BGL writes: “I have come across this system of psychotherapy by Richard C. Schwartz known as IFS [Internal Family Systems]. Do you know what is in involved with this program? It seems to be coming from different religious traditions. I’m concerned that it is being facilitated in Catholic organizations and I’m not sure it is valid for healing as it portrays.”

When it comes to the use of Internal Family Systems therapy, Christians need to be very prudent in their choice of facilitator because, while there are many beneficial aspects to this therapy, there are definite areas of concern for the faithful.

For those who have never heard of it, IFS is an evidence-based form of psychotherapy developed by psychologist Richard Schwartz who is on the faculty of the famed New Age hub, Esalon Institute. The therapy is based upon the idea that all of us have multiple sub-personalities – or different parts of themselves – that often come into conflict with one another, which can result in bad habits and behaviors.

San Francisco-based licensed marriage family therapist Jessica Vechakul, Ph.D., who is trained in IFS therapy, explains, “These parts of us are like the members of a family, who are each doing their best and have a special way of taking care of the family system. Sometimes parts feel stuck in roles or strategies that help somewhat but can also be problematic.”

IFS identifies three parts of ourselves: managers, firefighters and exiles.

The manager part of us works to preemptively avoid situations that might be painful, Vechakul said. “For example, a perfectionist part might try to get everything right to avoid embarrassment or blame.”

The firefighter part of us does whatever they can to put out the fire by minimizing feelings of pain, fear, or shame from a traumatic experience. The firefighter would be the part of ourselves that drinks to excess in order to numb feelings.

Exile parts are those that face the pain or trauma that the manager and the firefighter are trying to bury or avoid.

As Vechakul explains, none of the parts are considered to be bad, which is why the goal of IFS therapy isn’t to get rid of any one of these parts, but to create a balance so that none of the parts has a dominant role.

The IFS therapist helps the client to get to know the different parts of themselves and how these parts might be driving their behaviors. They are led to see how painful or traumatic events from their past are creating an imbalance between the three parts of themselves which is why healing from these painful past experiences is part of IFS therapy.

“The process of healing the parts can include witnessing the pain, validating feelings or offering comfort that were needed when the trauma occurred,” says Dr. Vechakul.

Even though there is evidence of the efficacy of IFS therapy, there are issues that still need to be resolved.

First, the research needs to be expanded to include working with clients with different kinds of mental health issues.

Second, as this article explains, “it may not fully account for the impact of external factors such as social, economic, and environmental conditions” and calls for “a more integrated approach in therapy that combines internal psychological work with an understanding of external influences.”

Third, is “a worry that clients might become too reliant on their therapist.”

The fourth criticism concerns how well IFS fits into “different cultures and societies, and whether it fully takes into account the outside things that can affect someone’s mental health.”

These “outside things” are where IFS therapy can go off the rails. Among them can be a phenomenon IFS practitioners call “unattached burdens.” This article describes these burdens as coming from “non-physical sources like past lives, ancestral lineages, or other spiritual influences. While these explanations are not scientifically proven, they resonate with some individuals and provide a framework for healing. These burdens might manifest as inexplicable phobias, talents, or recurring life patterns and are often explored through methods like past life regression, shamanic work, or energy healing. An example could be a recurring pattern of abandonment that seems to transcend this lifetime, impacting multiple areas of life. This approach requires an open, non-judgmental perspective that respects the individual's belief system.”

Robert Falconer, an IFS practitioner and “spiritual guide,” claims that there were no books or training that focused exclusively on unattached burdens until he published his book, The Others Within Us, in 2023.

“It is an odd field, almost disreputable, perhaps even the neglected stepchild of IFS,” he says. “This whole area is considered a little unsavory and very few therapists will deal with it.”

However, it's apparently prevalent enough that Christian therapist, Nadine Menezes, gave up the practice of IFS because of how it conflicted with her beliefs. She claims that IFS therapists are trained about unattached burdens which are “demons in old fashioned terminology,” she said.

“Because of lack of discernment, IFS Therapy practitioners and clients themselves mistake spiritual entities/demons to be parts of the client. Rather than booting them out, clients are taught to normalize these entities as parts of themselves and see entity possession/oppression as an acceptable state of affairs that need healing or integrating. Only the obviously evil/nasty ‘parts’ are seen as ‘unattached burdens.’ Furthermore, some therapists even encourage ‘spirit guides,’ thinking anything that appears positive, helpful and loving, has your best interests at heart.”

Menezes’ warning about how these entities are handled within the framework of IFS is  corroborated by this statement from another practitioner who not only acknowledges these entities, but regards them as being capable of integration within the client. “Spiritual presences—such as unattached burdens, guides, ancestors, and legacy burdens—are not parts of our internal system or Self but external energies or influences that can become entangled with our psyche. These presences can be understood, released, or integrated through compassionate and skilled facilitation which can bring about profound clarity and healing.”

While IFS therapy does hold promise, there are aspects of this therapy that can be spiritually detrimental to Christians, depending on the practitioner. For this reason, Christians should do their homework when choosing a practitioners and be careful to choose one that shares their Christian worldview.

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