The Internal Family Systems Model (IFS) has evolved over the past twenty years into a comprehensive approach that includes guidelines for working with individuals, couples and families. The IFS Model represents a new synthesis of two already existing paradigms: systems thinking and the multiplicity of the mind. It brings concepts and methods from the structural, strategic, narrative, and Bowenian schools of family therapy to the world of subpersonalities. This synthesis was the natural outcome that evolved after I, as a young, fervent family therapist, began hearing from my clients about their inner lives. Once I was able to set aside my preconceived notions about therapy and the mind, and began to really listen to what my clients were saying, what I heard repeatedly was descriptions of what they often called "their parts" -- the conflicted subpersonalities that resided within them. This was not a new discovery. Many other theorists have described a similar inner phenomenon, beginning with Freud's id, ego, and superego, and more recently the object relations conceptions of internal objects, but also being at the core of less mainstream approaches like transactional analysis (ego states), psychosynthesis (subpersonalities), and now manifesting in cognitive-behavioral approaches under the term schemata. Prior to IFS, however, little attention has been given to how these inner entities functioned together.

Since I was steeped in systems thinking, it was second nature to begin tracking sequences of internal interaction in the same way I had tracked interactions among family members. As I did, I learned that, across people, parts take on common roles and common inner relationships. I also learned that these inner roles and relationships were not static and could be changed if one intervened carefully and respectfully. I began conceiving of the mind as an inner family and experimenting with techniques that I had used as a family therapist.

The IFS, then, views a person as containing an ecology of relatively discrete minds each of which has valuable qualities and each of which is designed to, and wants to play, a valuable role within. These parts are forced out of their valuable roles, however, by life experiences that can reorganize the system in unhealthy ways. A good analogy is an alcoholic family, in which the children are forced into protective and stereotypic roles by the extreme dynamics of their family. While one finds similar sibling roles across alcoholic families (e.g., the scapegoat, mascot, lost child, etc.), one does not conclude that those roles represent the essence of those children. Instead, each child is unique and, once released from his or her role by intervention, can find interests and talents separate from the demands of their chaotic family. The same process seems to hold true for internal families -- parts are forced into extreme roles by external circumstances and, once it seems safe, they gladly transform into valuable members.

What are the circumstances that force these parts into extreme and sometimes destructive roles? Trauma is one factor and the effects of childhood sexual abuse on internal families has been discussed at length (Goulding and Schwartz, 1995). But more often, it is a person's family values and interaction patterns that create internal polarizations which escalate over time and are played out in other relationships. This, also, is not a novel observation; indeed it is a central tenet of object relations and self psychology. What is novel to IFS is the attempt to understand all levels of human organization -- intrapsychic, family and culture -- with the same systemic principles, and to intervene at each level with the same ecological techniques.

Managers, Firefighters and Exiles

Are there common roles for parts across people? After working with a large number of clients, some patterns began to appear. Most clients had parts that tried to keep them functional and safe -- tried to maintain control of their inner and outer environments by, for example, keeping them from getting too close, or dependent on others, criticizing their appearance or performance to make them look or act better, and focusing on taking care of others' rather than on their own needs. These parts seemed to be in protective, managerial roles and therefore are called the "managers."

Where a person has been hurt, humiliated, frightened or shamed in their past, they will have parts that carry the emotions, memories and sensations from those experiences. Managers often want to keep those feelings out of consciousness and, consequently, try to keep these vulnerable and needy parts locked in inner closets. Those incarcerated parts are known as the "exiles." The third and final group of parts clicks into action whenever one of the exiles is upset to the point that it may flood the person with its extreme feelings or makes the person vulnerable to being hurt again. When that is the case, this third group tries to put out the inner flames of feeling as quickly as possible, which earns them the name "firefighters." They tend to be highly impulsive and drive to find stimulation that will override or dissociate from the exile's feelings. Bingeing on drugs, alcohol, food, sex, or work, are common firefighter activities.

The Self

There is one other key aspect of the IFS Model that also differentiates it from other models. This is the belief that, in addition to these parts, everyone is at their core a Self that contains many crucial leadership qualities like perspective, confidence, compassion and acceptance. Working with hundreds of clients for more than a decade, some of whom were severely abused and show severe symptoms, has convinced me that everyone has this healthy and healing Self despite the fact that many people have very little access to it initially. When working with an individual, the goal of IFS is to differentiate this Self from the parts, thereby releasing its resources, and then in the state of Self, to help parts out of their extreme roles.

I had no clue about the Self until I began this journey almost twenty years ago. Like many other young people in the sixties, I had experimented with meditation for respite from my inner cacophony. From these experiences, I sensed other dimensions of myself, but had no framework to understand them. I was also an athlete and, on the football field and basketball court, had occasionally entered that delicious flow state in which my mind was still and my body could do no wrong. Like most people, however, mostly I was consumed with finding ways to counter the undercurrent of worthlessness that ran through my psyche. I believed the inner voices telling me I was basically lazy, stupid, and selfish. That's who I thought I really was.

I was led to knowledge about the Self less through direct experience than, later as a therapist, through witnessing what happened to my clients as I helped them explore their inner worlds. I had several clients in the early 1980's who began talking about different parts of them as if these "parts" were autonomous voices or subpersonalities. As a family therapist, these inner battles were intriguing to me, and I began asking clients to try to alter them in the same ways I'd been trying to change their family's communication. It seemed that many of them could actually converse with these thoughts and feelings as if they were real personalities. For example, I had a client, Diane, ask her pessimist voice why it always told her she was hopeless. To my amazement, Diane said it answered her. It said that it told her she was hopeless so that she wouldn't take any risks and get hurt. It was trying to protect her.

This seemed like a promising interaction. If this pessimist really had benign intent, then Diane might be able to negotiate a different role for it. Yet Diane was not interested. She was angry at this voice and was telling it to just leave her alone. I asked her why she was so rude to the pessimist, and she went on a long diatribe, describing how that voice had made every step she took in life a major hurdle. It then occurred to me that I was not talking to Diane, but to another part of her that constantly fought with the pessimist. In an earlier conversation, Diane had told me about an ongoing war inside her between one voice that pushed her to achieve and the pessimist who told her it was hopeless. It seemed that the pushing part had jumped in while she was talking to the pessimist.

I asked Diane to focus on the voice that was so angry at the pessimist and ask it to stop interfering in her negotiations with it. Again, to my amazement, it agreed to "step back," and Diane immediately shifted out of the anger she had felt so strongly seconds before. When I asked Diane how she felt toward the pessimist now, it seemed like a different person answered. In a calm, caring voice, she said she was grateful to it for trying to protect her and felt sorry that it had to work so hard. Her face and posture had also changed, reflecting the soft compassion in her voice. From that point on, negotiations with the pessimist were easy. I tried this "step back" procedure with several other clients. Sometimes we had to ask two or three voices to not interfere before my client shifted into a state similar to Diane's, but we got there nonetheless. I began to get excited. What if people could get extreme voices to step back by simply asking them to, not only in negotiations with other parts, but with family members, bosses, anyone? What if the person who was left when the parts stepped back was always as compassionate as Diane and these other clients had become?

When they were in that calm, compassionate state, I asked these clients what voice or part was there then. They each gave a variation of the following reply: "That's not a part like those other voices are, that's more of who I really am, that's my Self." Without knowing it, I had stumbled onto a new way of helping people access the Self of many spiritual traditions, but I didn't realize this until years later. At the time I was thrilled to have found a way to make therapy so much more effortless and effective for me and for my clients.

Diane and the others began relating to their parts in ways that the parts seemed to need. They began bringing their emergent compassion, lucidity, and wisdom to get to know and care for these inner personalities. Some parts like Diane's pessimist needed to hear from her that, while at one time she had been very hurt and needed to withdraw, it no longer needed to protect her in that way. Subpersonalities, like the pessimist, seemed like inner trauma victims, stuck in the past, their minds frozen around a time of great distress. Others needed to be held, comforted, loved, or just listened to.

The most amazing thing of all was that, once in that Self state, clients seemed to know just what to do or say to help each inner personality. It gradually became clear that I didn't have to teach them how to relate differently to these thoughts and emotions they were calling parts because they would either automatically begin doing what the part needed, or they would begin asking questions that would lead to ways of helping the part. My job was mainly to try to help them remain in the state of Self and then get out of their way as they became therapists to their own inner families.

Since I was still a family therapist, I also experimented with this Self-leadership approach to interpersonal relationships. When I could help family members get their parts to step back and let their Selves communicate, they resolved long-standing issues on their own with little guidance from me. Rather than reacting to each other's extreme views and positions, while in Self each partner seemed to have an automatic empathy for the other, just as individual clients had for their own parts. They could sense the hurt behind their partners' protective walls and weren't afraid of losing face by apologizing for how they might have contributed to that hurt.

I began to see the potential of Self-leadership for healing, but was frustrated because these flights into Self-leadership often would not last long, and in subsequent sessions the inner or outer family systems would have reverted to their old patterns. Plus, many clients couldn't get to Self-leadership to begin with. Their parts wouldn't step back or would do so only temporarily.

I would later learn that for Self-leadership to stay, we needed to heal the parts that swam in their inner pools of pain and shame. To access those parts, however, we had to get permission from the ones who protected them. Not knowing that then, I could only glimpse the vision of what helping people access their Self could do, but that glimpse was so exhilerating that I devoted my professional (and much of my personal) life to pursuing it.

The Self-Led Person

I was also finding that the Self wasn't just the passive witness state. In fact, it wasn't just a state of mind, but could be an active healing presence inside and outside people. It wasn't only available during times when, in therapy or meditation, people concentrated on separating from or witnessing their thoughts and emotions. Once a person's parts learned to trust that they didn't have to protect so much and could allow the Self to lead, some degree of Self would be present for all their decisions and interactions. Even during a crisis, when a person's emotions were running high, there would be a difference. Instead of being overwhelmed by and blending with their emotions, Self-led people were able to hold their center, knowing that it was just a part of them that was upset now and would calm down eventually. They became the "I" in the storm.

Over the years of doing this work, one can sense when some degree of Self is present in people and when it's not. To rephrase a joke, you get the impression that "the lights are on and someone is home." A person who is leading with the Self is easy to identify. Others describe such a person as open, confident, accepting - as having presence. They feel immediately at ease in a Self-led person's company, as they sense that it is safe to relax and release their own Selves. Such a person often generates remarks like, "I like him because I don't have to pretend - I can be myself with him." From the person's eyes, voice, body language, and energy, people can tell they are with someone who is authentic, solid, and unpretentious. They are attracted by the Self-led person's lack of agenda or need for self-promotion as well as his or her passion for life and commitment to service. Such a person doesn't need to be forced by moral or legal rules to do the right thing. He or she is naturally compassionate and motivated to improve the human condition in some way because of the awareness that we are all connected.

Whenever I begin describing this Self-led person, it triggers parts of me that feel inadequate. While there are times when I can remember embodying some of those qualities, there are more times when I'm a far cry from that person. I believe that this is one of the mistakes that some organized religions make. They hold up the image of a saintly person as a model of what their followers should be, yet they provide little practical advice on getting there, other than using will power or prayer. As a result, people feel chronically inferior and get angry at their emotions and thoughts that aren't so evolved.

Qualities of the Self

Let's continue examining what the Self is like. To clarify this discussion, I find it useful to differentiate between what people report while meditating - while being reabsorbed into the ocean - and what people are like when their Self is actively leading their everyday lives while being a separate wave of the ocean.

It is that oceanic state that seems so difficult to describe. People report feeling as if they have no boundaries, are one with the universe, and lose their identity as a separate being. This is accompanied by a sense of spaciousness in body and mind and can be an experience of great contentment with moments of bliss. They often feel a pulsating energy or warmth running through their bodies and may sense a kind of light in or around them. There are different levels and stages that people encounter as they deepen their mediative practice that the different esoteric traditions have explored and charted.

Here we are more concerned with what people are like when they bring some of that awareness, spaciousness, and energy to their daily tasks and relationships - again, when they are a wave rather than the ocean. What qualities do they report and display when they live in the world, yet hold the memory of whom they really are? What are the characteristics of Self-leadership?

I don't know the whole answer to that question. After twenty years of helping people toward that Self-leadership, I can describe what my clients exhibit as they have more Self present. As I sifted through various adjectives to capture my observations, I repeatedly came up with words that begin with the letter C. So, the eight Cs of self-leadership include: calmness, curiosity, clarity, compassion, confidence, creativity, courage, and connectedness.

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I. BASIC ASSUMPTIONS OF THE IFS MODEL

A.  It is the nature of the mind to be subdivided into an indeterminant number of sub-personalities or "parts."

B.  Everyone has a Self and the Self can and should lead the individual's internal system.

C.  The non-extreme intention of each part is something positive for the individual. There are no "bad" parts and the goal of therapy is not to eliminate parts but instead to help them find their non-extreme role.

D.  As we develop, our parts develop and form a complex system of interactions among themselves - systems theory can be applied to the internal system. When the system is reorganized, parts can change rapidly.

E.  Changes in the internal system will affect changes in the external system and vice versa. The implication of this assumption is that both the internal and external levels of system should be assessed.

II. OVERALL GOALS OF THERAPY

A. To achieve balance and harmony within the internal system

B. To differentiate and elevate the Self so it can be an effective leader in the system

C. When the Self is in the lead, the parts will provide input to the Self, but will respect the leadership and ultimate decision making of the Self

D. All parts will exist and lend talents that reflect their non-extreme intention

III. PARTS

A. Sub-personalities or aspects of our personality that interact internally in sequences and styles that are similar to the ways that people interact

B. Parts may be experienced in any number of ways - thoughts, feelings, sensations

C. All parts want something positive for the individual and will use a variety of strategies to gain influence within the internal system

D. Parts develop a complex system of interactions among themselves - polarizations develop as parts try to gain influence within the system

E. While experiences affect parts, they are not created by the experiences - they are always in existence, either as potential or actuality

F. Parts which become extreme are carrying "burdens" - energies which are not inherent in the function of the part and don't belong to the nature of the part, such as extreme beliefs, emotions, fantasies.  The part can be helped to "unburden" and return to its natural balance

G. Parts which have lost trust in the leadership of the Self will "blend" with or take over the Self

IV. SELF

A. Different level of entity than the parts - often in the center of the "you" that the parts are talking to or that likes or dislikes, listens to or shuts our various parts

B. When differentiated, the Self is competent, secure, self-assured, relaxed and able to listen and respond to feedback

C. Self can and should lead the internal system

D. Various levels of experience of the Self:

When completely differentiated from all parts, Self alone, people describe a feeling of being "centered"

When the individual is him or her "Self," or when the Self is in the lead when interacting with others (day to day experience), the Self is experienced along with the non-extreme aspects of the parts

E. Empowering aspect of the model is that everyone has a Self

V. GENERAL GROUPS OF PARTS
 

A. EXILES

1. Young parts that have experienced trauma and often become isolated from the rest of the system in an effort to protect the individual from feeling the pain, terror, fear, etc., of these parts.

2. If exiled, can become increasingly extreme and desperate in an effort to be cared for and get their story told

3. Can leave the individual feeling fragile and vulnerable

B. MANAGERS

1. Parts that run the day-to-day life of the individual

2. Attempt to keep the individual in control of every situation and relationship in an effort to protect parts from feeling any hurt or rejection

3. Can do this in any number of ways or through a combination of parts - striving, controlling, evaluating, caretaking, terrorizing, etc.

C. FIREFIGHTERS

1. Group of parts that react when Exiles are activated in an effort to control and extinguish their feelings and...

2. Can do this in any number of ways including: drug or alcohol use, Self-mutilation (cutting), binge-eating, sex binges

3. Have same goals as managers (keep exiles away) but have different strategies

VI. BEGINNING TO USE THE MODEL

A. Assess client's parts and sequences around the problem

B. Look for polarizations:

Within individuals

Among family members

C. Look for parallel dynamics: The way you relate to your own parts parallels the way you relate to those parts of others

D. Introduce the language of the model

E. Check for individual's awareness of parts - ask how they experience the part: thoughts, feelings, sensations

F. When working with families, check for the family's awareness of parts in self and others

G. Make a decision about how to begin using the model: language, direct access, imagery, etc.

H. Come to agreement with client on initial goals of therapy in terms of the internal system - create a "contract"

I.  Assess the fears of manager parts and value the roles of the managers; explain how the therapy can work without these feared outcomes of the managers happening

J.  Inventory dangerous firefighters; work with managers' fears about triggering firefighters

K.  Assess client's external context andconstraints to doing this work

VII. RELATIONSHIP BETWEEN INTERNAL AND EXTERNAL SYSTEMS

A. The way you relate to your own parts parallels the way you relate to those parts of others

B. Individual's internal system affects and is affected by the external system in which they are a part

C. Internal and external systems often parallel each other

VIII. WORKING WITH INDIVIDUALS

A. Protective Parts

1. Important to assess protective parts, work with them first

2. Develop a direct relationship with the part

3. May need to negotiate pace of work - give the part an opportunity to talk about concerns

4. Work out a system for the part to let you know when things are moving too fast

5. Respect the concerns of the part

B. Non-imaging techniques

1. Assessing internal dialogue

2. Using the IFS language

3. Location/sense of part in the body

4. Diagrams - relationships among parts

5. Journaling

6. Direct access:

- Therapist to parts
- Self to parts
- Part to part

C. Imaging

1. Room technique

2. Mountain or Path exercise

3. Going back in time with a part, then "unburdening"

4. Bringing parts into the present - "retrieval"

5. Future imaging

6. Working with more than one part

7. Confronting abuse/significant others

8. Horizon/healing place

9. Use of light

D. Concept of Blending -  Keeping the feelings of the part from overwhelming the Self

1. Working with the Self to understand why/how not to blend

2. Working with the part to understand why/how not to blend
 

E. Working with young children

1. Assess developmental level of child and whether need to be concrete, or able to use imaging techniques

2. Be creative, use modalities comfortable to child - art, play techniques

3. Children respond well to techniques which externalize parts and then interact with the parts, such as sandtray, puppets etc.

IX. WORKING WITH FAMILIES

A. Introduce IFS language (power of ifs language vs. monolithic language)

1. Language is powerful in changing sequences

2. Language frees people from seeing themselves (and others) in extreme ways

B. Looking for parts that are activated in session

1. Identifying sequences (both internal and external)

2. Selves working together to keep extreme parts of each family member from interfering

C. Enactments

1. Set up enactments of family

2. Set up enactments of sequences/relationship among parts of individual family members

D. Work with one family member while others watch

1. Establish safety: Family members not to analyze parts outside of session

2. Contract not to talk about others' parts, can talk about own parts

3. No matter what others are doing, individual always responsible for own parts

4. Ask for reactions of others watching

5. Try to alternate among family members

E. Working with one member outside of family sessions

-Responsibility for self

 

G. General frame of Selves working together to keep extreme parts of each family member from interfering

X. CONSTRAINTS TO THE WORK

A. Therapist's parts (rational/scientific, approval, worrier, protective)

B. Protective parts of client

C. Protective parts of other family members

D. External system not supportive or abusive

XI. COMMON THERAPIST MISTAKES

A. Working with exile before system is ready

B. Therapist assumes he/she is talking to person's Self and really is talking to a part

C. Therapist thinks Self is doing the work, but it's really a part
 

XII. TROUBLESHOOTING PROBLEMS

A. Helping Self to distance from/unblend from parts

B. Dealing with extreme parts

XIII. STRENGTHS OF THE MODEL

A. Focuses on strengths: the undamaged core of the Self, the ability of parts to shift into positive roles

B. IFS language provides a way to look at self and others differently

C. Language encourages self-disclosure and taking responsibility for behavior

D. IFS language is powerful

E. Provides a way to work with "resistance" and denial

F. Ecological understanding of entire therapy system, including therapist

G. Respect for individual's experience of the problem

H. Clients provide the material - the therapist doesn't have to have all the ideas

I. Therapist looks at client's Self as "co-therapist" and trusts the wisdom of the internal system

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Information communicated among members of a system.
 

A state in which two members (or two groups) in a system relate in opposition to or in competition with each other, to the point where each party’s access to the Self is constrained by fear that the other party will win or take over.
 

A core of a person which contains leadership qualities such as compassion, perspective, curiosity, and confidence. The Self is best equipped to lead the internal family.
 

A human system’s environment characterized by balance, harmony, and effective leadership.