Interface: Mechanisms Of Spirit In Osteopathy Mobi Download Book
Laquanda Gede
Template:SplitsectionsTemplate:NPOVCraniosacral therapy (also called CST, cranial osteopathy, also spelled CranioSacral bodywork or therapy) is a method of Complementary and alternative medicine used by massage therapists, naturopaths, chiropractors, osteopaths, physical therapists, nurses, dentists, and doctors who manually apply a subtle movement of the spinal and cranial bones to bring the central nervous system into harmony. This therapy involves assessing and addressing the movement of the cerebrospinal fluid (CSF), which can be restricted by trauma to the body, such as through falls, accidents, and general nervous tension. By gently working with the spine, the skull and its cranial sutures, diaphragms, and fascia, the restrictions of nerve passages are eased, the movement of CSF through the spinal cord can be optimized, and misaligned bones can be restored to their proper position. This therapy is said to be particularly useful for mental stress, neck and back pain, migraines, TMJ Syndrome, and for chronic pain conditions such as fibromyalgia.[1][2][3]
Interface: Mechanisms of Spirit in Osteopathy mobi download book
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Template:Osteopathic medicineCranial Osteopathy was originated by physician William Sutherland, D.O. (1873-1954), who studied under the founder of osteopathy, Andrew Taylor Still, at the first American School of Osteopathy (now Kirksville College of Osteopathic Medicine) in 1898-1900. While looking at a disarticulated skull, Sutherland was struck by the idea that the cranial sutures of the temporal bones where they meet the parietal bones were "beveled, like the gills of a fish, indicating articular mobility for a respiratory mechanism."[4]The idea that the bones of the skull could move was contrary to contemporary anatomical belief. Sutherland spent many years attempting to disprove his theory, but research on himself and on his patients led him to conclude that the bones of the skull do move along their sutures, and any hindrance in movement may be associated with a dysfunction.
After confirming the presence of movement between the bones of the skull, Sutherland evolved the idea that the dural membranes act as 'guy-wires' for the movement of the cranial bones, holding tension for the opposite motion. He used the term reciprocal tension membrane system (RTM) to describe the three Cartesian axes held in reciprocal tension, or tensegrity, creating the cyclic movement of inhalation and exhalation of the cranium. He called this breathing movement the primary respiratory mechanism, and later described its origin as the Breath of Life,[5]from the Book of Genesis (2:7). This was an acknowledgement of the vital force as a fundamental aspect of osteopathic philosophy.
The RTM as described by Sutherland includes the spinal dura, with an attachment to the sacrum. In his observation of the cranial mechanism, Sutherland found that the sacrum moves synchronously with the cranial bones. The mechanical relationship between motion in the sacrum and the parietal bones has since been confirmed in experiments using electrodes measuring capacitance across parietal sutures of the squirrel monkey.[6]
Sutherland began to teach this work to other osteopaths from about the 1930s, and tirelessly continued to do so until his death. His work was at first largely rejected by the mainstream osteopathic profession as it challenged some of the closely held beliefs among practitioners of the time. However, his clinical results were said to be impressive and he began to attract a small group of osteopaths who studied with him.
In the 1940s the American School of Osteopathy started a post-graduate course called 'Osteopathy in the Cranial Field' directed by Sutherland, and was followed by other schools. This new branch of practice became known as "cranial osteopathy". As knowledge of this form of treatment began to spread, Sutherland trained more teachers to meet the demand, notably Drs Viola Frymann, Edna Lay, Howard Lippincott, Anne Wales, Chester Handy and Rollin Becker.
The Cranial Academy was established in the US in 1947, and continues to teach DOs, MDs, and Dentists "an expansion of the general principles of osteopathy"[7]including a special understanding of the central nervous system and primary respiration.
Towards the end of his life Sutherland began to sense a "power" which generated corrections from inside his clients' bodies without the influence of external forces applied by him as the therapist. Similar to Qi and Prana, this contact with the Breath of Life changed his entire treatment focus to one of spiritual reverence and subtle touch.[8] This spiritual approach to the work has come to be known as both 'biodynamic' craniosacral therapy and 'biodynamic' osteopathy, and has had further contributions from practitioners such as Becker and James Jealous (biodynamic osteopathy), and Franklyn Sills (biodynamic craniosacral therapy). The biodynamic approach recognises that embryological forces direct the embryonic cells to create the shape of the body, and places importance on recognition of these formative patterns for maximum therapeutic benefit, as this enhances the ability of the patient to access their health as an expression of the original intention of their existence.
From 1975 to 1983, osteopathic physician John E. Upledger neurophysiologist and histologist Ernest W. Retzlaff worked at Michigan State University as a clinical researchers and professors. They set up a team of anatomists, physiologists, biophysicists, and bioengineers to investigate the pulse he had observed and study further Sutherland's theory of cranial bone movement. Upledger and Retzlaff went on to publish their results, which showed support for both the concept of cranial bone movement and the concept of a cranial rhythm.[10][11][12]
Upledger developed his own treatment style, and when he started to teach his work to a group of students who were not osteopaths he generated the term 'CranioSacral therapy', based on the corresponding movement between cranium and sacrum. Craniosacral therapists often (although not exclusively) work more directly with the emotional and psychological aspects of the patient than osteopaths working in the cranial field. The Upledger Institute, formed in 1987, has many international affiliates[13]united by Upledger's International Association of Healthcare Practitioners.[14]
The Craniosacral Therapy Association of the UK (CSTA) was established in1989 to promote and regulate craniosacral therapists from various UK colleges.[15]Graduates from the College of Craniosacral Therapy who had their own register later became eligible for registration with the CSTA. The Craniosacral Therapy Association of North America was founded in 1998 for the recognition, registration, and as a referral service for certified Craniosacral Therapists and students.[16]The Craniosacral Therapy Association of Australia was established in 2004.[17]
Craniosacral therapy is originally based on Sutherland's 'Cranial Concept',[18]which proposed a system known as the Primary Respiratory Mechanism (PRM). The basis of PRM function has been summarised in the following five phenomena:
Still described the inherent motion of the brain as a "dynamo," beginning with the cerebellum,[20]a century before electroencephalography (EEG) studies confirmed the presence of this activity.[21]Emanuel Swedenborg was the first to discover inherent motion in the brains of living dogs in the 18th Century. His work has since been verified by human physiologists: according to modern radiological observations the pulsatility of the central nervous system (CNS) is a function of the cardiac cycle, as described by Bergstrand in 1985 using magnetic resonance imaging.[22]The intracranial fluid fluctuation can be seen as an interaction between four main components: arterial blood, capillary blood (brain volume), venous blood and cerebrospinal fluid (CSF).[23][24]The function of such a mechanism is explained by Lee[20]as being based on a fulcrum created by the root of the cerebellum and its hemispheres moving in opposite directions, resulting in an increase in pressure which squeezes the third ventricle. The pulsation is described as essentially a recurrent expression of the embryological development of the brain.[20]The amplitude and phase of theta rhythms in the cortex of the human brain have been studied using magnetic resonance imaging. High gamma activity has been found to reflect the activation of a local cortical area and is correlated with the blood oxygen level dependent MRI-signal. The much slower theta rhythm is more distributed across the cortex and is associated with novelty, attention, working memory, and exploratory behavior. The strength of the theta-gamma coupling is correlated with variations in a range of cognitive tasks.[25] This suggests a significant physiological role in CNS rhythmical movement.
Sutherland used the term "Tide" to describe the inherent fluctuation of fluids in the Primary Respiratory Mechanism. Tide alludes to the concept of ebbing and flowing, but also the contrast between waves on the shore having one rhythm, with the longer rate of lunar tides below. The Tide incorporates not only fluctuation of the CSF, but of a slow oscillation in all the tissues of the body, including the skull.
Following on from the work of Swedenborg, Traube and Hering in the 19th Century observed fluctuations in the arterial rates of dogs (the Traube-Hering wave) at similar rates to those reported by cranial practitioners. In 1960 Lundberg made a continuous recording of intracranial activities of traumatised patients, finding three waves, one of which resembles the CRI.[27]
Research has not verified a large correlation in rates detected between examiners working simultaneously on a subject, possibly due to the rate being a product of entrainment between patient and practitioner.[28]
The membranes surrounding the brain and separating the left and right halves and the cerebrum from the cerebellum are continuous with the spinal dura, and share the same fluctuating rhythm. In 1970 Upledger observed during a surgical procedure on the neck what he described as a slow pulsating movement within the spinal meninges. He attempted to hold the membrane still and found that he could not due to the strength of the action behind the movement.[29]
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