code of ethics presented by elisabeth rochat

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
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
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
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
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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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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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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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)

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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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)
…
… “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)
… ” [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)
. . . . . .
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”

[......] 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.’ [……]
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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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.
....... . ....... ... ..... ..
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’.

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’)
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)
::???
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.

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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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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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.
......
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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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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. .. .. . .
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.

…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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........ .......
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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Accept and treat those seeking my services in a fair and nondiscriminatory manner.
:
The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic."

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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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). [......]
.....
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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Render the highest quality of care and make timely referrals to other health care professionals as may be appropriate.
:
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."
........ . .
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.
........ ........
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)
........ ........
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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_
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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Continue to advance my knowledge through education, training and collaboration with my colleagues to maintain excellence and high ethical standards in our profession.
:
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.
:?:
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)
;
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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Support my medicine’s access to all people and its growth in the broad spectrum of U.S. health care.

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 )

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.
....... .......
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 ?

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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Assist in the professional development and advancement of my colleagues.
:
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."
… 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!
.......... . ...... .. ....
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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Participate in activities that contribute to the betterment of my community.
....... .......
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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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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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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Worksheet
Online worksheet for the Code of Ethics Presented by Elisabeth Rochat de la Vallée Please copy the question into your own word processor, fill up the questions, and email questions and answers to [email protected] . This worksheet is not graded, but insures that you have watched the content of the video.
Last name: First name:
1 - In traditional Chinese thinking, how does healing takes place?
2 - In traditional Chinese Medicine, what triggers patients recovery?
3 - Why do practitioners need to clear their heart from all this trouble both their knowledge, their intelligence and intuition?
4 - Which attitude a great physician must have?
5 - Which are the pathways practitioners realization?
6 - How do practitioners realization affect on diagnostics and treatments?
7 - What are the guidance towards ethics and behavior and Sense of self cultivation?
8 - Why is the heart to heart dynamics the root of Chinese Medicine?
9 - What is the meaning of ( zhi )?
10 - What is the meaning of (l - )?
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Quiz
Online Quiz for the Code of Ethics Presented by Elisabeth Rochat de la Vallée Please copy the question into your own word processor, fill up the questions, and email your questions and answers into [email protected]. you will be allowed to retake the quiz. Personal Information (all fields are required) $39 “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 $39 “Certification Fee”
Last name: First name:
Street Adress: City: Stage: Country: License Number & State:
1 - According to the NCCAOM® Code of Ethics, how many principals are presented?
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?
8 - In which Chinese Classics do we find an illustration of the seventh NCCAOM® Code of Ethics principal?
9 - In which Chinese Classics do we find an illustration of the eighth NCCAOM® Code of Ethics principal?
10 - In which Chinese Classics do we find an illustration of the ninth NCCAOM® Code of Ethics principal?
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code of ethics presented by elisabeth rochat

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