rolf-inge skrev:Hei!
Spurte Barret for flere år siden på somasimple om ideomotor behandling men fikk ikke noe ordentlig svar,eller forståelse av denne beh.formen.
Anbefalte kun at jeg skulle delta på kurset hans
i USA!!
Kan noen av dere prøve å forklare denne beh,formen blir jeg glad!
RIN
Ideomotorikk er naturlige/spontane/instinktive/ubevisste bevegelser som kommer til uttrykk til envher tid i alle sammenhenger. Disse bevegelsene kan bli inhibert av bl.a. psykososiale forhold- Ofte kan grobunnen for dette starte allerede når små barn må lære seg å sitte stille og "bare sees, ikke høres"- Etterhvert som vi alle blir ansvarsbevisste voksne med sosiale roller så kan vi ikke tillate oss å uttrykke alle instinktive impulser som kommer over oss til envher tid, og dette mener Barrett kan ha sammenheng med hvorfor smerter kronifiseres.Muskelspenninger kan sees på som uforløste bevegelser, og dersom ideomotorisk utfoldelse er inhibert kan man få en situasjon der disse spenningene aldri slipper.
En kan kanskje se for seg at en person som jobber i kontorlandskap med 20-30 kolleger innenfor synsfeltet kan være en smule mer inhibert ift ideomotorisk uttrykk enn en som jobber på eget kontor.
Anyways, terapien er vel i utgangspunktet ment å skulle hjelpe folk å uttrykke seg instinktivt igjen- altså lære folk å kjenne etter hvilken type "korrigering" de selv trenger, og å skape trygge rammer for å la folk utfolde seg fritt aka korrigere seg selv. Dette gjøres vel ved først å 1) forklare tankegangen og 2) bruke lett berøring ( som et "taktilt speil" for å gi mer sensorisk feedback) og oppfordre pasienten til å bevege seg fritt. Bevegelsene skal være avslappende og uanstrengte og gjerne gi en følelse av varme/avspenning.
Her beskriver Dorko det selv med egne ord: ( tatt fra
http://www.barrettdorko.com/articles/an ... vement.htm)
Ideomotion as therapy
In order to demonstrate how ideomotion may be incorporated in to the clinic, it is necessary to describe some common experiences. Imagine being desperate to speak but fearful of doing so. A common consequence of this situation will be an isometric contraction of the muscles that drive speech. Humans are capable of suppressing the isotonic contraction of these muscles for prolonged periods, perhaps indefinitely, and will do so if fearful that their speech is in some way unsafe, unacceptable or harmful to others. Some people speak anyway. In many cultures the permission to speak freely and to verbally express ourselves in an authentic manner is recognized as an essential aspect of mental health. We encourage it, make laws to protect it and, if necessary, train professionals to recognize and elicit it from those who need to do this in order to resolve psychological issues. From a physical perspective, the chronic isometric contraction of the throat and jaw is probably the easiest way to identify someone who needs to speak, yet we discourage their verbal expression at their peril.
Now imagine being desperate to move some part of your body other than your mouth, but being discouraged from doing so due to cultural restrictions that are imbedded in the educational systems and social customs of your society. How easy would it be to overcome such obstacles? My thought is this: if pain arises from sufficient mechanical deformation of various tissues and/or a lack of adequate blood and lymphatic flow through these tissues (a reasonable assumption), and if the movement required to reduce that deformation is not permitted because of cultural norms to the contrary, wouldn’t the body respond with an array of isometric muscular activity? This is the “antagonistic representation present simultaneously to the mind” spoken of by William James.
According to the fairy tale, the emperor paraded naked before his subjects until at last a small boy proclaimed loudly that he had no clothes. What might we have seen or palpated in the throats of those assembled prior to the boy’s announcement? I presume a small boy said this because he was less likely to be restricted in his expression by the surrounding culture. Given time, he too would have remained silent. Similarly, someone desperate to move a body part in an effort to resolve some mechanical deformation is traditionally encouraged to move only within the parameters choreographed by another and additionally admonished to adopt an attitude of erect stillness whenever possible. Such instruction suppresses the spontaneous, unique and effortless qualities always seen in ideomotor activity. The very instinct designed to resolve mechanical deformation is thus held at bay and the consequent increase in isometric muscular activity is epidemic: heavy exercise and manual manipulation have a negligible effect on the overall situation.
Perhaps clinicians like Sutherland gained a sense of ideomotor activity by simply using their hands in an especially non-provocative manner. It has long been my experience that such an approach to palpation is absent from the teaching of manual skills in physical therapy, primarily due to an ignorance of ideomotor activity and its purpose. I am suggesting that this motion is not merely designed to express us in an artistic sense or to telegraph our intention to move consciously, but that it is also the primary means through which we acquire comfort via a reduction in tissue deformation. The shifting we do when we stay in any prolonged position is a simple example of this. For example, when sitting, it is common to slightly shift the weight from one buttock to the other; or in standing, from one foot to the other. These are both customarily movements without volition and represent ideomotor activity. There is no reason for this movement to be especially rhythmic or predictable and, in fact, its surprising and chaotic nature is probably the very thing that makes the surrounding culture uncomfortable with its expression. Small children pursue it quite fully until admonished to “sit still and sit up straight,” often by someone they wish to please. Thus begins our lifelong distrust of instinctive, corrective movement. For thirty years I’ve watched the therapy community collude with the culture in this matter, and I feel that our notoriously poor record at reducing chronic pain is a reflection of that.
Manual techniques designed to elicit the expression of ideomotor activity are not, in my experience, difficult to master. The touch itself is gentle and non-coercive. The goal of the clinician is simply to make the patient aware of internal motor activity and then get out of the way of that movement. They do so by offering that activity the slightest bit of resistance, not enough to retard its expression, but enough to give it something to oppose and thus be reflected; for example, the beating of the patient’s heart might be opposed with your hand placed gently on their chest wall. The attitude of the practitioner toward the consequent movement, and it might be quite a large and powerful one, should be quiet acceptance and interest, not unlike the attitude adopted by a counselor once they’ve created an environment conducive to authentic verbal expression. If helpful, it is likely that the one counseled will be surprised by what they say, and so it is with ideomotion. After all, both come from the unconscious mind and only the patient knows what they will be. One the culture encourages, the other it regards with distrust and disapproval. As I’ve said to countless patients, “When they say, ‘It’s a free country,’ they mean you can move your mouth-they don’t mean you can move your body.” Invariably they nod with understanding and realization.
Finally, I would like to emphasize that ideomotion is characterized by four easily recognized attributes:
• effortlessness
• warmth
• muscular softening, and
• surprise.
The muscular softening I attribute to the customary response of any muscle to full expression (think of the softness of the throat once you’ve spoken your mind), and the warmth to an increase of blood flow. To my knowledge nothing else would account for this and the only motion likely to produce such a thing is one that reduces painful mechanical deformation of tissues. The effortless and surprising qualities of this motion are both characteristic of instinctive and unconsciously motivated movement; and this is the definition of ideomotor action.
CONCLUSION
Ideomotor activity may provide an explanation for clinical phenomena seen and documented for many years, phenomena that may very well have been misinterpreted. The therapy community has typically assumed that the ablation of inherent muscular activity would lead to rest and recovery. Conversely, manual care that encourages its full expression with permission and understanding is reasonable and potentially harmless. Clearly, it adheres to the traditions of osteopathic care in its original form.
, og om man da lar kroppen få bevege seg helt fritt, så kanskje du lykkes erfare ideomotor korreksjon.. 
