The Semantics of the Twelve Step Neurosis (part 2)

[JimB...@google.com]

From:
http://www.morerevealed.com/archives/the-semantics-of-the-twelve-step-ne
urosis-by-clifton-kurtis-aka-dr-x-ray.html

CONTINUED FROM PART 1 ----->

Spirituality: The Emperor's New Clothes

Since it is easily recognized that A.A. is a proselytizing obsessively
religious movement, and since A.A. members realize as well as anybody
that such movements are looked upon askance by most people, the cult
euphemistically refers to itself as spiritual, denying it is religious,
in order to cloud the issue. This tactic is typical of religious cults
and is expected to crop up with regularity whenever the nature of the
organization is questioned. There is a relatively well known Ohio based
cult named "The Way." It attempts to conceal its true nature by
proclaiming itself a "Biblical Research Society." This classic cult
tactic simply doesn't wash. The predictable protestations from the
twelve step zombies and their supporters are so absurd as not to warrant
serious consideration. In a word, Bullshit!.
What's All This I Hear About Cults?

If it looks like a cult, walks like a cult, talks like a cult, recruits
like a cult, brainwashes like a cult, punishes like a cult, and like all
cults, pretends it isn't a cult, there is a pretty good chance it's a
cult. Bufe`s conclusion that A.A. is not a cult is based on a narrow
definition of the word as well as some clear misconceptions about the
group's activities, most notably, recruitment and economic exploitation.
He states that A.A. does not actively recruit members. This begs the
question, "What about required A.A. attendance for drunk drivers悠s A.A.
entirely passive in this?預nd what about A.A.'s regular ministerial
forays into penal institutions where attendance is coerced?" As for
economic exploitation of members, one has only to look at the prevalence
of forced "rehabilitation" programs across the nation. Although
statistically ineffective, these programs are not free, and since
insurance companies are increasingly loath to pay for treatment which is
both expensive and of dubious value, the coerced participant who is
usually given the choice of jail, job loss, or program attendance must
often foot the bill out of pocket.

Bufe's book is arguably the best researched, and perhaps the most
interesting and readable analysis of A.A. I have encountered, but I
disagree with his conclusion that A.A. is not a cult. By definition, he
excludes from cult status all but the most bizarre and dangerous
organizations, whose tactics include sensory and sleep deprivation,
intimidation by physical violence, physical isolation from society, and
so forth.(12) Bufe implies that the word "cult" should apply to only
such glaringly dangerous organizations as The People's Temple, Synanon,
such strange millenarian cults as Elizabeth Claire Prophet's Montana
based survivalist Church Universal and Triumphant which has been
stockpiling weapons for the "end times" for years, as well as some of
the more innocuous hypno-chanting religious movements such as Krishna
Consciousness. If one uses such inflexible criteria, insisting that only
groups which use the most extreme forms of mind control be included in
the definition, the concept loses almost all societal importance since
the number of individuals involved is infinitesimal. However, if a
slightly less stringent definition is applied, A.A. fits the bill to a
tee, considerably larger numbers are involved, and the definition of the
word takes on much greater social significance, political significance
and, I think, accuracy.

If cults and cult like organizations affected only a very limited number
of individuals susceptible to the extreme ideologies of the lunatic
fringe, all would be well. A limited number of casualties is certainly
acceptable when one examines the numbers compared to the millions of
people living in our society.. But when the cult, by using less extreme
but equally effective mind control techniques as does Alcoholics
Anonymous, succeeds in avoiding criticism and establishes itself as a
respected societal institution, ensconced in government and health care
to the point that cult participation is routinely coerced by these
institutions, the danger to society is clearly greater than that posed
by the most extreme groups. The infamous Jonestown incident resulted in
about five hundred tragic but statistically insignificant deaths in a
far away tropical jungle裕he People's Temple tragedy affected a few
hundred souls and made good tabloid copy, but A.A. affects millions
every day and is never questioned.
Codependency: Expansion of the Snare. Theater of the Absurd.

Any disease which affects 96 percent of the American population(13) has
got to be good for the recovery industry. Spawned of Alcoholics
Anonymous theology, codependence is the disease from which everyone is
trying to "recover," a national epidemic of staggering proportions,
which is considered fatal for individuals and the nation.

Codependence causes cancer and other stress related diseases, experts
warn, as well as environmental pollution and war. If society and
everyone in it is addicted, self destructing, infected with left-brain
rationality, then people in recovery are the chosen few, an elite
minority of enlightened, if irrational self-actualizers with the wisdom
to save the world....the only people who can help cure our addictive
system are those "recovering from its effects." (14)

Our miserable, misguided alcoholic, sexaholic, rageholic, shopaholic,
workaholic, loveaholic, foodaholic, videoholic society should run up
those twelve steps to the recovery lifestyle, as fast as our chubby
little tootsies will carry us, where as stepaholics we can commiserate
in our misery and call it serenity. I believe there are 13 steps up the
gallows, but why quibble about a step or two when we all doomed as
doomed can be anyway. Does this sound a little strange, or perhaps
overreaching? It pulls A.A. based ideology out of closeted cult status
and into showbiz. The codependency lecture circuit sports a high powered
clique of slick talking self help shamans selling the Twelve Step
religious message wrapped up in glitzy packages which make the recovery
junkies feel hip and with it in their mutual victimhood. Movies like
"Clean and Sober" with Michael Keaton are box office smashes pandering
to a public which craves the titillation to be found in viewing the face
of addiction as simultaneously glamourous and tragic. What next,
"Bradshaw Does Vegas" at $1200 a pop with special guest confessions by
Kitty Dukakis and Johnny Cash and a door prize consisting of a full
color portrait of Suzanne Somers' inner child suitable for framing?
Codependency books occupy a disproportionately large section of most
bookstores, and since codependency is viewed as a pervasive,
institutionalized disease, codependency authors are provided the widest
possible audience容veryone.(15) Yes ladies and gentlemen, A.A. has
finally come of age.
The "Dry Drunk"

This is really one of the most screwed up attempts at name calling and
twisted reasoning ever conceived by Alcoholics Anonymous. It goes
something like this. If an individual chooses to discontinue alcohol use
without relinquishing all personal autonomy and turning his life over to
the cult and its God, he is not sober at all. He is a "Dry Drunk," and
is only pretending to be sober. He is, you guessed it, in denial, denial
that he is powerless. Let's examine this little check sheet to see if we
can figure it out.
Will the Real Dry Drunk Please Stand Up
Dry Drunk

Recovery Addict
In response to negative consequences brought about in his/her life by
drinking, chooses lifelong abstinence over continued alcohol
consumption. Decides he/she is powerless over alcohol, defines
himself as "an alcoholic," decides lifelong abstinence is not an option
and chooses to be abstinent for only one day at a time.
Identifies chemical dependency as a bad habit. Identifies chemical
dependency as a disease.
Understands that abstinence and the methods by which it is maintained
are personal choices. Having chosen abstinence, selects
methods/techniques which he feels work for him. If someone else chooses
a different path, it makes no difference Believes the only way to
maintain abstinence is to have a spiritual awakening and to place his
life in the hands of God. Believes those who choose a different path are
lying to themselves. If given authority, may attempt to force his way of
life on others.
Deals with life, including addiction from a position of personal
empowerment. Deals with life, including addiction from a position of
personal disempowerment.
Learns techniques needed to overcome any persistent cravings which might
interfere with his plan for lifelong abstinence. Makes no lifelong
commitment to meetings or to a group. Commits himself to a lifetime of
dreary meetings at which s/he ritualistically reinforces his identity as
an alcoholic and his inability to ever be completely "cured" of what
s/he defines as a "disease."
Has a positive self image. Has entirely overcome his addiction. Feels no
need to perpetually discuss his past drinking problem. Has a negative
self image. Feels the need for ritualistic self debasement. Feels the
need to continually and endlessly discuss his addiction, even after
years of abstinence.
Identifies himself as a non-drinker or former drinker. Identifies
himself as an alcoholic "in recovery."
His religious beliefs do not necessarily have anything to do with his
abstinence. Religion is the foundation upon which his abstinence is
built. Prays on his knees every day that s/he may remain abstinent.
Takes responsibility for his own abstinence. Places responsibility
for his abstinence in the hands of an imaginary rescuing deity, and more
importantly, in the hands of other group members.
Has a reasonably well integrated personality. Understands and accepts
his strengths and weaknesses based on life experience. Continues a
normal, healthy course of growth and self motivated personal
development. Perceives his character as "defective" and prays for a
rescuing deity to miraculously remove his flaws. Persists in living his
life in a compulsive fashion, directed by externally imposed ritualistic
dictums defined by a limited, group centered, philosophic/religious
belief system.
Develops friendships naturally as a part of his life process, according
to real life involvements and circumstances. Tends to choose friends
based on their common group identity as "recovering alcoholics."
Recognizes that life has its ups and downs which must be coped with
whether s/he is abstinent or not. Develops good coping skills. Does not
feel the need for external reinforcement of sobriety. Is overly
concerned about life's ordinary daily problems. Sees them as "triggers"
for drinking. Does not cope well internally. Fears that if s/he does not
attend meetings, s/he will be overcome by these triggers and will
inevitably drink again.
The Case For A.A. Bashing

Certainly, the practice of religion in the way he/she sees fit is the
right of every citizen, and is protected as such under the First
Amendment to the Constitution. No-one would argue that a person be
forbidden the exercise of this right whether harmful or helpful to the
individual himself. It's simply a matter of personal privacy. However,
freedom of religion also embodies freedom from religion, and when a
religious movement seeks to impose its beliefs upon others by deception,
coercion, or legislation, that movement, having clearly overstepped its
bounds, has become deserving of censure. The activities of the radical
evangelical Christian right wing epitomize the blindly obsessive zeal
with which an aggressive minority religious movement may attempt to
force its belief system and code of conduct on the rest of the country
through legislation. By its current activities, Alcoholics Anonymous
aims to achieve the same sort of societal dominance, although its
tactics are somewhat different and certainly not as obvious.

Alcoholics Anonymous, in expanding its activities to include state
mandated non-voluntary participation in its religious meetings, as well
as its irresponsible intrusion into the health care system, has clearly
violated both the spirit and the letter of the Constitution, and should,
therefore, be taken to task. At best, incorporating A.A. into the
justice system, health care, and public policy has accomplished nothing.
At worst it has harmed thousands and cost millions, if not billions, of
taxpayer dollars. It has also resulted in immeasurable expenditures from
the private incomes of thousands unfortunate enough to undergo forced
A.A. indoctrination at their own expense.

Unlike the Christian right, whose actions have been outrageous enough
and visible enough to evoke considerable public outcry, A.A. is accepted
without a second thought by the majority of individuals in our society.
This places no onus on society, unless one espouses the questionable
view that societal acceptance of A.A. is a sin of omission. A.A. has
merely succeeded in covertly promulgating its program without being
questioned as to its validity. No one really looked, and few understand
what is really going on. This is, of course, an expression of the easy
answer syndrome to which I referred earlier. Moreover, and
understandably, when the facts are put forth, many people find the story
too fantastic to believe. Society, by and large thinks that
participation in A.A. is, for the most part voluntary, and this used to
be the case before the advent of court ordered diversion programs,
government support of the recovery industry, third party reimbursement
for so called chemical dependency treatment and so forth. Nowadays when
one attends an A.A. meeting, the number of individuals whose attendance
is coerced by court order, employer ultimatum and other forced referral
sources is often greater than those attending voluntarily.

As a tribute to the good conscience of some A.A. members, there is the
occasional group which will not involve itself in the forced
participation process, and will refuse to sign court slips and other
proof of coerced attendance. But these groups are rare. Most buy fully
into the system. At the invitation of the state, regular forays into
correctional institutions are made. AAers have actively sought and
readily accepted control over the vast majority of chemical dependency
treatment programs in the country, and most people in these programs are
there under coercion. The societal undercurrent is significant. Random
drug and alcohol screening of employees is ever more prevalent. Workers
are encouraged to inform on their co-workers. "Intervention," a
particularly egregious Twelve Step tactic, involves what amounts to
kidnaping the individual and forcing him into a "recovery" facility
where he/she is incarcerated for a substantial period of time, during
which s/he undergoes intensive A.A. brainwashing.

What sorts of institutions in a society tend to have this sort of power
over individuals? Certainly the KGB, and other secret service
organizations come to mind. If the underlying driving concept is allowed
its most extreme and horrific expression, groups such as the Khmer
Rouge, Red Guard, SS and so forth, emerge. These parallels are
admittedly extreme and are not intended to imply the A.A. is a
potentially violent organization. It is not. Its demands for conformity
of thought and action, and exclusion of concepts not specifically in
line with group theology are, however, quite clear. A.A., by default or
design has attained considerable undeserved power and has successfully
infiltrated virtually every government agency and institution. With
state approbation and support A.A. continues an intense assault on the
constitutional liberties of the citizens of this country in an attempt
to impose its ideology on an increasingly greater number of individuals
in our society, an ideology which has the full support of the
government, the media, and much of the health care establishment. An
examination of A.A. attendance reveals that a substantial fraction, in
some meetings, a majority, of A.A. attendees participates under
coercion. The Recovery Movement attempts to exert its influence from the
highest levels of national government right down to the basic building
block of society, the family. The mythology of codependence is used
insidiously by the organization, and coerced participation by
non-addicted family members in Alanon codependency groups is becoming
ever more common.

At its inception, A.A. devised an effective, although simplistic and
completely dishonest, method to avoid societal scrutiny and
accountability for its actions. The central organization disavows
control over or responsibility for any actions taken by its daughter
groups or members. Each A.A. cell is ostensibly autonomous.

"A.A., as such ought never be organized; but we may create service
boards or committees directly responsible to those they serve. A.A. as a
whole耀hould never be organized at all." Tradition Nine(16)

Having thus evaded responsibility for its actions, A.A. then informs us
that it doesn't engage in controversy. This statement dodges the bullet
before anyone shoots悠f I say I don't engage in controversy, I can do
anything I want and not be held accountable. "Oh no you don't! You have
no business talking to me about it. I don't engage in controversy!"
A.A.'s renunciation of controversy is a transparent, embarrassingly
naive, effort to exempt even its most outrageous transgressions from
scrutiny, criticism or condemnation.

"Alcoholics Anonymous has no opinion on outside issues; hence the A.A.
name ought never be drawn into public controversy." Tradition Ten(17)

What is in question here is not a outside issue. A.A., by its own
actions, has made itself a pivotal controversial issue. Protestations to
the contrary are clearly spurious and reflect incredible arrogance. The
benign countenance it shows the world notwithstanding, A.A. is founded
on central theological principles which, through aggressive
proselytization, it has succeeded in no small measure to inculcate
nationally to the practical exclusion of any other ideation or
methodology applicable to addiction in America. A.A.'s public denial of
its fundamental religious, evangelical, proselytizing nature, and its
claim that it is an organization dedicated to "spiritual" development on
an entirely voluntary basis is pure sham. The group has infiltrated
government and health care in this country to an unacceptable extent,
perpetrating what is in effect one of the most extensive and successful
health care frauds in history. As a de facto state sponsored religious
sect, A.A. has successfully circumvented the First Amendment guarantee
of separation of church and state. Considering these facts, the group is
not entitled to any sort of anonymity. It has made itself a legitimate
target for criticism and should be exposed at every opportunity.

It is in society's best interest to remove this group from power and
re-establish it as an entirely voluntary organization without ties to
government, the justice system, and health care. Vociferous opposition
to Alcoholics Anonymous has arisen in some quarters but is not
sufficiently established as an issue in American societal consciousness
at this time. To the extent that victims of addiction care risk stepping
forward in denunciation of this deplorable organization and its flagrant
encroachment upon the civil rights of those who are forced into cult
participation, we may see movement in a positive direction. Continued
silence will only serve to encourage further transgressions and allow
the cult to further consolidate power under its cloak of anonymity.

A.A. bashing容xposure of the recovery movement for what it truly
is耀hould be viewed in a positive light. With enough exposure, public
awareness may be stimulated. The predictable result is societal
polarization on the issue. This may not be perceived by some as being
desirable, but every meaningful action incorporates both positive and
negative consequences, pros and cons. A society divided on a significant
issue is vastly preferable to a society which embraces an irrational
ideology without question. Only through increased controversy and
confrontation will A.A. be extricated from its current position of power
and control and re-confined to those areas of influence appropriate to
its actual worth, church basements.

1. Daily Reflections, (New York, Alcoholics Anonymous World Services
Inc., 1990) 39.

2. Steps and Twelve and Twelve Traditions, (New York, Alcoholics
Anonymous World Services Inc., 1995) 21.

3. Shaler, J., Cult-busting. (The Interpsych Newsletter, 1995) vol. 2,
No. 5.

4. Sadler, P. O., The 'crisis cult' as a voluntary association: An
interactional approach to Alcoholics Anonymous. (Human Organization,
1977) 36, 207-210.

5. Shaler, J., Cult-busting.

6. Shaler, J., Cult-busting.

7. Alcoholics Anonymous Comes of Age, (New York, Alcoholics Anonymous
World Services Inc.) 46

8. Twelve Steps and Twelve Traditions, 22-23.

9. Bufe, C., Alcoholics Anonymous: Cult or Cure, (San Francisco, See
Sharp Press, 1991) 103- 113.

10. These statements were made by Judy Stowe, Certified Chemical
dependency Counselor and coordinator of the Organ Transplant Chemical
Dependency Unit at The Cleveland Clinic, an internationally respected
tertiary care facility. The fact that the 12 steppers have achieved high
status at such a prestigious medical center emphasizes the the scope of
the cult's influence at the highest levels. It is of further crucial
importance that, according to Ms. Stowe, chemical dependency
"rehabilitation" is mandated by the state of Ohio, although she refused
to provide anything to this effect in writing.