Principles of Neuroscience Embedded in the Spirituality of St. Francis de Sales

Before the advent of modern neurobiology, neuroanatomy and neurochemistry, the intricate mechanisms of brain functions were poorly understood. Many theories were advanced as attempts to comprehend the connection between the brain and human behavior. The ancient Greeks made the earliest recorded efforts to understand the mysteries of the human nervous system — not all of which were particularly fruitful. For instance, Aristotle theorized the brain was a blood-cooling mechanism.¹

In the nineteenth century, great advances were made in the field of neuroscience. Pierre Paul Broca, a French anatomist, discovered that specific regions of the brain were involved in different functions.² The German physician von Hemholtz measured the speed at which electrical impulses traveled through nerve cells, and the Italian scientist Camillo Golgi used silver chromate to reveal what neurons looked like.³

Between the ancient Greeks and twenty-first century explorations and discoveries, much research has led to ever deeper insights into the workings of the human nervous system.⁴ However, long before most of these scientific discoveries about the brain and its functions, St. Francis de Sales produced writings in the sixteenth century which displayed an intuitive understanding of the brain and the nervous system. Embedded in his spiritual writings is an understanding of how habits are formed and a description of effective strategies which can decrease repetitious, habitual and harmful behaviors. By extension, we are able to apply his understanding of habitual behaviors to understand addictions — not only how addictive behaviors come into being, but also how to reduce their frequency, intensity, and duration.

The purpose of this article is to show how the spirituality of St. Francis de Sales as found in the Introduction to the Devout Life⁵ and in his Spiritual Conferences⁶is congruent with the contemporary behavioral and biological sciences regarding the formation of habits and addictions. In addition, the principles of St. Francis de Sales for dealing with temptations and “near occasions of sin” parallel strategies offered by the behavioral sciences for reducing and controlling habits, reducing negative and obsessional thoughts and addictive behaviors.

This article is not intended to offer approaches for confessors or spiritual directors to conduct psychotherapy. The intention is to show how the spirituality of St. Francis de Sales can be incorporated into spiritual direction and in the confessional. Because Francis’ approach to spiritual direction is consistent with evidence-based therapy, Salesian spirituality can be a pastoral approach which has additional psychological and emotional value.

The priest cannot spend lengthy periods of time offering extensive spiritual advice within the confessional. However, knowing the complexities of dealing with habitual and addictive behaviors, he is in a greater position to offer brief, positive remarks that encourage the penitent to continue to seek the grace of the sacrament and perhaps to seek spiritual direction and/or therapy.

Many current medical and behavioral scientific approaches for dealing with habitual and addictive behaviors have several similar strategic components⁷, ⁸, ⁹. Seven evidence-based elements are discussed in this article which are commonly used for reducing and controlling habitual behaviors, as reflected in many of the principles and approaches used by various 12-step addiction control groups such as Alcoholics Anonymous, AA.org/AAgso, Gambling Anonymous, ISOmain@gamblinganonymous.org, Sex Anonymous, and SSA-recovery.org.

In the next several pages, I identify and discuss these strategic components of modern approaches for dealing with addictive behaviors and compare them to the principles of spirituality used by St. Francis de Sales during his many years of offering spiritual counseling. Obviously, de Sales had no training in the neurosciences. Even so, one can see a deep understanding of the brain and behavior embedded in his writings, sermons and conferences which goes far beyond his formal training and education.

These seven components are: (a) recognize and accept the fact that you have a problem; (b) acknowledge the need for outside help; (c) identify triggers; (d) become aware of the precursors to the triggers; (e) reduce everyday stress; (f) create new neural pathways; (g) accountability.

These seven components are not to be viewed as distinct, discrete or unrelated elements. They are interrelated and the emphasis placed upon any one or two components will change during the course of spiritual direction or therapy.

Recognize and Accept that You Have a Problem

Among all groups dealing with addictions and habitual behaviors is the principle that the individual must recognize that he or she has a problem. They must become aware and acknowledge that addictive behaviors have begun to take over and guide their choices and their lives. They realize that they have less and less control over directing and following through on their decisions. They are out of control, engaging in behaviors that threaten their livelihood, their families, and their physical, mental, and spiritual health.

For St. Francis de Sales, humility consists of recognizing the great and wonderful gifts God has given each person as well as those areas in need of personal development and growth. This idea is one of the foundations of any authentic spirituality. Trust and humility are two sides of the same coin. Francis emphasizes the practice of this kind of humility rather than trying to overcome pride. This is a very positive approach as opposed to emphasizing the poor choices and sinful behaviors of the penitent.

When dealing with addictions, one must come to recognize the need for transformation, healing and change. St. Francis de Sales wrote: “Do not strive to destroy pride. Make humility strong by practice.” For him, humility is the recognition and acceptance of the truth about self to include the call to honestly examine one’s life and decide it is time to change.

It takes a large measure of humility to recognize and acknowledge our improper, dangerous, or sinful behaviors. However, unless we begin by recognizing that we need physical, emotional and spiritual help and guidance, we remain in the quagmire of our (addictive) behaviors.

This first step is difficult and dangerous because it is replete with cognitive distortions. In all addictions, one’s thought processes are negatively impacted. The addicts live in the future, always believing, always hoping, that the next experience will satisfy — but it never does. These cognitive distortions are not based in reality. AA refers to this kind of thought process as “stinking thinking.” Examples of these cognitive distortions include “magical thinking,” as if the next drink will finally end my craving. The belief of every drug addict is that the next “fix” will be the ultimate experience. “Catastrophizing” and “all-or-nothing” thinking are often seen as working together: “I won’t be able to go without drinking the rest of my life; I can’t make that kind of complete change in my life; I just need this one drink (hit) to relax.”

For St. Francis de Sales, a positive way to deal with these cognitive distortions is to “live in the present moment.” Francis wrote: “Leave the past to God’s mercy, the future to his Divine Providence, and embrace the present willingly and lovingly. It can be very futile to dwell on the past and even more so to worry about the future.” This practice does not come easy for anyone, whether they are an addict or not. However, the more it is practiced, the easier it becomes. Lessening anxiety and stress affords the possibility to more clearly focus on the task.

Acknowledge the Need for Outside Help

Individuals recognize the need for intervention when they acknowledge they have a serious problem that is threatening their health and safety, when they acknowledge that their lives are out of control, when they realize their own attempts to eradicate these behaviors have failed, and these behaviors have become increasingly detrimental to their family, professional position, and standing within society.¹⁰

It is helpful and appropriate at this point to discuss the second and third steps found in The Big Book¹¹ of Alcoholic Anonymous (AA):

Step Two: Came to believe that a Power greater than ourselves could restore us to sanity, and

Step Three: Made a decision to turn our will and our lives over to the care of God as we understand Him.

Whether intended to be “spiritual” or “religious” or not at the time of the writing of The Big Book, these principles certainly apply to anyone who is intentionally seeking to follow the Will of God by effecting positive change in their lives.

When we recognize that we are part of the Communion of Saints, we are able to become increasingly open and accepting to experience our interdependence on one another. We find strength in the community, and others feel our reinforcing presence. Such interdependence becomes a sign of strength — not weakness. It becomes a source of encouragement, reassurance, and inspiration (Alcoholics Anonymous).

Some penitents resist the notion of “outside” help, believing that more prayer and fasting will cure them. This can become an isolating experience as they begin to believe “there must be something wrong with the way I pray,” or worse, “there must be something wrong with me.” This type of thinking can result in depression, or in extreme cases, even suicidal ideation.

Prayer and sacrifice are vital. St. Francis de Sales wrote that the many graces received through prayers and sacrifices assist with taking steps to control thoughts and actions, but prayer alone rarely results in the kind of “miracle” they hope will happen.

Most priests and spiritual directors recognize that it is very important to approach this topic with great care and compassion. Many penitents come to their priest genuinely believing that if they participate in certain novenas, repeat certain prayers, engage in good and worthwhile services within the community, then they will gain the power to control and eradicate their addictions. Encouraging the penitent to continue to pray and engage in acts of community service is appropriate. However, it is also important for the priest or spiritual director to gently remind the penitent that prayer, grace, and good works are not forms of spiritual magic. We are given the strength and energy through these religious practices to offer our sufferings with Christ on the cross and to feel His presence and strength. It is this grace of God that supports the penitent to reach out to mental health professionals who are educated and experienced to work within the field of addiction.

There are several major situations that indicate a referral is in order. When the priest or spiritual director is concerned that the individual is not improving, or may in some ways even be regressing, a mental health referral is in order.¹² If the penitent’s frustration and anxiety begin to interfere with their work or relationships, this too is a sign indicative of need for a referral. Lastly, if the person becomes increasingly depressed and talks about suicide, a referral is necessary.¹³ As in other areas of referrals, it is wise to have a list of mental health professionals whom you know to be reliable, well educated in the area of referral, and either a practicing Catholic or a licensed professional who understands and respects the Catholic tradition. If the individual you are working with has been going to confession regularly or has been participating in spiritual direction for an extended period of time, it is likely that their faith is most meaningful to that person. During a time of crisis, it could be very damaging for the individual to be “confronted” with ideas, suggestions, or alleged therapeutic interventions that are inconsistent with the Catholic tradition.

Identify Triggers

The third goal in this process is to identify emotional states, specific places, situations, or individuals that trigger movement toward the addictive behavior (drinking, gambling, pornography, social media). Within the therapeutic setting, clients are assisted and guided to reflect on both external cues (places, people, objects) and internal cues (stress, feelings of rejection, shame, guilt, anger, regret, a sense of isolation, depression, sadness, boredom, overconfidence or complacency, physical discomfort or pain, feeling a loss of control, feeling misunderstood, etc.) that trigger movement toward their addictive behaviors. The sooner these precursors to the addictive behavior are recognized, the more quickly an appropriate strategy can be implemented.¹⁴ The development and implementation of these intricate strategies make up a major portion of this therapeutic process. The role of the priest and counselor at this point is to support the penitent’s decision to seek this assistance from a well-trained counselor whose approach is consistent with the teachings of the Catholic Church. Obviously, any approach that is inconsistent with the teachings and traditions of the Church will impede any progress the penitent might otherwise experience.

The strategies taught within a therapeutic context include, but are not limited to, the following: reframing negative attitudes and perceptions, breathing exercises, physical exercise, meditation and mindfulness, guided imagery, autogenic training, progressive muscle relaxation, aromatherapy, physical massage, and sensation focus. The benefits of meditation and diaphragmatic breathing have been recognized within spiritual direction for many years. These techniques are very useful to help the individuals relax and decrease some of the stress they experience¹⁵, ¹⁶. Developing and using healthy coping skills regularly and consistently have positive results over time. Unhealthy coping methods can worsen the experience and cause additional stress, anxiety and depression. When triggers are not managed and treated in a healthy and therapeutic way, they often have a direct, negative impact on work and relationships. Forms of unhealthy trigger management include misdirected anger, self-harm, emotional and psychological abuse, financial mismanagement, sexual acting out, lying/denial, and developing behavioral compulsions.¹⁷

Triggers are stimuli that elicit a learned reaction.¹⁸ They lead to engagement in addictive behavior. For example, one who has a gambling addiction may be “triggered” to engage in the act of gambling by seeing racetrack tickets. Within a spiritual context, triggers can be understood as “near occasions of sin.” St. Francis de Sales wrote:

So soon as you feel yourself anywise tempted, do as our little children when they see a wolf or a bear in the mountains. Forthwith they run to the protection of their father or mother, or at least cry out for help. Do not fix your eyes on the temptation — for if you dwell on the temptation, especially when it is strong, your courage may be shaken. Divert your mind with any right and healthy occupation, for if that takes possession and fills your thoughts, it will drive away temptation and evil imaginations. Never trifle with it by answer or argument.

Following this advice, as you recognize your thoughts are turning to addictive behaviors, immediately make a conscious and immediate move to action: physical and mental. As the old adage states: If you argue with yourself, you always lose.

Become Aware of the Precursors to the Triggers

The fourth step in this process is recognizing what precedes the triggers that begin the short trip to acting out. This involves identifying thoughts, feelings, and situations that trigger engagement in addictive or habitual behaviors. One form of these precursors is sometimes referred to as Seemingly Unimportant DecisionS (SUDS). SUDS would include examples such as an addicted person telling themself something like the following: “I’ll only have one drink. It’s just enough to calm me down after a very stressful day.” Continued socializing with past associates who persist in abusing drugs might be facilitated by telling oneself: “They know I’m trying to kick the habit, so they’re not going to offer me any drugs.” Alcoholics may tell themselves such things as “I take this path from work to my house because it’s really a lot shorter. Yes, I know there are three bars that I’ll pass, but I can just keep walking.”

All of these SUDS have counterparts in what are called “near occasions of sin” and “temptations.” St. Francis de Sales describes an excellent method of dealing with them within a spiritual framework. His methods will be discussed below.

Clients and penitents must become aware of the occasions, situations, behaviors and persons that have a high probability of leading them closer to their addictive behaviors. The longer they remain in contact or in the presence of any of those stimuli, the chances of failure or relapse increase exponentially.¹⁹

Feelings can also be a trigger just as easily as SUDS. Stress, depression, rejection, and general malaise can all serve as triggers. Therefore, stress needs to be dealt with throughout the day in healthy and constructive ways.²⁰

Reduce Everyday Stress

The fifth step in decreasing the likelihood of relapse is reducing stress in one’s life. This step is extremely important. Stress is the likely culprit when individuals relapse after long periods of abstinence. Stress can be the cause of relapse even immediately following release from an in-patient program. Often individuals will say things like: “I don’t understand it. Everything was going so well . . . and I fell.” One explanation is that the brain can perceive a sudden emotional experience as stress (threat) to the system. Consequently, the brain seeks to reduce the stress (threat) by engaging in behavior that has already been found to be relaxing and comforting: the addictive behavior. At such times, the recommended course of action would be to stand back, take a deep breath, acknowledge and validate the feelings, express in words what you are feeling, enter the experience in a journal, and engage in physical activity. If these or other stress reducing techniques are not sufficient to stabilize your emotions, it may be time to make a phone call to a support person or visit a therapist.

It is important to recognize that stress is defined in a variety of ways. The various definitions of stress have this in common: Stress is a feeling of emotional or physical or spiritual tension. It can come from any event or thought that makes you feel agitated, frustrated, angry, nervous, confused, challenged or overwhelmed. When a person experiences stress, the normal reaction is to try to eliminate or at least reduce the uncomfortable feeling as rapidly as possible. Because it triggers a cascade of hormones in the system, stress can make the heart pound, breathing quicken, and muscles tense up. Medical research, particularly in cardiology, has shown that chronic stress can cause lasting harm to the body — and even death.²¹

The research of Benson et al.²² at the Massachusetts General Hospital has shown how the practices of deep abdominal breathing, focusing on soothing words or scenes, and repetitive prayer can significantly counter the negative effects of stress. These techniques are easily learned, and when incorporated into daily activity, greatly lessen the experience of daily stress and greatly reduce its negative consequences. However, it must be emphasized that, in order to be effective, these exercises must be conducted throughout the day on a long-term basis.

Biological and psychological studies have demonstrated that diaphragmatic breathing can lower heart rate and blood pressure, decrease muscle tension, increase blood oxygenation, increase energy and motivation, improve concentration and strengthen the immune system. Such great benefits come about from dedicating very few minutes each day to this very simple and comforting exercise.²³

Lowering levels of stress has a direct and positive effect on the brain as well. When we are able to focus our attention through relaxing and calming exercises (deep breathing and positive imaging), the brain is able to form new neural pathways.²⁴ In effect, we are able to replace deeply ingrained neural pathways that lead to depression and anxiety with new pathways that can boost our immune system and result in a greater feeling of composure and serenity, which is what St. Francis de Sales refers to as “a state of inner equilibrium.” One of the most important discoveries in the field of neuroscience is that of the brain’s “neuroplasticity.” The brain is able to form new connections throughout the lifetime of a person, and this can have a direct effect on our experiences, activities, behaviors and thoughts. Francis de Sales recognized the dangers of stress and anxiety and offered his advice:

Do not look forward to what may happen tomorrow; the same everlasting Father who cares for you today will take care of you tomorrow and every day. Either He will shield you from suffering, or He will give you unfailing strength to bear it. Be at peace, then, put aside all anxious thoughts and imaginations, and say continually: “The Lord is my strength and my shield; my heart has trusted in Him, and I am helped. He is not only with me but in me and I in Him.”

Almost as if Francis was somehow aware of the future research on diaphragmatic breathing, he wrote, “We shall steer safely through every storm, so long as our heart is right, our intention fervent, our courage steadfast, and our trust fixed on God. If at times we are somewhat stunned by the tempest, never fear. Let us take a breath and go on afresh.”

Creation of New Neural Pathways

The discovery of the neuroplasticity of the brain leads us into the sixth step in our process: the creation of new and positive neural pathways in the brain. The more we sing a song, the longer we practice a speech, the longer we extend practicing of a musical piece . . . all of these activities create “neural pathways” in the brain.

Learning is about creating and strengthening new pathways in our brain. These pathways allow information to transfer from one cell to another. When this transfer occurs for the first time, it takes considerable time and energy, but over time this transfer becomes increasingly easy. The moment something is learned, a neural pathway is formed. If you continue using this pathway, it becomes dominant, strong, and easier to transfer the impulses. Learning takes place and becomes more readily accessible with each repetition. In a real sense, the old adage is true: “Repetition is the mother of all learning.” This is true of habits and addictions as well.

When the three factors of frequency, duration, and intensity are bonded together with an experience, it creates a deep neural pathway in the brain — a kind of “rut” in the surface of the brain. A stimulus or message, when repeated often (frequency), repeated in a prominent and pronounced way (intensity of the sensory input), and repeated over an extended period of time (duration), results in a behavior that eventually needs very little “conscious” thought to produce it. If repeated over and over again, a habit is formed. This habit can be good and healthy (brushing teeth after every meal) or bad (biting fingernails) — or even potentially harmful (addictive behaviors). With each repetition of the new action, you require ever smaller cues or weaker triggers to activate the same network of brain cells. Brain circuits are activated with a new routine such as exercise, and such habits strengthen over time. The good news is that because of the neuroplasticity of the brain, new habits can overwrite old habits.²⁵ It is difficult, but it is possible with frequent, long-lasting and intense practice.

Francis knew nothing of the neuroscience of brain plasticity. However, his spiritual advice reflects in pastoral language the same message: One can create and strengthen neural pathways in the brain. Francis de Sales tells us that the experience of temptation can “bring us back to reality, make us reflect upon our frailty, and cause us to have recourse more quickly to our Creator. When the voice of temptation speaks to you, turn away the eyes of your mind; cover the ears of your heart.” “Turning away the eyes of your mind” should be done quickly, frequently, and with firm purpose. “It is good that we should accustom ourselves to doing this whenever temptation arises.” The famous imagery from Francis likens the immediate expulsion of any temptation from the mind to instantly running from the bear one might encounter in the woods. (Not actually good advice if one does encounter a literal bear, but an excellent image to keep in mind when experiencing an intrusive thought.)

Accountability

The seventh step is accountability, which greatly enhances one’s ability to make a firm decision to develop strategies to change. Virtually every self-help group, most therapy groups, individual counseling, and spiritual direction recognize the importance of accountability. Accountability within a group setting is particularly helpful. It holds its members responsible and accountable by setting goals based on habits of the individual and what they want to change. The members help each other stay on task and meet their goals. Individual members can learn from others who are experiencing similar issues and hear how they negotiated the hurdles they face in life. With this kind of accountability comes emotional support for the member who experiences both challenges and success.

As mentioned above, one of the major principles of AA is the recognition that we are powerless and require accountability. Above all, one must avoid “the lie.” In many ways, the lie is comparable to the psychological defense mechanism of denial. Denial is a defense mechanism by which an individual refuses to recognize or acknowledge objective facts or experiences. It is largely an unconscious process that serves to protect the person from discomfort or anxiety.²⁶

St. Francis de Sales emphasized the importance of spiritual direction. For Francis, the spiritual director provides personalized guidance, helps people to identify and overcome specific challenges, discern God’s will, and encourages them to align their lives with divine purposes. Above all, the relationship between director and directee requires accountability. Francis followed the admonition of St. Paul: Be not wise in your own concerns (Romans 12:16). Francis recognized it can be all too easy to be blind to our own shortcomings. The spiritual director is in the position to help penitents reflect on their weaknesses. While reflecting on these shortcomings, the spiritual director continues to encourage and support.

Francis de Sales suggested that people acknowledge their faults or sins, confess and make amends, then stop dwelling on past errors but learn from them instead. Within the spiritual direction period, it would be appropriate to have the penitent reflect on the antecedents of the fall, and try to understand what occasion, person, or feeling prompted the trigger. Then, always leave on a positive note: Never confuse your mistakes with your value as a human being. You are a perfectly valuable, creative, worthwhile person simply because you exist as a child of God, and no number of triumphs or tribulations can ever change that. As Francis told those he directed, “Be who you are and be that well!”

“Nihil sub sole novum.” This phrase from Ecclesiastes (1:9) has been quoted and misquoted for centuries. Interesting and thought-provoking arguments for and against the value and truth of this statement continue to be made. Is it true that “There is nothing new under the sun?” The answer to this question will continue to be debated but certainly not resolved in this article.

However, the writings of this sixteenth-century gentleman saint, and patron of journalism and the deaf, reveal an interesting application of this phrase to his spiritual works and advice. Embedded in his sermons, conferences, and spiritual direction are found evidenced-based principles and applications of the neurosciences discovered only within the last three centuries. The importance of this fact is that confessors and spiritual directors following in the tradition of St. Francis de Sales can be confident that the advice and direction they offer can be of both spiritual and physical benefit. Our Catholic faith and genuine and authentic principles of science are not only in harmony but can significantly support each other. In both spiritual direction and science, it is the proper application of those principles that will make a significant difference in the spiritual and physical lives of the people we encounter and guide.