William Garner Sutherland  stated in 1920 that the bones of the skull were not fused together, as was commonly believed until then, but rather articulated by interposition of connective tissue and was the first to note that they performed micro flexion-extension and intra and extra-rotation movements. He found, through studies conducted on himself, the presence in the brain of an involuntary rhythmic movement of expansion / retraction of 8-14 movements per minute and that it allowed rhythmic fluctuations (independent of cardiac and respiratory movements) that acted as a hydrodynamic mechanism through the whole organism. 
On these bases, Poyet  extended the vital cranial rhythmic movements to all the bones of the skeleton : it was a great job of investigation and analysis! He discovered fundamental cranio-pelvic relationships, which determine the quality of micromotional movements to the skull. Through intuition he found a reactive network of energy connections able to quickly bring his self-healing abilities to the organism. With simple informational and inductive strokes ” no heavier than a butterfly leaning on a flower ” , they spread and acted on the body by chain reaction. This energetic reactive network of the circulatory fluid dynamics was identified it on the sacrum. Poyet affirmed the need for restitution and harmonization of motility as an indispensable condition for the free expressive potential of mobility. According to MTC (traditional Chinese medicine) motility (Yin) is the mother of mobility (Yang). Becoming aware of these barely perceptible movements has allowed for an extremely fine and precise science. (taken from: Osteofluidica-the Way of Health)

The osteofluidic cranial sacral method uses tools for its perfect execution.

The most important tool is tactile listening. With touch it is possible to discover how vital fluids circulate within each body region and how they animate each structure. Inside the skull is the primary respiratory movement (which forms in the fetus before the heart), which, like waves, floods the whole body. At this stage the osteofluidic cranial sacral method investigates the motion of fluids to find where the pulsation has been interrupted by stressful events. In the second phase it uses a rigorous action plan that takes into account the biology (Logic of Life) that refers the local problem to its global context. For example, the organization of the different tensions are connected to the paths of the Meridians and their Psycho energetic meaning . The third tool used is the use of light reflexogenic stimulations on specific areas of the body. In particular on the Sacrum ( Tail Bone), to free the circuits that are no longer operational and to revive the vital dynamic where it is needed. These stimulations are respectful of the organism and as Poyet liked to say, “pas plus fort qu’un papillon se posant sur une fleur” (no stronger than a butterfly that rests on a flower). The fourth instrument adopted is the awakening of body consciousness: for the duration of the treatment the person is urged to actively participate, sometimes with breathing and a letting go focused on the point to rebalance. Active participation sets in motion the ability to feel the body from the inside in its different manifestations, but it also allows for a more general and global understanding of the psychosomatic reactions that each person generates in the daily management of his or her stresses. Body consciousness brings the organism back into the conditions that allow it to spontaneously rebalance itself.