they do not harmonize
their joys and passions. if they are joyful then the yangqi is in
excess. If they are angry then the yinqi is in excess. On account
of this, if those that follow the Way are joyful then they quickly
exhale (warm breath) (xu ), and if they become angry they
increasingly puff out (moist breath) (chui ), in order to harmonize
it. They breathe in (ji ) the quintessential qi (jing qi ) of
heaven and earth to make yin substantial (shi ), hence they will be
able to avoid illness. (YINSHU- Vivien Lo’)
Suwen chapter 39 (0:41:00)
Elisabeth Rochat de la Vallée’s & Paul Unschuld’s
translation
....... . ...
[......] When there is anger (nu ) the qi () rises up (shang ).
When there is elation (xi ) the qi becomes loose (huan ).[ When
there is sadness (bei ), the qi disappears (xiao ). When there is
fear (kong ), the qi descends (xia ).[.........] When there is
fright (startling with fright, jing ) the qi is in disorder (luan
). [......] When there is obsessive thought (si ) the qi is knotted
(jie ). (Elisabeth Rochat de la Vallée)
[……] When one is angry, then the qi rises. When one is joyous, then
the qi relaxes. When one is sad, then the qi dissipates. When one
is in fear, then the qi moves down. In case of cold the qi
collects; in case of heat, the qi Jlows out. When one is
frightened, then the qi is in disorder When one is exhausted, then
the qi is wasted. When one is pensive, then the qi lumps together.
(P. Unschuld)
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Lunyu - lúny - - Analects, book 1, line 4 (0:41:45)
J. Legge’s translation
::???
The philosopher Zeng said, "I daily examine myself on three points:
whether, in transacting business for others, I may have been not
faithful; whether, in intercourse with friends, I may have been not
sincere; whether I may have not mastered and practiced the
instructions of my teacher."
Zhong Yong - zhng yng - - The Doctrine of the Mean (0:42:00)
The text is attributed to Zisi, the only grandson of Confucius. It
was published as a chapter in the Classic of Rites. It is one of
the four books of Confucius.
Suwen chapter 78 (0:43:30)
The reasons why there is no success in all (cases treated are the
following:) When the essence spirit ( vital spirit, jing shen - )
is not concentrated and when the mind lacks understanding, outside
and inside lose mutual correspondence. Hence, (practitioners) often
encounter uncertainties and dangers.
If in diagnosing (a disease a practitioner) does not know the
structures (l - ) of yin and yang and of (movements) contrary to or
following (their regular course), this is the First (reason of)
therapeutic failure.
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NCCAOM® Code of Ethics - Principal 3 (0:44:00)
Allow my patients to fully participate in decisions related to
their healthcare by documenting and keeping them informed of my
treatments and outcomes.
Xunzi chapter 21 (0:46:00)
Tr. Knoblock’s translation
, , , , , , , , , , , , ,
Hence, the human mind may be compared to a pan of water. If you
place the pan upright and do not stir the water up, the mud will
sink to the bottom, and the water on top will be clear and pure
enough to see your beard and eyebrows and to examine the lines (li
) on your face.
But if a slight wind passes over the surface, the submerged mud
will be stirred up from the bottom, and the clarity and purity
(qing ming ) of the water at the top will be disturbed so that it
is impossible to obtain the correct impression of even the general
outline of the face. Now the mind (xin ) is just the same. Thus, if
you lead it with rational principles (li ), …
… nurture it with purity (qing ), and not allow mere things to
‘tilt’ it, then it will be adequate to determine right and wrong
and to resolve any doubtful points. But if small things pull at it
so that its right relation with the external world is altered and
the mind’s inner workings are « tilted », then it will be
inadequate to decide even gross patterns (cu li ). (Tr.
Knoblock)
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Huainanzi chapter 1 (0:48:15)
Lau & Ames translation
Therefore, the affairs of the world cannot be deliberately
controlled. You must draw them out by following their natural
direction. The alterations of the myriad things cannot be
fathomed.
You must grasp their essential tendencies and guide them to their
homes.
When a water mirror comes in contact with shapes, it is not because
of wisdom and precedent that it is able to flawlessly reflect the
square, round, crooked, and straight.
Therefore, the echo does not respond at random, and the shadow does
not independently arise. They mimic sounds and forms and tacitly
grasp them.
Suwen chapter 14 (0:49:30)
......
Qi Bo said : The patient (bing ) is the root (the tree-trunk, ben )
and the practitioner (gong ) is the branches (biao ). When branches
and root do not get one together (bu de ), the perverse qi (xie qi
) are not controlled. (Elisabeth Rochat de la Vallée)
Qi Bo: “[When it is said] ‘The disease is the root and the
practitioner is the tip. If tip and root do not match, the evil qi
does not yield,’ [then] this means just the same.” (Paul
Unschuld)
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Sun Simiao - Qianjinfang - Forward text (0:50:30)
Paul Unschuld’s Translation
Therefore, a great physician should possess a clear mind in order
to look at himself; he should make a dignified appearance, neither
luminous nor somber. It is his duty to reduce diseases and to
diagnose sufferings and for this purpose () to examine carefully
the external indications and the symptoms appearing in the pulse.
He has to include all the details, and should not overlook
anything. (P. Unschuld)
Linshu chapter 29 (0:50:45)
Paul Unschuld’s Translation
...... ..
Huang Di: The stomach longs for cold beverages. The intestines long
for hot beverages. Both are opposed to each other. How is it
possible to ease a condition [under such circumstances]? And
further, kings, dukes, and eminent personalities, persons eating
bloody [meat], they are arrogant, they follow only their own
desires, and they look down upon the common people. Hence it is
impossible to approach them with [dietary] prohibitions. If one
were to prohibit them something, this would be against their mind.
If one were to follow their [desires], this would aggravate their
disease. To ease their condition, how can this be done? To cure
them, what is to be done first?
Qi Bo: The intrinsic nature of humans is such: there is no one who
does not abhor death and enjoys life. Inform them of what will
destroy them. Tell them what will be good for them. Guide them to
what will ease their condition. Open their minds to everything that
will bring suffering. Even if these are people who do not follow
the WAY, why should they not listen? Man’s nature is such that
everyone abhors death and loves to live. (If the physician) speaks
to the (patient) of what is destructive, if he tells him of what is
beneficial, if he guides him by (pointing out) what is convenient
for him, and if he explains to him what makes him suffer, why
should not even those listen, who are outside the Way?
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Suwen chapter 11 (0:51:00)
. .. .. . .
To the one who is prey to demons and geniuses (spirits of Earth and
of Heaven : gui shen ) it is impossible to speak efficiently of the
supreme Virtue (zhi de ). To the one who loathes needles, it is
impossible to speak efficiently of the supreme skillfulness (zhi
qiao ). If the ill person does not accept to be cured (zhi ), the
illness will never be cured and the healer will have no
result.
Linshu chapter 29 (0:51:30)
…Furthermore, kings and dukes, all the great personages who eat
blood (meat), they are proud (arrogant) and indulge in (give
license to) their desires; they treat lightly (consider of scant
importance) the others. It makes difficult even impossible to
prohibit (some beverages or food); these prohibitions will go
against their will. But when they follow their desires, it
aggravates their illness. What is convenient to do ? And what has
to be treat (rule, put in order, ) first ? (Elisabeth Rochat de la
Vallée)
Qi Bo : It belongs to the natural (intrinsic) disposition
(feelings) of the humans to loathe (detest) death and to delight in
life. Inform them on what can destroy (ruin) them (their life);
tell them what can be good for them. Advise them on what is
convenient for their condition. Expose what brings them bitter
suffering. Even if they are this kind of person who do not follow
the Way (who are without principles, who do not follow the patterns
of the natural order of life), how would they not listen to you
?
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Suwen chapter 13 (0:55:00)
........ .......
Link up with the patient; ask methodical and numerous questions on
the patient’s inner dispositions (qing ),so that to follow his
intent (yi , state of mind). To possess (de ) the spirits is the
radiant splendor (chang ). To lose (shi ) the spirits is the
annihilation (wang ).
Qi Bo: “The utmost [principle] in treatment lies with the oneness.”
[Huang] Di: “What is that to say, the ‘oneness’?” Qi Bo: “There is
oneness, and therefore one gets it.” [Huang] Di: “How?” Qi Bo:
“Close the door and shut the windows, tie yourself to the patient,
repeatedly inquire about [his] feelings (qing ), adapt [your
treatment] to his sentiments (yi ). If one gets a hold (de ) of the
spirit, the [patient] will prosper; if the spirit is lost (shi ),
[the patient] perishes. (P. Unschuld)
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NCCAOM® Code of Ethics - Principal 4 (0:55:30)
Accept and treat those seeking my services in a fair and
nondiscriminatory manner.
Lunyu - lúny - - Analects - book 2, Line 14 (0:56:00)
J. Legge’s translation
:
The Master said, "The superior man is catholic and not partisan.
The mean man is partisan and not catholic."
Dao De Jing chapter 49 (0:57:00)
Henricks’ translation
Those who are good, the sage regards as good. Those who are not
good he also regards as good. In this way he attains goodness.
Those who are trustworthy he trusts; And those who are not
trustworthy he also trusts. In this way he gets their trust. As for
the Sage's presence in the world – he is one with it. And with the
world he merges his mind. The common people all fix their eyes and
ears on him. And the Sage treats them all as his children.
(Henricks)
De Amicitia - the Odes of Friendship (0:59:00)
Author: Mateo Ricci
written in 1595
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Lunyu - lúny - - Analects - book 12, Line 5 (0:59:00)
J. Legge & Edward Slingerland’s translation
Niu, full of anxiety, said, "Other men all have their brothers, I
only have not." Zi Xia said to him, "There is the following saying
which I have heard - 'Death and life have their determined
appointment; riches and honors depend upon Heaven.' Let the
superior man never fail reverentially to order his own conduct, and
let him be respectful to others and observant of propriety - then
all within the four seas will be his brothers. What has the
superior man to do with being distressed because he has no
brothers? » (J. Legge)
Zixia replied, “I have heard it said, ‘Life and death are governed
by fate, wealth and honor are determined by Heaven.’ A gentleman is
respectful and free of errors. He is reverent and ritually proper
in his dealings with others. In this way, everyone within the Four
Seas is his brother. How could a gentleman be concerned about not
having brothers?” (Edward Slingerland)
Zhang Zai, - Zhng Zài - - The western inscription (1:01:00)
Elisabeth Rochat de la Vallée’s Translation
Heaven is my father and Earth is my mother. And I, insignificant
petty thing, I find my place in their middle. That which fills
Heaven and Earth, I take it as my body. That which leads commands)
Heaven and Earth, I take it as my nature. All people are my
brothers (and sisters ?), all beings are my companion.
[......]
Respect those who are old so you treat with honor the elders; care
for those who are orphans and weak, so you cherish the young. The
sage is united in his potency (with Heaven and Earth); the worthy
is the most accomplished. Wherever under Heaven (on earth), there
is people who are infirm, exhausted, crippled, sick, who have lost
their sisters or brothers, their husband or
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wife, their children, they are all my brothers and sisters , all
those who have no recourse (nowhere, nobody to turn to).
[......]
Linshu chapter 29 (1:03:00)
.....
Qi Bo : When entering in a country, we ask about its customs
(mores, convention, usual actions). When entering in a family, we
ask about its taboos (abstain from referring to someone or
something by name, out of respect). When ascending to the great
hall (a raised platform for seating honored persons, or placing
ritual objects, main building for reception or audience), we ask
about the rituals (proprieties, ceremonial, etiquette : prescribed
behavior) When approaching (visiting) someone who is sick (a
patient), we ask about what can ease (relieve) them (what is
convenient).
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NCCAOM® Code of Ethics - Principal 5 (1:04:30)
Render the highest quality of care and make timely referrals to
other health care professionals as may be appropriate.
Lunyu - lúny - - Analects - book 7, Line 21 (1:05:30)
J. Legge’s translation
:
The Master said, "When I walk along with two others, they may serve
me as my teachers. I will select their good qualities and follow
them, their bad qualities and avoid them."
Lingshu chapter 9 (1:09:30)
Elisabeth Rochat de la Vallée’s Translation
........ . .
Stay in a quiet and peaceful place; observe the signs of the coming
and going of the spirits. Close windows and shut doors, so that Hun
( ) and Po () do not dissipate. Concentrate you mind (zhuan yi ,
intent) and unify your spiritual power (yi shen ), so that essences
and qi (jing qi ) distribute themselves correctly (as they should).
When no noise coming from humans reaches the ears, the essences are
gathered; and thus the spirits being in the unity (oneness), the
carrying out orders will (zhi ) is present in the needle. The
needle is inserted in the surface area and remains a while,
manipulated with delicacy and at the surface in order to move the
spirits. As soon as the qi has come, stop (the treatment).
Paul Unschuld translation
........ . .
[A needling is to be applied] inside a calm location; the coming
and going of the spirit is to be investigated. The doors and
windows remain shut; the hun and the po soul are unable to
dissipate. [The healer] concentrates his spirit; essence and qi do
not part.
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No one’s voice can be heard; this way he collects his essence. He
must focus his own spirit and attach his mind to the needle. [The
needle] is inserted superficially, and remains there for a while.
The insertion reaches only slightly beyond the surface, so as to
relocate [the patient’s] spirit. Once the qi have arrived [the
needle] rests.
Lingshu chapter 1 (1:12:00)
........ ........
The best way to hold a needle is (to grab it) firmly. (The needle
should) point exactly (downward) and it should pierce straight
(into the skin). One should not (allow) the needle (to move
diagonally to) the left or right. One’s spirit must focus on
(details as fine as) autumn down; one’s attention () must be
entirely with the patient. One examines the blood vessels () (with
sufficient care) so that needling them will cause no danger. At the
moment one inserts the needle, it is essential to lift the
(patient’s) yang, and to (pay attention to) his two protections .
(One beholds whether the patient’s) spirits stays with him or has
left already, and hence knows whether the patient will survive or
die. Where the blood-vessels cross over a transport (point where
the needles are to be inserted), they can be discerned most
clearly, and they can be felt in all their firmness. (P.
Unschuld)
Lingshu chapter 1 (1:12:00)
........ ........
The WAY to hold the needle, a firm grip is most valuable. A correct
posture of the fingers goes along with a straight insertion; there
must not be a needle movement to the left or to the right. The
spirit is concentrated on the minutest detail. //Those who focus
their senses on the disease, those who carefully inspect the blood
and its vessels, their piercing will never result in a disaster.//
At the moment of piercing the focus is on the suspended yang and on
the two guards. The spirit remains attached and must not leave.
This way one knows whether the patient will survive or is doomed to
perish. As for the blood vessels, they lie diagonally to the
transport [openings]. If one looks at them, they appear distinctly
clear. If one presses them, they appear distinctly hard.
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Sun Simiao - Qianjinfang - Forward text (1:13:30)
Paul Unschuld’s translation
_
Only someone who gives his undivided mental attention can begin to
elaborate on these symptoms. This undivided attention must be given
even to the last details which are related to the irregularities in
the depth and the marking of the various kinds of pulsations, which
condition the variations in the position of the acupuncture points
and which are responsible for the deviations in the thickness and
strength of the flesh and bones.
[……]
Therefore, a great physician should possess a clear mind in order
to look at himself; he should make a dignified appearance, neither
luminous nor somber. It is his duty to reduce diseases and to
diagnose sufferings and for this purpose to examine carefully the
external indications and the symptoms appearing in the pulse. He
has to include all the details, and should not overlook anything.
In the decision over the subsequent treatment with acupuncture or
with medicaments, nothing should occur that is contrary to
regulations. The saying goes: "In case of a disease, one has to
help quickly," yet it is nevertheless indispensable to acquaint
oneself fully with the particular situation so that there remain no
doubts. It is important that the examination be carried out with
perseverance. Wherever someone's life is at stake, one should
neither act hastily, nor rely on one's own superiority and ability,
and least of all keep one's own reputation in mind. This would not
correspond to the demands of humaneness! (ren )
Daxue - - Great Learning (1:17:00)
Charles Muller & J. Legge translation
The inscription of the bath of King Tang said, “If you renew
yourself for one day, you can renew yourself daily, and continue to
do so.” (Charles Muller)
On the bathing tub of Tang, the following words were engraved: "If
you can one day renovate yourself, do so from day to day. Yea, let
there be daily renovation." (J. Legge)
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NCCAOM® Code of Ethics - Principal 6 (1:20:00)
Continue to advance my knowledge through education, training and
collaboration with my colleagues to maintain excellence and high
ethical standards in our profession.
Lunyu - lúny - - Analects - book 1, Line 14 (1:21:00)
J. Legge’s translation
:
The Master said, "He who aims to be a man of complete virtue in his
food does not seek to gratify his appetite, nor in his dwelling
place does he seek the appliances of ease; he is earnest in what he
is doing, and careful in his speech; he frequents the company of
men of principle that he may be rectified - such a person may be
said indeed to love to learn.
Lunyu - lúny - - Analects - book 5, Line 14 (1:24:30)
J. Legge’s translation
:?:
Zi Gong asked, saying, "On what ground did Kong Wen get that title
of Wen? ”He was of an active nature and yet fond of learning, and
he was not ashamed to ask and learn of his inferiors! On these
grounds he has been styled Wen."
King Wen (wen wang ) (1:24:30)
King Wen (wen wang ) is the father of Wu (wu sang ) who founded the
Zhou dynasty (1121-222 BCE)
wen means civil (cultured)
and wu means (martial, warrior).
The legend says that Kind Wen is the creator of the 8 trigrams in
relation to the Post Heavenly orders, (hou tien ), Post
Heaven.
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Zhang Zai, - Zhng Zài - - The western inscription (1:25:00)
Elisabeth Rochat de la Vallée’s Translation
;
Richnesses (wealth), honors, favors, rewards give me the substance
of my life. Poverty, disgrace, worries and distress are daily
practice toward personal achievement. As long as I live, I follow
and serve (Heaven); once dead, I’ll be in peace.
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NCCAOM® Code of Ethics - Principal 7 (1:31:00)
Support my medicine’s access to all people and its growth in the
broad spectrum of U.S. health care.
Lingshu chapter 1 (1:32:00)
Paul Unschuld’s translation
Huang Di asked Qi Bo: I love all people, and caring for the entire
population I receive their taxes. I feel sad when they are unable
to pay their duties, and this is associated with their diseases. I
wish that they are not affected by toxic medication and do not have
to take recourse to pointed stones. Rather I wish that they make
use of fine needles to keep open their conduits and vessels, to
harmonize blood and qi, and to keep those locations in good order
where their flow contrary to or in accordance with the norms occurs
and where leaving and entering take place. It should be such that
this [knowledge] is to be transmitted to subsequent generations,
and it must be such that these laws are elucidated. It should be
such that nothing ever is lost and that [their transmission]
continues for long without interruption. To see to it that they are
applied easily and difficult to forget, they should be laid down in
commonly valid structures. They should be worded in separate
paragraphs, distinguishing outer and inner, and creating a complete
set from beginning to end. It should be such that all this is given
a physical form, and hence a “needle classic” is to be established
first. I wish to be informed of its nature. (P. Unschuld )
Lingshu chapter 25 (1:34:30)
Paul Unschuld’s translation
Man comes to life through the qi of heaven and earth; he matures in
accordance with the laws of the four seasons.
Rulers and common people, they all wish to preserve [their]
physical appearance. [As far as] the diseases of the physical
appearance [are concerned, though,] no one knows their nature.
Excessive [qi] staying [in the body] move deeper day by day. They
attach themselves to the
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bones and the marrow. In my heart I ponder about this. I wish [to
employ] needles to remove these diseases.
Lingshu chapter 29 (1:35:00)
....... .......
I learned that the teachers of the previous generations did not
write down (their knowledge) but kept it in their heard-mind. I
would like to hear you about that in order to keep it in myself and
put it into practice. First (and most important) to rule (zhi - =
to put and keep in good order, to well-govern) (my) people, then
(secondary) to rule (zhi - = to set right) my own person (and
eventually that every one will be able to put own’s life in good
order). Doing that will enable the one hundred clans (all the
people) to have no more disease. Superior and inferior will be
affectionate and cordial with each other. Virtuous favor
(beneficent and kind influences) will flow down (on the people).
Children and grand children (offsprings, posterity, descendants)
will be free of any worries. The transmission will continue to the
later ages (generations) and never stop. May I hear about that
?
Sun Simiao - Qianjinfang - Forward text (1:40:00)
Paul Unschuld’s translation
If someone seeks help because of illness, or on the ground of
another difficulty, a great physician should not pay attention to
status, wealth, or age; neither should he question whether the
particular person is attractive or unattractive, whether he is an
enemy or a friend, whether he is Chinese or a foreigner, or
finally, whether he is uneducated or educated. He should meet
everyone on equal ground; he should always act as if he were
thinking of himself. He should not desire anything and should
ignore all consequences; he is not to ponder over his own fortune
or misfortune and thus preserve life and have compassion for it. He
should look upon those who have come to grief as if he himself had
been struck, and he should sympathize with them deep in his heart.
Neither dangerous mountain passes nor the time of day, neither
weather conditions nor hunger, thirst nor fatigue should keep him
from helping whole-heartedly. Whoever acts in this manner is a
great physician for the living. Whoever acts contrary to these
demands is a great thief for those who still have their spirits!
(P. Unschuld)
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NCCAOM® Code of Ethics - Principal 8 (1:41:30)
Assist in the professional development and advancement of my
colleagues.
Lunyu - lúny - - Analects - book 1, Line 7 (1:42:00)
J. Legge’s translation
:
Zi Xia said, "If a man withdraws his mind from the love of beauty,
and applies it as sincerely to the love of the virtuous; if, in
serving his parents, he can exert his utmost strength; if, in
serving his prince, he can devote his life; if, in his intercourse
with his friends, his words are sincere - although men say that he
has not learned, I will certainly say that he has."
Sun Simiao - Qianjinfang - Forward text (1:44:00)
Paul Unschuld’s translation.
… Finally, it is inappropriate to emphasize one's reputation, to be
little the rest of the physicians, and to praise one's own virtue.
Indeed, in actual life someone who has accidentally healed a
disease then strides around with his head raised, shows conceit,
and announces that no one in the entire world could measure up to
him. In this respect, all physicians are evidently incurable!
Lingshu chapter 1 (1:46:30)
Paul Unschuld’s translation.
.......... . ...... .. ....
Unrefined [practitioners] guard the physical appearance.
Outstanding [practitioners] guard the spirit. The spirit, ah well,
the spirit! Visitors at the gate.As long as an illness is not
carefully observed, how could its origin be known? The subtle
secret of piercing lies in varying speeds. The unrefined
[practitioners] guard the trigger. Outstanding [practitioners]
guard the [inner] mechanism. The motion of the mechanism never
leaves the enclosed empty space. The mechanism in the enclosed
empty space is clear, calm, and subtle.When they arrive, they must
not be confronted. When they go away, they must not be pursued.
Those who know the WAY of
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the [inner] mechanism, they cannot even tie a hair to it [without
releasing it].Those who do not know the WAY of the mechanism, they
could not release it even it they knocked against it. To know of
their going away and coming requires one to assign to it certain
times. For the unrefined [practitioner] this will remain concealed.
This is truly mysterious. The [competent] practitioner alone is in
its possession.
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NCCAOM® Code of Ethics - Principal 9 (1:48:30)
Participate in activities that contribute to the betterment of my
community.
Lingshu chapter 29 (1:49:00)
....... .......
I learned that the teachers of the previous generations did not
write down (their knowledge) but kept it in their heard-mind. I
would like to hear you about that in order to keep it in myself and
put it into practice. First (and most important) to rule ( = to put
and keep in good order, to well- govern) (my) people, then
(secondary) to rule ( = to set right) my own person (and eventually
that every one will be able to put own’s life in good order). Doing
that will enable the one hundred clans (all the people) to have no
more disease. Superior and inferior will be affectionate and
cordial with each other. Virtuous favor (beneficent and kind
influences) will flow down (on the people). Children and grand
children (offsprings, posterity, descendants) will be free of any
worries. The transmission will continue to the later ages
(generations) and never stop. May I hear about that ?
DAXUE book of great learning (1:51:00)
J. Legge & Charles Muller’s translation
. . . . . . . . . . .
Wishing to cultivate their persons, they first rectified their
hearts. Wishing to rectify their hearts, they first sought to be
sincere in their thoughts. Wishing to be sincere in their thoughts,
they first extended to the utmost their knowledge. Such extension
of knowledge lay in the investigation of things. Things being
investigated, knowledge became complete. Their knowledge being
complete, their thoughts were sincere. Their thoughts being
sincere, their hearts were then rectified. Their hearts being
rectified, their persons were cultivated. (J. Legge)
Wanting to cultivate themselves, they first corrected their minds.
Wanting to correct their minds, they first made their wills
sincere. Wanting to make their wills sincere, they first extended
their knowledge. Extension of knowledge consists of the
investigation of things. When things are investigated, knowledge is
extended. When knowledge is extended, the will becomes sincere.
When the will is sincere, the mind is correct. When the mind is
correct, the self is cultivated. (A. Charles Muller’s)
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Huainanzi chapter 20 (1:52:00)
Major & Queen’s translation
When the sage embraces his Heavenly Heart, his voice can move and
transform the world. Thus, when his Quintessential Sincerity is
stimulated within, an embodied qi responds in Heaven : Lucky stars
appear, yellow dragons descend, auspicious winds arrive, sweet
springs appear, excellent grains thrive, rivers do not fill and
overflow, and the seas do not churn and roil. [.........]
Zhuang Zi chapter 13 (1:54:00)
Burton Watson’s translation
[......] “So it is said, for him who understand Heavenly joy, life
is the working of Heaven; death is the transformation of things. In
stillness, he and the yin share a single Virtue; in motion, he and
the yang share a single flow. Thus he who understand Heavenly joy
incurs no wrath from Heaven, no opposition from man, no
entanglement from things, no blame from the spirits. So it is said,
his movement is of Heaven, his stillness of earth. With his single
mind in repose, he is king of the world; the spirits do not afflict
him; his soul knows no weariness. His single mind repose, the ten
thousand things submit - which is to say that his emptiness and
stillness reach throughout Heaven and earth and penetrate the ten
thousand things. This is what is called Heavenly joy. Heavenly joy
is the mind of the sage, by which he shepherds the world.” (B.
Watson, p.144)
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Bibliography (1:57:00)
Ames, Roger T. and David L. Hall, Dao De Jing: Making This Life
Significant. New York: Ballantine Books, 2003
Graham, A. C., Chuang-Tzu The Inner chapters, George Allen &
Unwin, London, 1981.
Hendricks, Robert G., Lao-Tzu Te-Tao Ching: a new translation based
upon the recently discovered Ma-wang-tui texts. New York:
Ballantine Books, 1989.
John S. Major, Sarah Queen, Andrew Meyer, Harold D. Roth
(translators), The Huainanzi: A Guide to the Theory and Practice of
Government in Early Han China, Columbia University Press,
2010.
Knoblock, John, trans. Xunzi: A Translation and Study of the
Complete Works. Stanford; Stanford University Press: 1988.
Legge James (transl.) The Great Learning - The Chinese Classics I,
reprinted by Hong Kong University Press, 1960.
Legge, James., trans. Confucian Analects The Great Learning, and
The Doctrine of the Mean. New York: Dover Books, 1971; o.p. 1893.
(Text available at http://www.sacred-texts.com/cfu/
conf1.htm)
Lau & Ames. Yuan Dao: Tracing Dao to Its Source. New York:
Ballantine Books, 1998. (chapter one)
Lau, D. C., Lao Tzu London: Penguin Books 1963.
Lionel Giles (transl.), The Art of War by Sun Tzu,
http://classics.mit.edu/Tzu/artwar.html
Lynn, Richard John, Tao-te Ching: A New Translation of Laozi as
interpreted by Wang Bi. New York: Columbia University Press,
1999.
Muler Charles (transl.) The Great Learning.
(http://www.acmuller.net/con-dao/greatlearning.html)
Richter Gregory C. (Transcription, Gloss, Translation), The Great
Learning - Da Xue, Truman State University, 2005.
Roger T. Ames and Henry Rosemont, The Analects of Confucius, a
Philosophical Translation, Ballantine Books, 1998.
Sonshi Group (transl.), The Art of War by Sun Tzu,
https://www.sonshi.com/
Unschuld, Paul, trans. Huang Di Nei Jing Su Wen: An Annotated
Translation of Huang Di's Inner Classic - Basic Questions. Volumes
1 and 2. Berkeley and Los Angeles: University of California Press,
2011.
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2017
Watson, B., trans. The Complete Works of Chuang Tzu. New York:
Columbia University Press, 1968.
Wu, Jing-Nuan, trans. Ling Shu, the Spiritual Pivot. Asian
Spirituality, Taoist Studies Series, University of Hawaii Press,
2002.
Wu, John C. H., Lao Tzu Tao Teh Ching New York: St John’s
University Press, 1961.
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2017
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1 - According to the NCCAOM® Code of Ethics, how many principals
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2 - In which Chinese Classics do we find an illustration of the
first NCCAOM® Code of Ethics principal?
3 - In which Chinese Classics do we find an illustration of the
second NCCAOM® Code of Ethics principal?
4 - In which Chinese Classics do we find an illustration of the
third NCCAOM® Code of Ethics principal?
5 - In which Chinese Classics do we find an illustration of the
fourth NCCAOM® Code of Ethics principal?
6 - In which Chinese Classics do we find an illustration of the
fifth NCCAOM® Code of Ethics principal?
7 - In which Chinese Classics do we find an illustration of the
sixth NCCAOM® Code of Ethics principal?
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seventh NCCAOM® Code of Ethics principal?
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eighth NCCAOM® Code of Ethics principal?
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ninth NCCAOM® Code of Ethics principal?
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