Unattached Burdens & Parasitic Energy Structures

The term Unattached Burdens (UBs) originates from the Internal Family Systems (IFS) model, a psychotherapeutic approach developed by Richard Schwartz. In IFS, UBs are recognized as external parasitic forces that influence the internal system, a concept that stands in contrast to the model’s core principle that there are “no bad parts.” According to IFS, all parts of the psyche, even those that engage in extreme or harmful behaviors, are ultimately trying to protect the individual. However, UBs are not parts of the individual’s psyche. Instead, they are external entities that feed on emotional distress and exploit the individual’s vulnerability.

This malevolent nature of UBs presents a significant challenge to the IFS framework, where the focus is on compassionately healing internal parts of the psyche. The existence of an external force that acts with harmful intent is a contentious topic within the IFS community. Richard Schwartz, along with his colleagues, was initially reluctant to publicly discuss UBs, fearing it would undermine the core philosophy of IFS as a model of healing and integration. The concern was that acknowledging parasitic entities might be seen as a step away from the holistic, non-judgmental approach that IFS advocates.

However, as more cases emerged, especially in individuals with extreme compulsions—such as those observed in fetishistic complexes—therapists found that the internal parts of the psyche alone couldn’t fully account for certain behaviors. Instead, external forces seemed to be exerting influence over the individual’s system. Practitioners encountered cases where UBs appeared to be feeding on emotional turmoil, making compulsive behaviors worse and creating a sense of being controlled by something external.

Over time, Schwartz and other IFS practitioners began to follow the evidence. They recognized that in certain situations, particularly those involving extreme compulsions or deep emotional fragmentation, UBs were actively influencing the individual’s system. Addressing these external parasitic forces became an essential part of the healing process. Although the concept of UBs initially seemed to contradict the principle of “no bad parts,” it became clear that recognizing and removing these external forces was crucial for relieving suffering and fostering genuine healing.

In cases involving fetishistic complexes, where compulsions often seem overwhelming and deeply entrenched, UBs are almost always present. The acknowledgment and removal of UBs becomes necessary intervention for helping individuals reclaim their energy, autonomy, and authentic self.

UBs represent one of the most complex and influential aspects of the Fetishistic Complex framework. Unlike internal burdens that form as a result of personal trauma or unmet needs, these entities often enter the system during moments of extreme vulnerability—such as trauma, betrayal, surgery, or any other experience that causes deep dissociation or makes the mind porous— and embed themselves deeply within the psyche, exploiting the emotional wounds already present.

The typical vulnerability point that allows UBs to invade is fear—though anger and loneliness can also create openings. Once present, UBs latch onto the parts most in need of support, feeding on the individual’s emotional energy and reinforcing shame loops or compulsive behaviors.

Over time, UBs drain the system’s energy, complicate behaviors, and amplify existing emotional and psychological burdens. The most malevolent feature of UBs is their ability to feed off of loneliness and isolation, offering false companionship and further entrenching the individual in compulsive behaviors and shame. UBs foster emotional dependency by presenting themselves as solutions to pain or emptiness, but in reality, they deepen the individual’s disconnection from their authentic self.

As UBs become more embedded in the psyche, they often create a powerful bond with the individual’s coping mechanisms, reinforcing unhealthy behavioral patterns. The individual may unknowingly feed these parasitic forces by engaging in behaviors that seem to offer relief or control but ultimately strengthen the UB’s influence. Although it may feel as though these behaviors are providing comfort or solving a problem, the reality is that UBs weaken the system as a whole, preventing the individual from reclaiming their autonomy and inner strength.

Some telltale signs of UBs include:

• Intrusive thoughts: These are often violent, malicious, or self-sabotaging in nature, not aligned with the individual’s typical internal dialogue.
• Inner critic voices: UBs may manifest as harsh, relentless inner voices that degrade, mock, or amplify self-doubt.
• Dissociative episodes: Where an individual feels disconnected from their own emotions or actions.
• Nasty or mean thoughts: These can be directed toward the self or others, reinforcing feelings of isolation, worthlessness, or anger.

UBs and Fetishism: A Widespread Issue

While UBs are relatively rare in the general population, they are significantly more common in individuals struggling with fetishistic complexes. UBs are often present in extreme cases, where fetishes have evolved into compulsive behaviors that the individual cannot control.

In many cases, UBs exploit the emotional vulnerability tied to an individual’s fetish, amplifying compulsive desires and feeding off the resulting shame and guilt. This creates a vicious cycle, where the individual is driven to repeatedly engage in the fetishistic behavior, even when it causes significant distress, because of the external influence of the UB. The presence of UBs in fetishistic complexes is almost universal in extreme cases, and their removal is often a critical step in the healing process.

UBs can even jump from one person to another, particularly during moments of intimacy. The porous nature of human connection, especially when rooted in deep emotional or physical vulnerability, provides an entry point for UBs to move between individuals. This phenomenon further complicates the dynamics of the Fetishistic Complex, as the influence of UBs can spread across relationships, entangling multiple people in their web of influence.

Radical Empiricism and Pragmatism: Focusing on What Works

While the concept of UBs may challenge traditional psychological frameworks, it’s essential to approach this topic through the lens of Radical Empiricism and Radical Pragmatism. What matters most is not whether we can prove the existence of UBs but whether addressing them leads to real-world healing and transformation. In Radical Empiricism, the truth is what works in practice, not necessarily what aligns with mainstream scientific models. By recognizing and addressing UBs in therapeutic settings, many practitioners have seen tangible improvements in clients’ well-being.

If the removal of UBs leads to a significant reduction in compulsive behaviors and emotional distress, then the intervention is not only valid—it is essential. We must place relieving human suffering above the rigid boundaries of theoretical constructs. As we move forward, the emphasis should always be on what works, rather than whether UBs fit neatly into existing paradigms.

UBs in Cross-Cultural Contexts: Decolonizing Belief Systems

The concept of malevolent external forces isn’t unique to IFS or modern Western psychology. Throughout history, cultures worldwide have recognized the existence of external entities that influence human behavior, often entering during moments of emotional vulnerability. For example:

• Jinn in Islamic tradition: Jinn are considered supernatural beings created from smokeless fire. While some jinn are benign, others are believed to cause harm by possessing or influencing individuals, particularly during vulnerable emotional states.

• Demons in Christian theology: In Christianity, demons are often depicted as malevolent spiritual entities that seek to tempt, corrupt, or possess individuals. These forces are believed to influence behavior, especially in those experiencing moments of weakness, fear, or emotional vulnerability.

• Duppy in Caribbean folklore: In many Caribbean traditions, particularly in Jamaica, the duppy is a malevolent spirit or ghost believed to cause harm to the living, often preying on those who are emotionally weak or vulnerable. Rituals and protections are used to keep these spirits at bay.

• Dybbuk in Jewish mysticism: In Kabbalistic tradition, a dybbuk is the soul of a deceased person that, due to unresolved sins, attaches itself to a living person, causing distress or influencing their behavior. Dybbuks are believed to take advantage of emotionally vulnerable individuals.

• Rakshasa in Hindu mythology: Rakshasas are malevolent, shape-shifting demons or spirits that prey on humans, often feeding on fear or negative emotions. They are said to take advantage of people in emotionally fragile states, sowing chaos and suffering.

• Aswang in Philippine folklore: The Aswang is a supernatural being or shapeshifter, often described as a vampire or witch, that preys on the vulnerable, including those emotionally or physically weakened by illness or trauma.

*Amok in Southeast Asian cultures: The term “amok” originates from Malay/Indonesian culture, where a person believed to be possessed by a vengeful spirit would engage in sudden and violent outbursts. This behavior is often seen as the result of spiritual invasion, where an external force compels the individual to act out violently.

• Leyak in Balinese culture: The Leyak is a mythological creature believed to be a malevolent spirit or witch that possesses or influences individuals, particularly during times of emotional or spiritual vulnerability. These spirits can cause harm by feeding on the individual’s life force.

• Tokoloshe in Zulu culture: The Tokoloshe is a malevolent dwarf-like creature that is believed to cause mischief and harm, particularly to those who are emotionally or spiritually weak. The creature is thought to be summoned to create chaos in the lives of the vulnerable.

• Nagual in Mesoamerican traditions: In certain Mesoamerican cultures, the nagual is a shape-shifting entity believed to influence or possess people, particularly those undergoing spiritual or emotional turmoil. While naguals can be protective spirits, malevolent ones often cause harm or take control.

• Alux in Mayan folklore: The Alux is a small, mischievous spirit in Mayan culture that can either protect or torment individuals, especially those emotionally fragile or who fail to respect local customs and the spiritual world.

• Shtriga in Albanian folklore: The Shtriga is a vampiric witch who feeds on the life force of individuals, particularly targeting the weak, ill, or emotionally vulnerable. It is believed that these malevolent beings suck energy from people while they sleep, causing harm to their physical and emotional well-being.

• Wendigo in Algonquian indigenous culture: The Wendigo is a cannibalistic spirit that is believed to possess individuals during moments of extreme hunger, isolation, or emotional despair. The spirit compels the individual to act out in ways that are destructive and harmful to others.

These traditions acknowledge the presence of parasitic forces that attach themselves to individuals, particularly during periods of fear or distress. Robert Falconer, in his seminal work The Others Within Us, explores these cross-cultural parallels in detail, showing how the UB phenomenon has been recognized across time and geography.

For readers who struggle to reconcile the idea of UBs with their current beliefs, it may be necessary to decolonize their thinking—to move beyond the Eurocentric framework that dismisses or pathologizes non-material entities. By opening ourselves to broader, non-Western understandings of human psychology and spirituality, we gain a fuller picture of the Fetishistic Complex and its intricate connections to external influences.

Following the Evidence: The Importance of Recognizing UBs

It’s essential to acknowledge the evidence that has surfaced over decades of therapeutic practice. While the concept of UBs may challenge traditional psychological models, it has become impossible to deny their existence. For anyone serious about working with UBs—whether as a therapist, healer, or individual on a journey of self-discovery—Robert Falconer’s book, The Others Within Us, is a crucial resource. In this groundbreaking work, Falconer not only dives deep into the nature of UBs but also provides a wealth of case studies, historical parallels, and cultural contexts that shed light on these entities.

Falconer’s work offers an invaluable resource for understanding Unattached Burdens (UBs) and their influence on human behavior, especially for those interested in IFS or other therapeutic approaches. His research, along with mounting evidence from practitioners, demonstrates that while UBs may be relatively rare in the general population, their impact is far from insignificant. In cases of fetishistic complexes, UBs are particularly prevalent, often amplifying compulsions and hindering the healing process unless directly confronted.

What makes Falconer’s contributions especially practical is his ability to provide accessible methods for identifying and removing UBs. These techniques empower therapists and individuals alike to address these external forces, allowing for greater progress in breaking free from compulsive behaviors and fostering genuine healing.

Lessons from Medical History: Following the Evidence

It’s also worth considering that the medical and psychological fields have been wrong many times before. For example, the once-widely accepted recommendations for high-carb, low-fat diets in the 20th century were promoted by health professionals and government bodies for decades, only to later be shown to contribute to obesity, heart disease, and other chronic conditions. Similarly, the historical dismissal of Post-Traumatic Stress Disorder (PTSD), once viewed as a weakness or moral failing in soldiers rather than a legitimate psychological condition, caused countless veterans to suffer in silence without appropriate treatment.

In the field of psychology, there was a time when childhood sexual abuse was widely denied or dismissed as rare by many psychologists and therapists. Survivors were often not believed, and their reports were dismissed as fabrications or misunderstandings. This denial persisted until a growing body of evidence forced the psychological community to acknowledge the prevalence of childhood sexual abuse and its long-term impacts on mental health. The failure to address these traumas early on caused countless individuals to suffer without the necessary intervention or healing. Today, the psychological community recognizes the profound impact of childhood trauma on development, but this was not always the case.

Other examples include the treatment of schizophrenia, where lobotomies and electroconvulsive therapy were once considered acceptable treatments, only to later be recognized as harmful and ineffective. Homosexuality, too, was classified as a mental disorder in the DSM (Diagnostic and Statistical Manual of Mental Disorders) until 1973, reflecting how cultural bias and outdated medical thinking can shape psychiatric approaches to human behavior. Similarly, views on addiction have evolved from being seen as a moral failing to being understood as a neurobiological and psychological condition, leading to more compassionate and effective treatments.

In the same way, denying the existence of Unattached Burdens (UBs) or failing to address them in therapy could prove to be a critical oversight. Just as past medical and psychological models have evolved, so too must our understanding of the external forces that influence the mind. Freud’s early work focused heavily on internal drives, while today we recognize that both internal and external influences shape behavior. By dismissing UBs or overlooking their impact, therapists may miss opportunities for profound healing in individuals struggling with fetishistic compulsions and parasitic burdens.

Following the evidence—both anecdotal and clinical—is essential for evolving treatment. As in the case of other once-misunderstood conditions, embracing new concepts like UBs can lead to more effective interventions and better outcomes for clients. If addressing UBs contributes to meaningful changes in clients’ well-being, we owe it to them to explore these possibilities, just as the medical community has learned to rethink outdated paradigms in the past.

UBs as Mirrors for What Needs Healing

While UBS are undeniably malevolent forces that drain energy and exacerbate emotional pain, from a broader spiritual perspective, their presence may serve a higher purpose: acting as mirrors that reflect back the areas of the psyche in greatest need of healing. In many spiritual traditions, it is understood that even the most destructive forces in the world operate to reveal what is broken, fractured, or in need of healing. In the case of UBs, these parasitic entities magnify the areas of an individual’s psyche that are most distressed, showing us precisely where our deepest wounds lie.

Although UBs are undoubtedly harmful, their presence often acts as a signal, pointing directly to the areas that require attention, care, and healing. By exacerbating compulsions and intensifying emotional turmoil, UBs bring to the surface the most isolated and neglected aspects of the individual’s psyche that have been struggling to cope. The torment they inflict can be seen as a wake-up call, pushing the individual to recognize where they have become disconnected from their authentic self and core values.

From this perspective, UBs—despite their malevolent nature—can ultimately serve a higher purpose by revealing wounds that need urgent healing. The compulsions, shame, and isolation that UBs amplify act as beacons, guiding the individual back toward their true self. Through the pain they create, UBs force us to confront the parts of ourselves we have long neglected, providing an opportunity to reintegrate these aspects into a healthier, more balanced state of being.