Fascial Therapy Institute Australia in Torquay, Victoria | Education

Fascial Therapy Institute Australia

Locality: Torquay, Victoria

Phone: +61 402 068 658

Address: 27 Sands Boulevard 3228 Torquay, VIC, Australia

Website: http://www.fascialrelease.com

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• Alternative & holistic health service

22.01.2022 Please check out Jing’s Research Conference...I’ll be doing an online live webinar in April for Jing stay tuned....

22.01.2022 As I study cranial osteopathy, which to evidenced based medicine is quackery..I found a Ph.D dissertation an UK based osteopath that sheds light on this conundrum between energetic disciplines and EBM/bio-mechanical approaches.....very interesting reading....

21.01.2022 I am continued to be blown away by UK osteopath Dr. Amanda Banton's doctorate thesis/dissertation on can cranial osteopathy be reliably measured..and why light ...touch works when EBM paradigm says otherwise. In her thesis, she explores philosophical, psychological and neurophysiological aspects of embodied communication between osteopaths and their patients...and how we are to validate this in a Cartesian post modern approach that is valid. Banton's study and I quote Banton; "is the first to explore the lived experience of patients and practitioners of cranial osteopathy in such a way as to investigate their sense-making of its therapeutic mechanism. It has utilised interpretative phenomenological analysis in a novel way to examine embodied sense-making and meaning-disclosure that occurs at prenoetic and pre- reflective levels.2 The main outcome of the study is a hermeneutic model of cranial osteopathy that has relevance to the wider profession of osteopathy as it continues to grapple with its identity and relationship with EBM. It also has relevance to other mainstream, complementary and alternative therapeutic practices that utilise touch and bodywork, such as physiotherapy, chiropractic, massage, Alexander Technique, Shiatsu and Reiki." Banton has a section on Ontology and epistemology of hermeneutic realism which is regarded from phenomenology as a philosophy...now if your like me reading that title your eyes may glaze over...bare with me...some definitions are in order.... Ontology regards the existence of facts and objects, while epistemology regards whether we can know them or not, and if we know them objectively or subjectively. ... Phenomenology is a broad discipline and method of inquiry in philosophy, developed largely by the German philosophers Edmund Husserl and Martin Heidegger, which is based on the premise that reality consists of objects and events ("phenomena") as they are perceived or understood in the human consciousness, and not of anything independent of human consciousness. Thus Banton makes a point for understanding light touch from a felt-sense and a meaning sense whose roots are this statement; "Hermeneutic realism, Yanchar (2015) goes on to say, encompasses multiple manifestations of the phenomena of the world, without abandoning the concept of truth entirely: what is true about the things of the world is not to be found in their substance or essence, but in the particular ‘participation’ we take in them. The dyad of you the practitioner and the client in concert through touch creates the environment for duality necessary to have phenomena based on perception occur, and this should be a valid way of validating and measuring outcomes attributed to such. It is a counter-point to how EBM & EBP finds their scientific 'truths' and cannot accept phenomena outside of that paradigm of analysis and proof....Goldstein (my words) Banton goes on to state; "A concrete example of the way in which hermeneutic realism the philosophical position founded on the ontology of world-disclosure can be used within qualitative health research is provided by Mol (2002, p. 5), who provides an example of plural, hermeneutic, realism, within the context of medical practice, depicting the patient’s body as an object of multiple realities, multiply real. She proposes the foregrounding of practice, rather than of objects (such as the patient’s body), as a means of understanding the plural realism of the body, which may be said to be all of these things at the same time: the patient’s own animate form, the vehicle of disease, the archaeology to be examined by the radiologist, the flesh to be dissected by the surgeon, and the site of wounds to be tended by the nurse. From this perspective, the world discloses itself differentially according to quality of our practical engagement with it, and according to what we know and are disposed to find meaningful. Plural, hermeneutic, world-disclosing realism was selected as the ontological basis of the present study, since it was thought to provide a suitable framework for sense-making about the complex, intersubjective experience of osteopathy, which, may be viewed as already described as a continual coming into knowing that does not resolve itself in either knowing or holding onto certainty as a consciousness and only exists whilst it is being performed, as it demands the mechanism of the patient’s body and the osteopath at the same time (McKone, 2001, p. vii). McKone’s expressivist account depicts the osteopathic encounter as an intersubjectively shared phenomenon that reveals itself uniquely, only at the moment in time and in the particular place, when the patient and the osteopath are together (i.e. when the practice is given the foreground). The plural/hermeneutic realism outlined by Mol (2002) permits an ontological multiplicity that has the capacity to account for the phenomenon of cranial osteopathy as it is experienced both uniquely and intersubjectively by its practitioners and patients and as it can be understood by the onlooking researcher. For Willig (2013), a problem of this sort warrants a critical realist ontology which hermeneutic realism represents a proposition that permits an interpretation of the sense-making about the underlying worldly structures that generate the intersubjective experience of such a phenomenon."

20.01.2022 Ignition in Biodynamic Craniosacral is a very esoteric concept..and has taken me years ( I'm a slow learner, but a quick study) to wrap my head around their tea...chings... Franklin Sills states, "This concept of ignition begins at the earliest moments of life. After conception, there is an ignition of potency in the fluids of the embryo. This conveys the intention to create a human form and to incarnate as a human being. Stone talks about the moment of conception as being an extremely fiery process in which the bioelectric-biomagnetic field ignites as an organizing form in and around the single cell of the conceptus (Stone 1999). This is the primal ignition that generates the ordering field and concentrates life forces that support incarnation into human form. The Long Tide is like a carrier wave that allows our essential being or spirit to incarnate in human form. Sills, Franklyn. Foundations in Craniosacral Biodynamics, Volume One: 1 (pp. 31-32). North Atlantic Books. Kindle Edition. Micheal Shea in the Heart of Practice states; "The context of wholeness is ignition. Constantly repeating or random events and/or natural phenomena that initiate a transition to another or different state. Such states can range from integration of wholeness and embodiment to an exacerbation or recurrence of symptoms. Since many sensory events occur during a session that could be interpreted to be ignition related it is the discernment of the practitioner that determines their therapeutic relevance through his or her mindfulness of PR (Primary Respiration) in the background or foreground of perception." Shea, Michael J. Biodynamic Craniosacral Therapy: The Heart of the Practice (pp. 114-115). UNKNOWN. Kindle Edition. Ignition is the dynamic that interfaces between wholeness/health/well-being which is the ultimate goal in our sessions and moving in dis-ease, dys-function, di-stress.... more to come.... See more

19.01.2022 I've been using tuning forks for years on soft-tissue and bone...interesting study...

15.01.2022 Hello All, I'll be delivering my first course in over a year plus on Saturday April 10th, 2021 at VFA Learning Geelong. The topic is Fascial Therapy FT Approa...ch to Spine, Scapula and Thorax. It will be one day 9am-6pm. If your interested please PM for more details on cost, location, content etc...Although space is limited, the easing of restrictions may allow another two to four participants.,,so please let me know of your interest? It is the week after Easter weekend. Already have three confirmations....

08.01.2022 I've been quite taken by, for over 25 years, the Biodynamic model of Craniosacral Therapy. Micheal Shea is one of the pre-eminent authors in the field. In his ...book the Heart of Practice, he speaks of the practitioner embodiments used to orient themselves during a session: 1. First embodiment. Sensing/exploring the shape of the body at its surface covered by the skin. Typically this is initiated by what is called a body scan. 2. Second embodiment. Sensing/exploring the movement of the respiratory diaphragm. 3. Third embodiment. Sensing/exploring the pulsation and movement of the heart in the center of the body. 4. Fourth embodiment. Sensing/exploring the fluid body in which the micro movement of biological water is constantly moving along all membranes from caudal to cranial. 5. Fifth embodiment. Sensing/exploring the transparency of the cardiovascular system with PR moving through the heart and vascular system as well as in and out of the whole body. 6. Sixth embodiment. Sensing/exploring the relationship of the central stillness between third ventricle and heart in the body and the global perception of the dynamic stillness as one whole. Followed by five stages of biodynamic perception: 1. Orienting. A practitioner learns to orient to one or all of the six embodiments (see Six Embodiments). This includes the initial generation of a perceptual container for stillness. 2. Synchronizing. A practitioner learns to synchronize his or her attention with PR through one or all of the three embryonic fulcrums (see Three Embryonic Fulcrums). 3. Attunement. A practitioner learns how to cycle the movement of their attention through the four zones of awareness (see Four Zones of Awareness). This includes moving attention towards client and away in tempo of PR. 4. Disengagement. The practitioner recognizes when the ANS of the client has stabilized and is available for the repair function of PR. 5. Ignition. I'll speak later on Ignition in a Biodynamic context. Shea, Michael J. Biodynamic Craniosacral Therapy: The Heart of the Practice (p. 111). UNKNOWN. Kindle Edition.

06.01.2022 A space on my clinical calendar on Monday December 21st opened up at 2:30pm at Botanica Medicines in Malvern...if you interested in seeing me before the holidays this is your opportunity....PM me for confirmation....thanks folks..