{"id":4324,"date":"2023-01-31T21:57:32","date_gmt":"2023-01-31T20:57:32","guid":{"rendered":"https:\/\/psychosomatic-osteopathy.com\/osteopathy-as-a-person-centered-and-integrative-treatment-method-part-2\/"},"modified":"2026-05-31T09:59:33","modified_gmt":"2026-05-31T08:59:33","slug":"osteopathy-as-a-person-centered-and-integrative-treatment-method-part-2","status":"publish","type":"post","link":"https:\/\/psychosomatic-osteopathy.com\/en\/osteopathy-as-a-person-centered-and-integrative-treatment-method-part-2\/","title":{"rendered":"Osteopathy as a Person-Centered and Integrative Treatment Method (Part 2)"},"content":{"rendered":"<p>From: Liem T. Osteopathy and (Hatha) Yoga, Journal of Bodywork and Movement Therapies 2011; 15 (1), 92-102.<strong>Abstract<\/strong>The following overview provides a brief summary of historical and application-oriented differences between osteopathy and yoga, as well as their points of contact. A key difference, for example, is that in yoga, personal engagement is paramount. Both teachers and students are equally challenged in their practice and in their relationship to different perspectives in their lives. In osteopathy\u2014as a form of treatment system\u2014the patient often remains relatively passive compared to the active osteopathic therapist. In the following, points of contact between yoga and osteopathy are highlighted using several practical examples. The significance of physicality, as well as approaches to healing and awareness processes through physicality, and potential reductionisms in yoga and osteopathy are discussed. Similarities and complementary perspectives in fundamental attitudes and orientations (e.g., based on the concept of stillness) in yoga and osteopathy are presented.<strong>Keywords<\/strong>Osteopathy, yoga, hatha yoga, physicality, healing, consciousness, asana, pranayama, stillness, deconditioning, tissue-energy-consciousness correlation<strong>Introduction<\/strong>Historically, there are major differences between yoga and osteopathy. While yoga has existed in India for several thousand years, osteopathy emerged around the middle of the 19th century, primarily as a reaction to an early allopathic medical model in the USA. Osteopathy is primarily traced back to Still as a quasi-revelatory teaching, whereas yoga as a revelatory teaching cannot be traced back to a single historical person. From the beginning, osteopathy, like physically oriented forms of yoga, has postulated a body-mind-spirit unity. This unity is approached primarily through the body in both osteopathy and hatha yoga. However, there are clear differences in practical orientation and objectives: Osteopathy represents a manual medical system with a focus on promoting health within the organism. It encompasses specific manual diagnostic and therapeutic methods, with a primary focus on structural relationships and interactions of various tissues and their function. Even though the health aspect of physically oriented yoga forms is clearly held in high esteem in the West, traditional hatha yoga and yoga according to Patanjali, as well as all other forms of yoga, are primarily experience-based methods for centering mental movements, liberating contractive conditioning, and turning toward immediate awareness, undistorted, unconditioned perception, and a higher post-personal\/post-rational self. The difference in orientation is clear: Yoga is about the practice, responsibility, and insight of the practitioner. Both teacher and student are equally challenged. In osteopathy\u2014as a form of treatment system\u2014the patient often remains relatively passive, in contrast to the active osteopathic therapist.<strong>Points of Contact \u2013 Practical Examples<\/strong>Despite these differences, there are many points of contact between a yoga practice and an osteopathic treatment.            A practical example: A vertebra is &#8220;blocked,&#8221; i.e., restricted in its mobility, with tension and\/or fibrosis in ligaments and small, deep-seated muscles. This may have been caused, for example, by physical (or even emotional) trauma or an organ dysfunction\u2014an event that may often have occurred years ago. Initially, this may remain completely asymptomatic. If the patient begins a form of hatha yoga, they will usually perceive the first positive changes in their life very soon. However, it is also possible that even through advanced yoga practice, fixed vertebrae do not necessarily resolve; on the contrary, vertebral segments above or below may develop hyperflexibility. As a rule, the yoga practitioner then feels no discomfort in the affected vertebra, but symptoms arise over time in the hyperflexible regions, whether above and\/or below the affected vertebra. Only in rare exceptions does the yoga practitioner develop so much awareness in their yoga practice that they actually take the tension around the affected vertebra into account when performing forward or backward bends, for example; this would indeed give that vertebra the opportunity to reintegrate into the body&#8217;s physiology. Osteopathic treatment can help here, firstly by precisely diagnosing which vertebra and which associated tissue actually exhibit a restriction of movement, and secondly by correcting these through gentle impulses. Another example is a length difference in the lower extremities, whether it is a true length difference or a compensatory one caused by pelvic torsion of more than one centimeter: If left untreated, a regularly performed standing forward bend (Padangusthasana), for example, can cause pain and dysfunction in the long run. Due to the asymmetry, a large, unequal tension develops during practice, especially in the lower spine and sacroiliac joint, which might even provoke or trigger herniated discs. If these dysfunctions cannot be resolved osteopathically, it is advisable, for example, to slightly bend the knee of the longer leg during the standing forward bend (Padangusthasana). On the other hand, in my practice, most &#8220;chronically ill&#8221; patients experience improvement when they begin to take responsibility for their own health again.       Here, yoga, as well as many other paths, can be very helpful.<strong>Healing and Awareness Processes through Physicality<\/strong>Our physicality is formed according to genetic information and the environment in which genetic information is stimulated, triggered, and expressed. We are exposed to numerous formative forces from the very beginning of our development (electrical, magnetic, electrodynamic fields, morphogenetic fields, biophotons, UV light frequencies, chemotactic mechanisms, mechanical stress, etc.) [1]. Pre- and perinatal experiences can have a lasting influence on our lives after birth [2]. We develop in the womb in relative dependence on and interaction with the mother and, through the mother&#8217;s moods and experiences, indirectly with the outside world [3, 4]. Scientific studies even prove that our health is influenced long before conception by the health status of our parents (e.g., through exposure to fat-soluble chemicals) [5\u201314]. Other factors influencing our physicality include:<\/p>\n<ul>\n<li style=\"font-weight: 400\">physical and neurobiological mechanisms of action [16],<\/li>\n<li style=\"font-weight: 400\">the familial, emotional, historical, cultural, and social environment and the biosocial environment in which we grow up and live,<\/li>\n<li style=\"font-weight: 400\">birth experiences and especially the first years of life,<\/li>\n<li style=\"font-weight: 400\">our diet,<\/li>\n<li style=\"font-weight: 400\">illnesses, accidents, psychological trauma,<\/li>\n<li style=\"font-weight: 400\">learning and working conditions,<\/li>\n<li style=\"font-weight: 400\">numerous rhythmicity-determined regulation and organization patterns [17],<\/li>\n<li style=\"font-weight: 400\">other influences, stresses, and habits,<\/li>\n<li style=\"font-weight: 400\">life patterns we adopt and decisions we make.<\/li>\n<\/ul>\n<p>All of this shapes us, i.e., conditions us in how we perceive ourselves and the world around us and how we identify with what we call our &#8220;I.&#8221; Our body, its physiological processes, and our way of feeling, thinking, and perceiving are influenced and determined by all these factors. One&#8217;s own inner growth is closely linked to understanding, engaging with, accepting, integrating, and mastering the contents of consciousness, experiences, and influences described above. It must be taken into account that patterns of feeling, thought, and belief become embodied, so to speak, in the organism [44\u201346]. Thus, depending on the experiences they have gathered, every person shows very specific physical characteristics, postures, and tensions. Generally speaking, one could say that the stronger the unprocessed energies, experiences, and events, the stronger the hardening, tension, and solidification usually are, or the more insufficient the stability in body and soul. There is, so to speak, a tissue-energy-consciousness correlation [18]. Physically oriented forms of yoga as well as osteopathy use the body to achieve a deconditioning of abnormal chronic body tension and poor posture. Whether osteopathy and hatha yoga also achieve an integration of restrictive patterns of consciousness, feeling, and belief, as well as binding self-images, depends heavily on the extent to which these are actually sufficiently and adequately considered in practical application. However, it currently seems that both yoga practitioners and osteopathy patients are generally given little support in becoming aware of the connections between life circumstances and their behavior and the associated physical and psychological reactions, and in learning to understand the influences of non-conscious content on their ailments, body tension, and body statics.<\/p>\n<ul>\n<li style=\"font-weight: 400\">Thus, while subjective levels are postulated in osteopathic practice, they are usually only explored quite insufficiently and implemented without reflection. Sciences (such as empiricism, positivism, neurosciences, and cognitive sciences) enable far-reaching explanations regarding the connections and influences between body and mind. <\/li>\n<li style=\"font-weight: 400\">In contrast, the great strength of the hatha yoga tradition lies in offering an immense wealth of information about the potential of the human body-mind-spirit system [47] from a subjective perspective of the practitioner, with approaches that can refer to a long and frequently tested tradition.<\/li>\n<li style=\"font-weight: 400\">On the other hand, hermeneutics and the neostructuralism of postmodernism, for example, shed light on intersubjective factors that were equally disregarded in yoga and the objective sciences.<\/li>\n<li style=\"font-weight: 400\">Hermeneutics and neostructuralism, as well as the findings of the objective sciences, could help to relativize transfigured explanatory models and inappropriate metaphysical dogmas of early yoga and instead make the essence all the more experiential.<\/li>\n<\/ul>\n<p>The asanas (physical postures) in yoga can confront us with unprocessed experiences and feelings. At the same time, they are capable of connecting us with our inner resources and strengths. Through conscious breathing and inner focus in connection with the asanas, it becomes possible to experience and integrate the sensation patterns stored in the tissue in a gentle and conscious way. As the body gradually becomes flexible through yoga, there is also the chance that we achieve more flexibility within ourselves. Bound energies are thus increasingly integrated and released and begin to flow again. As a result, we experience the moment with more presence, joy, and vitality and, incidentally, become healthier at the same time. Thus, hatha yoga is also described as a process of attaining physical, mental, emotional, and psychological balance by systematically refining, strengthening, transforming, and purifying the entire being, starting from the physical body, in order to be able to experience higher levels of consciousness [19]. In osteopathy, this can happen, for example, by diagnosing and releasing dysfunctional body tension. Here, too, there is the potential chance that associated energy-consciousness patterns are relativized and reintegrated.<strong>Possible Reductionisms of Physically Oriented Yoga Forms and Osteopathy<\/strong>Entsprechend dem oben gesagten ist im k\u00f6rperlich ausgerichteten Yoga auch nicht das prim\u00e4re Ziel, K\u00f6rperakrobatik zu vollbringen oder besondere K\u00f6rperverknotungen zu verwirklichen. Wer dies glaubt, hat in der Tat das tiefere Ziel des Yoga missverstanden und verfehlt [20]. Hier liegt in der ausschlie\u00dflichen Besch\u00e4ftigung mit k\u00f6rperlichem Yoga auch eine gewisse Gefahr: Durch die zunehmende Dehnbarkeit und Kr\u00e4ftigung des K\u00f6rpers kann unter Umst\u00e4nden eine \u00dcberidentifikation des Yogapraktizierenden mit seinem K\u00f6rper entstehen und die kontraktile Natur der Ich-Identifikation kompensatorisch auf die K\u00f6rperlichkeit projiziert werden. Dies vermindert die F\u00e4higkeit das Gewahrsein in der Gegenwart fokussiert zu lassen und behindert die Integration des kleinen Ich in einer \u00fcberpers\u00f6nlichen, \u00fcberbewussten, postrationalen Bewusstseinskonstanz.Deshalb betont bereits die Hauptschrift \u00fcber Hathayoga, dass dieses sein Potenzial nur entwickelt, wenn es in den gr\u00f6\u00dferen Rahmen des Rajayogas (Yoga der Geisteskontrolle) gestellt wird [21,22], sowie nur im Rahmen von anderen Bewusstseins\u00fcbungen und Richtlinien, die die Beziehung und Haltung zu anderen (bzw. zur Au\u00dfenwelt) und die Beziehung zu mir (bzw. nach Innen) reguliert und harmonisiert [23] (Yama und Niyama). In Patanjalis Sutren, der ersten methodologischen Schrift zum Yoga, nehmen die Asanas nur einen sehr geringen Raum ein, neben vielen anderen Betrachtungen und Bewusstseinsausrichtungen, wie z.B. Pranayama (Atembewusstheit\/Atemkontrolle), R\u00fcckzug der Sinne, Konzentration, Meditation etc. [24].BHistorisch gesehen bestand Hathayoga urspr\u00fcnglich nur aus sechs Kriyas (yogische Reinigungs\u00fcbungen). Sp\u00e4ter kamen dann Asanas, Pranayama, Mudra (Siegel, symbolische Handgeste, Handstellung) und Bhandas (Verschl\u00fcsse) hinzu [19].Auch wenn zweifelsohne wichtige Bez\u00fcge und Wechselwirkungen zwischen K\u00f6rper, Gef\u00fchls- und Bewusstseinswelt existieren, besteht \u2013 vor allem bei dem im Westen anzutreffenden \u00fcberbetonten K\u00f6rperkultwahn des Hathayogas \u2013 ein weiterer Reduktionismus darin, den Grad der K\u00f6rperflexibilit\u00e4t mit dem Grad der Pers\u00f6nlichkeitsentwicklung gleichsetzen zu wollen. Ganz sicher ist es unrichtig und zu eindimensional, ausschlie\u00dflich vom Ausma\u00df der K\u00f6rperflexibilit\u00e4t R\u00fcckschl\u00fcsse auf die Bewusstheit eines Menschen zuzulassen.Es scheint sogar im Gegenteil so zu sein, dass zahlreiche zu unterscheidende Entwicklungslinien im Menschen sich relativ unabh\u00e4ngig voneinander und im unterschiedlichen Tempo schrittweise entwickeln [25], so z.B. die kognitive Entwicklung [26,27,28], Werteentwicklung [29], emotionale Entwicklung [30], Entwicklung von Bed\u00fcrfnissen [31], spirituelle Entwicklung und die k\u00f6rperliche Performance.Hier besteht eine gewisse Gefahr, dass ein zu starker Fokus auf erh\u00f6hte K\u00f6rperflexibilit\u00e4t und K\u00f6rperbeherrschung im Hathayoga verdr\u00e4ngte Elemente oder niedere Ebenen anderer Entwicklungslinien (z.B. im Bereich zwischenmenschlicher Beziehungsf\u00e4higkeit) \u00fcberdeckt und kompensiert (anstatt eines Entwicklungsprozesses von zunehmender Akzeptanz, Differenzierung, Relativierung und Integration) und unter Umst\u00e4nden sogar dissoziierend wirkt. Dies bezieht sich vor allem auf die im \u00dcberma\u00df k\u00f6rperbetonten Yogaformen. Eine derartige Entwicklung kann sich allerdings in vielen Schattierungen jedweder Disziplin und vor allem in monopolistisch agierenden Vorgehensweisen zeigen.In der Osteopathie ist die Gefahr der Reduktion anders gelagert: In der \u00dcbersetzung menschlicher, zwischenmenschlicher Ph\u00e4nomene auf ausschlie\u00dflich anatomisch-physiologische Prozesse \u2013 h\u00e4ufig Kennzeichen aktueller osteopathischer Vorgehensweisen \u2013 besteht die Gefahr einer Reduzierung der Person und zwar dann, wenn innerliche Erfahrungen auf die energetische Ebene oder das K\u00f6rperliche reduziert werden. So k\u00f6nnen strukturell-physiologische Dynamiken zwar als Bedingung, nicht aber als hinreichende Ursache f\u00fcr menschliche Ph\u00e4nomene angesehen werden [32]. Um die sogenannte \u201eGanzheit\u201c des Patienten zu behandeln, reicht es nicht aus, nur das Gewebekorrelat zu behandeln.Eine weitere damit zusammenh\u00e4ngende Gefahr besteht darin, dass die osteopathische Behandlung es dem Patienten unter Umst\u00e4nden erschwert, eigene Verantwortung f\u00fcr sein k\u00f6rperlich-psychisches Befinden zu \u00fcbernehmen. So passiert es nicht selten, dass der Patient seinen K\u00f6rper einem Osteopathen einfach zur Behandlung \u00fcbergibt, \u00e4hnlich wie ein Auto, das man in der Werkstatt reparieren l\u00e4sst. Nimmt der Osteopath diese Rolle unreflektiert an, verpasst er die Chance dem Patienten zumindest die bewusste Entscheidung zu erm\u00f6glichen, aktiv im Heilungsprozess teilzunehmen. Das erschwert dem Patienten, sich der Zusammenh\u00e4nge zwischen Lebensumst\u00e4nden, dem eigenen Erleben und Verhalten einerseits und den damit in Verbindung stehenden Befindensst\u00f6rungen, Dysfunktionen andererseits bewusst zu werden.Erforderlich sind die Erarbeitung von Methodiken und F\u00e4higkeiten, um auftretende innerliche Bewusstseinskomponenten im Patienten erfahren, ber\u00fccksichtigen und in der Behandlung integrieren zu k\u00f6nnen. Das hei\u00dft z.B. die Entwicklung von Vorgehensweisen, die eine aktive Einbindung des Patienten im Heilungsprozess f\u00f6rdern \u2013 beispielsweise im Sinne einer Palpationspraxis, die den Patienten unterst\u00fctzen Bedeutungszusammenh\u00e4nge zwischen Befindensst\u00f6rung, Dysfunktion und innerlichen und \u00e4u\u00dferlichen Lebenszusammenh\u00e4ngen zu erfahren und zu verstehen.Hinzu kommt, dass es in der Osteopathie \u2013 im Gegensatz zum Yoga \u2013 so gut wie keine methodologische Grundlage zur F\u00f6rderung der Entwicklung subjektiven Erlebens im Therapeuten (wie auch im Patienten gibt) mit Ausnahme der Techniken des palpatorischen Gewebeerlebens in der osteopathischen Ausbildung. Der Osteopath ist meist wenig vorbereitet auf die Ber\u00fccksichtigung innerer Erlebniswelten des Patienten (wie auch seiner eigenen). Die Ph\u00e4nomenologie lehrt hier, dass insbesondere die Auseinandersetzung mit dem raum-zeitlichen Charakter des Daseins, des Leiblichseins, dem Miteinandersein in einer gemeinsamen Welt, dem Gestimmtsein, das Ged\u00e4chtnis und Geschichtlichsein, das Sterblichsein, die allgemeine Offenst\u00e4ndigkeit des Daseins und die Entfaltung dieser tragenden M\u00f6glichkeiten zur Freiheit des Daseins hinf\u00fchren [33].Innerhalb der Osteopathie bestehen gegenw\u00e4rtig zahlreiche notwendige Bestrebungen, im Rahmen ihrer M\u00f6glichkeiten mit viel Aufopferung von Einzelnen, mithilfe objektiver Wissenschaften Wirkungsnachweise zu untersuchen. Auf der anderen Seite treten in einzelnen &#8211; vor allem dem \u201eKranialem\u201c nahestehenden &#8211; Bereichen, unter dem Mantel von Ganzheitlichkeit v\u00f6llig unreflektierte regressive Tendenzen in Erscheinung, z.B. in Ver\u00f6ffentlichungen pr\u00e4rationaler osteopathischer Neospirituellen, embryonaler Heilslehrern, quantenphysikalischen Sch\u00e4delknochenrenkern und fundamentalistischen Gottesheilern mit einer be\u00e4ngstigenden steigenden Zahl von J\u00fcngern.Auch wenn der quasi objektive Positivismus und mit ihm die \u201eevidence based medicine\u201c zweifelsohne nicht verabsolutierend in der Osteopathie angewendet werden sollte, so scheinen doch diese magischen H\u00e4nde und Ihre Geister nicht selten in tiefsten selbsthypnotischen Zust\u00e4nden und Gr\u00f6\u00dfenwahn festzustecken.Im Yoga wie in der Osteopathie fehlen gleicherma\u00dfen nicht selten die Integration und Umsetzung intersubjektiver Erkenntnisse. So werden im Yoga zum Teil traditionelle Yogaformen einfach \u00fcbernommen, ohne kulturelle Unterschiede ausreichend zu w\u00fcrdigen und zu ber\u00fccksichtigen.Die so wichtige Bedeutung der Intersubjektivit\u00e4t sowie neostrukturalistischer Ans\u00e4tze zur Relativierung monopolistischer innerer Erfahrungen werden im Folgenden etwas ausf\u00fchrlicher diskutiert. Im Yoga verabsolutiert fast durchg\u00e4ngig jeder Praktizierende, seine eigene innerliche Erfahrung. Jedoch sind die Inhalte seines Gewahrseins das Eine, die psychologischen individuellen und die kollektiven Strukturen, vor deren Hintergrund Bewusstseinsinhalte erst \u201egesehen\u201c und interpretiert werden, etwas anderes. Diese Strukturen sind einer rein ph\u00e4nomenologischen Praxis weitgehend unzug\u00e4nglich [49]. Eine lediglich subjektive Innenschau \u2013 selbst wenn sie nicht aggressiv ausschlie\u00dfend agiert, sondern mit Bescheidenheit bekleideter Ignoranz und noch so aufrichtig und hingebungsvoll betrieben wird &#8211; kann diese nicht erkennen. Durch eine \u201emonologische\u201c Innenschau k\u00f6nnen wir zwar die Ph\u00e4nomene unseres individuellen Bewusstseins immer besser studieren, doch sowohl psychodynamische Aspekte (a la Freud und Jung) sowie auch Entwicklungsstrukturen (a la Gebser, Graves, Kegan, Cook-Greuter) entdecken wir dadurch nicht [49]. Diese werden nur durch ein Verst\u00e4ndnis der jeweiligen individuellen und geschichtlich- historischen kulturellen Kontexte (intersubjektiver Strukturen) m\u00f6glich, wof\u00fcr eine dialogische und hermeneutische Praxis unverzichtbar ist. Nicht selten herrscht gerade hier ein au\u00dferordentlicher Widerwille \u201ebei gewissen Yogapraktizierenden\u201c. Vielleicht weil die verf\u00e4ngerischen monopolistischen Modelle mit ihren Versprechungen und nicht selten Forderungen, uns leicht dazu verf\u00fchren unsere M\u00fcndigkeit im Eingangsbereich abzugeben &#8211; im s\u00fc\u00dfen Glauben, endlich unser neues Zuhause, jenseits verwirrender Worte und Meinungen gefunden zu haben.Daraus resultieren abstruse, teilweise gef\u00e4hrliche blinde \u00dcbernahmen indischer Techniken und Systeme in westliche Yogastudios. Wird zum Beispiel nicht ber\u00fccksichtigt, dass Inder gegen\u00fcber dem Westler seit fr\u00fchester Kindheit im Schneidersitz sitzen und deshalb bestimmte in Indien entstandene Hathayogasysteme einfach nicht 1:1 an Westler angepasst werden k\u00f6nnen, l\u00e4uft Gefahr, k\u00f6rperliche Sch\u00e4den, wie Knieverletzungen seiner Teilnehmer in Kauf zu nehmen. Fundamentalistische Z\u00fcge (bloss nicht vom Ursystem abzuweichen) vor allem in Verbindung mit rigiden Pers\u00f6nlichkeitsstrukturen (trotz gro\u00dfer Gelenkigkeit?!) und Ignoranz gegen\u00fcber westlichen reflektorischen Errungenschaften, machen dabei blind f\u00fcr solche Einsichten. Das Problem liegt au\u00dferdem darin, dass die yogischen Erkl\u00e4rungsmodelle, ihre auf Metaphysik gest\u00fctzten theoretischen Modelle und Traditionen zwar zur Zeit Ihrer Entstehung stimmig waren, sie es aber in der heutigen Zeit nicht mehr sind. Nicht nur weil die Erkl\u00e4rungsversuche heutigen Diskursen nicht standhalten, sondern z.B. auch weil sie damals einfach nicht in der Lage waren intersubjektive Einfl\u00fcsse zu ber\u00fccksichtigen und stattdessen subjektiven Erfahrungen absolute G\u00fcltigkeit beima\u00dfen. F\u00fcr das menschliche Bewusstsein so bedeutende Erkenntnisdisziplinen wie die Psychoanalyse und der Entwicklungsstrukturalismus sind gerade erst einmal 100 Jahre alt, wohingegen die Praxis der Innenschau schon seit Jahrtausenden tradiert wird, weshalb man in den Traditionen von Ersterem nur wenig findet, und auch finden kann [49]. Indem unreflektiert diesen alten Modellen gefolgt wird, werden modernen Praktizierenden der Innenschau unreflektiert die archaischen, magischen, mythischen Inhalte der Traditionen als \u201ezeitlos g\u00fcltige\u201c Wahrheiten mit \u00fcbermittelt, was einer der Gr\u00fcnde daf\u00fcr ist, warum die kontemplativen Traditionen allgemein, einschlie\u00dflich ihres ungemein wertvollen ph\u00e4nomenologischen Erbens, von den modernen Wissenschaften auf dem M\u00fcllhaufen der Erkenntnisgeschichte geworfen werden [49]. Das Problem dabei ist, dass der heutige Yogapraktiker diese Infizierung des Bewusstseins durch die fr\u00fchen intersubjektiven Inhalte der Lehre auch durch noch soviel Innenschau und yogische Praktiken nicht erkennen kann. Es ist ja gerade eine der gro\u00dfen Schwachpunkte der alten Lehren, dass sie damals noch nicht verstehen konnten, dass die Subjekterfahrungen der Yogis keine Wahrheiten per se sind, sondern zum gro\u00dfen Teil von kollektiv intersubjektiven und individuell psychodynamischen Inhalten bestimmt wurden.Dies l\u00e4sst im Praktizierenden teilweise innere tiefe Erfahrungen mit nicht mehr passenden Bezugsrahmen entstehen. Diese im Praktizierenden entstehende Zerrissenheit f\u00fchrt zu zwangsl\u00e4ufig reduktionistischen, blickverengenden Haltungen, die ihn bedauerlicherweise in vielen seiner anderen Entwicklungslininen sogar behindern, anstatt zu unterst\u00fctzen. N\u00f6tig w\u00e4re hier meist keine gro\u00dfe \u00c4nderung der jeweiligen Praktiken, sondern eine Erg\u00e4nzung der alten Lehren und eine Relativierung der monopolistischen Bezugsrahmen der alten Traditionen und Integration in die differenzierteren, integrierteren, umfassenderen d.h. weiter entwickelten der Postmoderne. Dies w\u00fcrde auch die kostbaren Sch\u00e4tze dieser Tradition viel deutlicher in den Vordergrund bringen und tats\u00e4chlich eine gesunde, ad\u00e4quate Integration f\u00fcr den Praktizierenden erm\u00f6glichen.In der Osteopathie gestaltet sich dies \u00e4hnlich, wenn auch weniger extrem, in F\u00e4llen in denen die Osteopathie ausschlie\u00dflich als eine Art Offenbarungslehre verstanden wird und kultur-, sozial- und wissenschaftshistorische Bedingtheiten im Entstehungsprozess der Osteopathie nicht ber\u00fccksichtigt werden [50]. So verschlie\u00dft man sich nicht nur evolution\u00e4ren Potenzialen, sondern mindert auch m\u00f6gliche tiefere Heilimpulse in der Behandlung. Der reflektierende Umgang mit der eigenen \u201ekulturellen Geschichte\u201c mit ihren bewussten und unbewussten Hintergr\u00fcnden wird oft untersch\u00e4tzt, weil er einfach nicht direkt \u201egesehen\u201c, sondern nur durch hermeneutische und strukturelle Vorgehen erkannt werden kann [51]. Eine hermeneutische Abgleichung k\u00f6nnte zum Beispiel untersuchen, welche Assoziationen, Deutungen bei verschiedenen Osteopathen bei bestimmten subjektiven Palpationen von Gewebequalit\u00e4ten auftreten. Eine strukturelle Untersuchung k\u00f6nnte sich z.B. der Erkennung wiederkehrender Muster in unserer Palpation widmen.Abgesehen davon, darf nicht vergessen werden, dass Stills Begrifflichkeiten (wie z.B. material body, spiritual body, body of mind) heute u.U. ganz anders gedeutet werden, als Still diese verstanden hat [52-55].<strong>Fundamental Attitude and Orientation in Yoga and Osteopathy<\/strong>We are constantly looking for the ultimate trick, a simple procedure, a &#8220;magic&#8221; technique that solves all our problems. But healing and growth do not work that way. The simplicity, however, lies in our fundamental attitude: we detach ourselves from expectations and ideas of how inner growth and health should present themselves in us, and instead begin every yoga session in a state of not-knowing, leaving open where in the organism which change occurs. Likewise in osteopathy: the osteopath is not a miracle healer. He can accompany and offer support, depending on the extent to which the patient is able to integrate the therapeutic impulses. Just as an asana practice is characterized by stability (Sthira) and ease (Sukha) [34, 35], these are also qualities that an osteopath promotes in the patient during treatment. However, almost all medical systems, including osteopathy, seem to be characterized by the fact that short-term freedom from symptoms (e.g., through osteopathic manipulation) is often achieved at the expense of gaining insight into the connections between disease symptoms and one&#8217;s own life context. It is the patient&#8217;s freedom to decide. Osteopathy cannot fundamentally be blamed here, as long as it points out the decision-making options to the patient. However, if possible emotional wounds in a somatic dysfunction are neither recognized nor considered in the resolution process of the dysfunction, the treatment only leads to translative compensation. This may become necessary, e.g., to prevent a physical collapse, but can simultaneously prevent transformative processes, at least until the next phase of instability or symptom development. On the other hand, there is also the possibility that the patient uses the energy gained during the symptom-free period to support transformative processes [48]. In yoga as well as in osteopathy, focusing attention exclusively on releasing blockages or strengthening weaknesses carries the risk that we only find more and more negatives and preoccupy ourselves with them. Therefore, in yoga as well as in osteopathy, an orientation toward a vision or a goal takes place that makes sense to us and provides motivation, perhaps even toward something greater than ourselves. This orientation in yoga can be directed, for example, toward the flow in and around us, toward the awareness of every moment, toward the union of the small self with infinity, or toward an unconditioned form of compassion and joy. In treatment, the osteopath establishes a resonance with the homeostatic forces or with health or flow in the patient. There are also treatment approaches in which the osteopath&#8217;s attention wanders into the distance or rests in infinity during the treatment. <strong>Stillness in the Concept of Osteopathy and Yoga<\/strong>Stillness is an important aspect in osteopathy [36\u201338] as it is in yoga [39]. In a state of stillness, palpation can develop without preconceived opinions, as the osteopath, like an &#8220;empty vessel,&#8221; allows himself to be touched by the patient&#8217;s impressions. For an osteopath, to touch means to listen, to simply be there, to wait with gentle attention for the moment until the tissue speaks to him, and to learn to understand its own story. Essential to this is the therapist&#8217;s ability to adopt a state of stillness or to be receptive to stillness.    The higher the level of development of consciousness in the therapist, the more or more deeply they will be able to synchronize with the stillness. The second sutra in Patanjali&#8217;s collection of sutras states: Yogascittavrtthinirodhah [39\u201342]. Here, Patanjali defines his understanding of yoga: the attainment of the ability to focus completely and to remain in this orientation without distraction, so that the mind can move from a state of restlessness and drivenness to a state of peace, stillness, and clarity. This definition conveys an impression of the depth of the stillness that opens up in a mind deconditioned in this way. The extent of the ability to experience stillness is directly related to the conscious differentiation, relativization, and integration of one&#8217;s own sensory, mental, and psycho-emotional conditioning or restrictive perception patterns. Thus, it is an expression of one&#8217;s own development of consciousness. One&#8217;s own maturation, our own inner balance, centeredness in the present, in stillness and in &#8220;being,&#8221; the ability to open up to life (instead of wanting to control and manipulate it), to be able to surrender, and access to one&#8217;s own vulnerability and self-awareness directly affect the therapeutic interaction and non-judgmental palpation. The conditioned perspectives and attitudes of the therapist cannot be changed arbitrarily overnight, but they decisively determine the extent and quality of the stillness with which the therapist can come into contact. However, no methodological didactics exist in osteopathy to achieve this kind of inner deconditioning. Here, approaches from yoga, among others, could be helpful in developing the osteopath&#8217;s competence. All yogic systems are precisely designed to detach the perceiver from obscuring conditioned perspectives: in the attainment of knowledge in Jnana Yoga, in the ability of mind control in Raja Yoga, in the devotion of Bhakti Yoga, as well as in the selfless service and action of Karma Yoga. A possible systematic methodology is presented, for example, in the Yoga Sutras of Patanjali. All of this, however, goes far beyond the purely daily professional practice of the osteopath: the prerequisite for a genuine synchronization with deeper levels of being in the other requires one&#8217;s own authentic awareness of these levels, including every aspect of life (our relationship and perspectives on the body, life partner, children, friends, &#8220;enemies,&#8221; sex, food, vacation, money, power, etc.). Certainly, this is not always comfortable and may also be fraught with fear, as from this perspective there is no separation between professional and private life. Not least, many of our shadows are hidden precisely in our private lives. On the other hand\u2014once we have begun to open up here\u2014a far greater depth and coherence becomes accessible to us as a resource for therapeutic interaction as well, and it potentiates our manual tools. Thus, a more mature (witness) consciousness gradually opens up\u2014not only in the waking state but also in sleep and deep sleep\u2014and an expectation-free openness toward stillness.<strong>Concluding Thoughts<\/strong>In osteopathy, too, the goal is not primarily the attainment of a symptom-free state, but rather becoming healthy or whole in the form of a greater order or a higher complexity (even if this has not always been implemented in teaching and practice so far).            The English terms health, healing, and wholeness have their linguistic root in the term &#8220;haelan,&#8221; to which the German word Heilung can also be traced. These semantic connections point to points of contact where osteopathy as a medical treatment system and yoga as a primary system of self-experience could meet and mutually enrich each other. Both osteopathy and yoga\u2014for partly different reasons\u2014require, as outlined above, necessary new frameworks and supplements in order to arrive in the present, in postmodernity, and to further develop their respective potential. Literature 1 Liem T (2006) Morphodynamik in der Osteopathie. Stuttgart: Hippokrates, 87\u2013115 2 Liem T (2006) Morphodynamik in der Osteopathie. Stuttgart: Hippokrates, 135\u2013140 3 Nathanielsz PW (1999) Life in the womb: The origin of health and disease. Ithaca, N.Y.: Promethean Press 4 www.birthworks.org\/site\/primal-health-research\/databank-keywords.html ##this path does not lead me to any literature reference## ((The entire literature cited there deals with the subject)) 5 Infante-Rivard C, Sinnett D (1999) Preconceptional paternal exposure to pesticides and increased risk of childhood leukemia. Lancet 354:1819      <\/p>\n<ol start=\"6\">\n<li>Dimich-Ward H, Hertzman C et al. (1998) Reproductive effects of paternal exposure to chlorophenate wood preservatives in the sawmill industry. Scand J Work Environ Health 24(5):416 <\/li>\n<\/ol>\n<p>7 Nelson BK, Moorman WL, Shrader SM (1996) Review of experimental male-mediated behavioral and neurochemical disorders. Neurotoxicol Teratol 18(6):611\u201316 8 Alaluusua S, Lukinmaa P-L et al.  (1993) Exposure to 2,3,7,8-tetrachlorodibenzo-para-dioxin leads to defective dentin formation and pulpal perforation in rat incisor tooth. Toxicology 8:1\u201313 9 Alaluusua S, Lukinmaa P-L et al.  (1999) Developing teeth as biomarker of dioxin exposure. Lancet 353:206 <\/p>\n<ol start=\"10\">\n<li>Garcia-Rodriguez J, Garcia-Martin M et al. (1996) Exposure to pesticides and cryptorchidism: geographical evidence of a possible association. Environ Health Perspect 104:394\u201399 <\/li>\n<\/ol>\n<p>11 Paulozzi LJ, Erickson D, Jackson RJ. (1997) Hypospadias trends in two US surveillance systems. Pediatrics; 100: 831 12 Forman D, Moller H. (1994) Testicular cancer. Cancer Surv 19\u201320:323\u201341 13 Auger J, Kunstmann JM, Czyglik F, Jouannet P (1995) Decline in semen quality among fertile men in Paris during the past 20 years. N Engl J Med; 332:281\u20135 14 Mizuno R. (2000) The male\/female ratio of fetal deaths and births in Japan. Lancet 356:738\u201339 15 Davis DL, Gottlieb MB, Stampnitzky JR (1998) Reduced ratio of male to female births in several industrial countries. A sentinel health indicator? JAMA 279:1018\u20131023 16 Liem T (2006) Morphodynamik in der Osteopathie. Stuttgart: Hippokrates, 64\u201386 17 Liem T (2006) Morphodynamik in der Osteopathie. Stuttgart: Hippokrates, 51\u201363 18 Liem T (2006) Morphodynamik in der Osteopathie. Stuttgart: Hippokrates, 203ff 19 Muktiodhananda (1998) Hatha Yoga Pradipika. Bihar: Yoga publications Trust, 26 20 Muktiodhananda (1998) Hatha Yoga Pradipika. Bihar: Yoga publications Trust, 20 21 Yogi Hari (2007) Hatha Yoga Pradipika. Petersburg: Via Nova, 22f. 22 Svatmarama (2007) Hatha-Yoga Pradibika. Neuenkirchen: Ph\u00e4nomenverlag, 37 23 Yogi Hari (2007) Hatha Yoga Pradipika. Petersburg: Via Nova, 47\u201362 24 Desikachar TKV (2003) \u00dcber Freiheit und Meditation \u2013 das Yogasutra des Patanjali. Petersburg: Via Nova, 78\u201398 25 Wilber K (2001) Integrale Psychologie. Freiamt: Arbor, 45ff. 26 Piaget J, Fatke R, Kober H (2003) Meine Theorien der geistigen Entwicklung. Weinheim: Beltz 27 Piaget J (2002) Das Weltbild des Kindes. Stuttgart: Klett Cotta 28 Ginsburg HP, Opper S, Kober H (2004) Piagets Theorie der geistigen Entwicklung. Stuttgart: Klett Cotta 29 Beck E, Cowan CC (2007) Spiral Dynamics \u2013 Leadership, Werte und Wandel: Eine Landkarte f\u00fcr das Business, Politik und Gesellschaft im 21. Jahrhundert. Bielefeld: J. Kamphausen 30 Goleman D (1997) Emotionale Intelligenz. M\u00fcnchen: DTV 31 Maslow AH (2002) Motivation und Pers\u00f6nlichkeit. Reinbek: Rowohlt 32 Liem T (2006) Morphodynamik in der Osteopathie. Stuttgart: Hippokrates, 11 33 Boss M (1999) Grundriss der Medizin und Psychologie, 3. Aufl. Bern: Hans Huber, 237\u2013314 34 Woods JH (2007) The Yoga-System of Patanjali. The Harvard oriental series, Vol. 17. Dehli: Motilal Banarsidass Publishers, 141 35 Veda Bharati (2004) Yoga Sutras of Patanjali with the exposition of Vyasa, Vol 2: Sadhana pada. Dehli: Motilal Banarsidass Publishers, 568 36 Liem T (1998) Praktisches Lehrbuch der kraniosakralen Osteopathie, 4. Aufl. Stuttgart: Hippokrates, 370\u2013371 37 Becker RE (2000) ((Please add title of the article, this is his book, Brooks is only the editor)) In: Brooks RE (ed.) The stillness of life. Portland: Stillness Press, 66\u201371 38 Sutherland WG (1991) Teachings in the Science of Osteopathy. Sutherland Cranial Teaching Foundation, 16, 285 ((What do the numbers mean, are you referring to 2 articles in a complete work? Where was the book published, Rudra Press? That was the previous edition before it was published by Rudra. Unfortunately, I don&#8217;t have the new one. The two page numbers refer to the topic above)) 39 Woods JH (2007) The Yoga-System of Patanjali. The Harvard oriental series, Vol. 17. Dehli: Motilal Banarsidass Publishers, 8f. 40 Desikachar TKV, Krusche H (2007) Das verborgene Wissen bei Freud und Patanjali. Stuttgart: Theseus, 44ff. 41 Veda Bharati (1986) Yoga \u2013 Sutras of Patanjali with the exposition of Vyasa, Vol. 1: Samadhi-pada. Pennsylvania: Himalayan publishers, 93\u2013113 42 Feuerstein G (1989) The Yoga-Sutra of Patanjali. A new translation and commentary. Vermont: Inner Traditions International, 26ff.; Bouanchaud B (1997) The essence of Yoga. Dehli, Sri Satguru Publications, 5 43 Morris DB (2000) Krankheit und Kultur. Pl\u00e4doyer f\u00fcr ein neues K\u00f6rperverst\u00e4ndnis. M\u00fcnchen: Kunstmann, 76 44 Keleman S (1992) Verk\u00f6rperte Gef\u00fchle. M\u00fcnchen: K\u00f6sel 45 Kurtz R, Prestera H (1979) Botschaften des K\u00f6rpers. M\u00fcnchen: K\u00f6sel 46 Latey P (1996) Feelings, muscles and movement. J Bodywork Movement Therapies 1(1):44\u201352 47 Feuerstein G (2008) Die Yoga-Tradition. Wiggensbach: Yogaverlag, 612 48 Liem T (2006) Morphodynamik in der Osteopathie. Stuttgart: Hippokrates, 18 49 Personal communication with Michael Habecker 10\/2008 50 Liem T (2008) Entwicklundsdynamische und ganzheitliche Prinzipien und ihre Bedeutung f\u00fcr die Osteopathie. In: Liem T, Sommerfeld P, W\u00fchrl, P (eds) Theorien osteopathischen Denkens und Handelns, Stuttgart. Hippokrates, 7 51 Liem T (2006) Morphodynamik in der Osteopathie. Stuttgart: Hippokrates, 250 52 Still AT (1986) Philosophy and Mechanical Principles of Osteopathy. Hudson Kimberly Kansas 1902. Reprint by Osteopathic Enterprise Kirksville, 16f 53 Stark J (2003) Still\u2019s Fascia. A qualitative investigation to enrich the meaning behind Andrew Taylor Still\u2019s concepts of fascia. Toronto: Thesis, Canadian College of Osteopathy 54 Townbridge C (1991) Andrew Taylor Still: 1828-1917. Kirksville: Thomas Jefferson UP, 161 55 Dippon M (2005) Das holistische Menschenbild von A.T. Still: \u201cMan is a Triune\u201d. Eine Untersuchung des Ursprungs von \u201cman is triune. Esslingen: Thesis, SKOM<\/p>\n","protected":false},"excerpt":{"rendered":"<p>From: Liem T. Osteopathy and (Hatha) Yoga, Journal of Bodywork and Movement Therapies 2011; 15 (1), 92-102. 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