Is craniosacral therapy Okay to do according to Torah?

When addressing alternative medicine, an important point to consider is whether these methods are actually proven to help in a scientific way (whether logically or illogically). Many of these methods have already been discussed by recent Poskim, and there are different opinions on the matter.

Generally, the Rebbe discouraged use of such methods. In the Rebbe’s words:

“With regard to your question about using the services of Mrs. … who heals without using any healing remedies at all: Inasmuch as “Torah has granted permission for the healer to heal,” I don’t understand why one should pursue unfathomable paths.”

(Igros Kodesh, Vol. VII, p. 303).

(See also Igros Kodesh vol. XVIII p. 17: “Why is he seeking out new methods and new matters when we have the paved path of Torah and mitzvos”).

See here at length: Chabad.org/Alternative Medicine in Jewish Law

Though for a person who’s exhausted finding help in traditional medical remedies, there might be some room on occasion to allow the use of alternative ones, and even those with a sketchy track record (see here), initially, help should be sought out at traditional physical and mental health professionals, which have a proven track record and are halachically regarded as doctors to the extent that one may be Michalel Shabbos (if needed) based on their opinion.

Thus, my opinion is that although this method is not definitively Asur, it should be avoided based on the above points.

For a general analysis of the issues involved, some which apply to this method see here:

If I work as an energy healing (Reiki) practitioner, may I work on women?

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