Hold On To Hope: Help for LDS Addicts and Their Families, By Elder Vaughn J. Featherstone and Dr. Rick H. (1996)

        I once heard a speaker say, "Blessed is he that believes, but more blessed is he that knows why he believes." The purpose of this chapter is to help the reader understand why it is important to obey the Word of Wisdom. The principle is similar when applied to the of Law of Chastity as well. A surprising number of LDS Church members believe the major reason to abstain from drugs, alcohol, and immoral sexual behavior is because of the negative physical, legal, or emotional consequences. Typically, members discuss negative consequences such as poor health, jail time, suicide, birth defects, and sexually transmitted diseases for reasons not to break these laws. However, the Lord clearly reminds us that all laws and commandments are spiritual in nature.

Wherefore, verily I say unto you that all things unto me are spiritual, and not at any time have I given unto you a law which was temporal; neither any man, nor the children of men, neither Adam, your father, whom I created. Behold, I gave unto him that he should be an agent unto himself; and I gave unto him commandment, but no temporal commandment gave I unto him, for my commandments are spiritual; they are not natural nor temporal, neither carnal nor sensual. (D&C 29:34-35)

        Elder Stephen L. Richards further illustrates the spiritual nature of commandments in this discussion about the Word of Wisdom.

Every commandment of God is spiritual in nature . . . The Word of Wisdom is spiritual. It is true that it enjoins the use of deleterious substances and makes provision for the health of the body. But the largest measure of good derived from its observance is in increased faith and the development of more spiritual power and wisdom. Likewise, the most regrettable and damaging effects of its infractions are spiritual, also. Injury to the body may be comparatively trivial to the damage to the soul in the destruction of faith and the retardation of spiritual growth. So I say, every commandment involves a spiritual growth. (Stephen L. Richards, in Conference Report, Apr. 1949, p. 141. © Copyright by The Church of Jesus Christ of Latter-day Saints. Used by permission.)

        A quote from President Ezra Taft Benson also teaches this concept.

I have always felt . . . that the greater blessing of obedience to the Word of Wisdom and all other commandments is spiritual . . . My young brothers and sisters, in all love, we give you warning that Satan and his emissaries will strive to entice you to use harmful substances, because they well know if you partake, your spiritual powers will be inhibited and you will be in their evil power. (President Ezra Taft Benson April 3, 1983, Ensign. © Copyright by The Church of Jesus Christ of Latter-day Saints. Used by permission.)

        First use of alcohol and drugs or involvement with immoral behavior rarely brings physical tragedy. Typically the individual doing the behavior does not get arrested, does not go to jail, does not go to the hospital, does not get any disease, and does not lose his mind or die. Often, the first misuse of substances is not even detected by parents or even a spouse. With drugs, for example, a headache or a side ache might be the ultimate displeasure. At times, a beginning marijuana user experiences no effects or perhaps simply falls asleep. It is interesting to note that in over 15 years of drug counseling, the side ache is one of the most common complaints for the initial marijuana user. When asked about side aches, users often reply: "I laughed so hard while high that my ribs hurt!" This is not to say that adverse consequences never occur after only one use or one immoral act. A single use of a drug like PCP can be disastrous, and the addiction potential for a person smoking Crack is tremendous. Certainly, one can be exposed to AIDS during a first sexual encounter. Most first-time users do not experience physical pain. Rather, an individual involved in addictive behavior will feel a form of pleasure. Let's look carefully at an LDS model of addiction.

        Much research has been done and numerous theories are available which explain various addiction cycles. Perhaps the easiest to understand is the model employed by the LDS Church Welfare Department used in training missionaries assigned to areas of the world with a high rate of alcoholism. The addiction cycle is discussed in three stages. The first stage of alcohol or drug use is one of joy or pleasure, as depicted in the figure below:

        The user discovers a form of joy (pleasure or "a high") associated with substance use. These substances may be alcohol, drugs, or even pornography. An important thing to remember is that these substances are effective and dependable. Their use by almost anyone will typically influence the way that person feels, usually in a pleasurable fashion. In 3 Nephi 27:11 Jesus says that whether we build our lives ". . . upon the works of men, or upon the works of the devil . . . [we shall] have joy in [our] works for a season . . ." It would appear obvious that alcohol and drug abuse arise from ". . . evils and designs which do and will exist in the hearts of conspiring men in the last days..." (D&C 89:4). These scriptures suggest that those who abuse substances are building their lives upon the "works of men or upon the works of the devil." Therefore, we can logically assume, according to Book of Mormon scripture, that beginning substance users will have joy or a form thereof, during their first stage of use.

        As mentioned, a person's first experience with a substance is usually pleasant and gives him or her a feeling of well being and peace. As the effects of the substance wear off, the user returns to normal, with no evidence of harm. Because of this, substance users begin to doubt the warnings they have heard from parents and church leaders. Imagine what might be said among a group of teens using alcohol or drugs, or viewing pornography. The conversation would likely contain comments such as "Wow! This is great," "Let's go get high," "That'll be fun," "Where's the party?" or "Will Betty be there?" These teens would not likely say of such activities: "That sounds boring," "Someone will get arrested," or "Someone could get killed."

        Historically, risk factors such as low self-esteem, broken families and physical abuse have been identified as problems that predispose a person to misuse substances. In addition to traditional risk factors, a recent trend in predicting substance misuse, at least for teenagers, includes peer pressure and curiosity. These risk factors are experienced by most youth and surely place LDS persons equally at risk for misuse of substances.

        Substance misuse in the first stage of addiction could be considered a sin. This is true because most of us have the ability to stop at this stage. The pleasure one derives "for a season" is a sign of this first stage of addiction and is a common element of all addictions.

        One might ask, "What's the big deal about drinking just a small amount of beer, or smoking a little pot, or making out with someone you really care for?" The answers are found in the scriptures and quotes discussed above, which suggest that one's spirituality is threatened with first use. That is, the beginning of spiritual ruin is the greatest danger in the first stage of addiction, not physical destruction.

        A similar concept exists for other types of addiction. The gambler rarely loses his life's fortune on the first bet. He usually begins with small wagers and experiences the "pleasure" associated with occasional winning. For the sex addict, the first stage of addiction may involve "soft pornography" viewed privately without any obvious negative consequences. Negative temporal consequences rarely occur during the first stage of most addictions. A small twinge of guilt for having been disobedient to a spiritual commandment may be the only price paid by the naive user during the first stage of addiction. This twinge of guilt can be likened to planting a seed.

        The commandments governing our code of conduct are usually well taught in the early years of church attendance and are reinforced by individuals periodically committing themselves to comply. Elder G. Smith discusses the Word of Wisdom in the following quote:

"And all saints who remember to keep and do these sayings walking in obedience to the commandments..." (D&C 89:18) This means all the commandments, including tithes and offerings, Sabbath day, sacrament meetings, etc. Then He adds the promise of the blessings of health. Then He adds this promise: "And shall find wisdom and great treasures of knowledge, even hidden treasures." (D&C 89:19)

What is a more hidden treasure than a testimony of the divinity of the gospel of Jesus Christ? This comes as a result of obedience to the laws of God, not just because we have good health. I have heard many converts tell how they learned to live the Word of Wisdom to join the church. Good health is not a requirement to join the church. Obedience is. Each one has said if that's what the Lord wanted, he would do it. (In Conference Report, Oct. 1970, p. 16; or Improvement Era, Dec. 1970, p. 42. © Copyright by The Church of Jesus Christ of Latter-day Saints. Used by permission.)

        As the LDS substance user begins alcohol and drug use or immoral behavior, disobedience always occurs because of promises made at baptism and the years of church instruction in such places as Sunday School, home, and seminary. Spiritual decline begins through disobedience to a fundamental teaching. King Benjamin explains what happens when a member of the church disobeys a commandment like the Word of Wisdom or the Law of Chastity.

And now, I say unto you, my brethren, that after ye have known and have been taught all these things, if ye should transgress and go contrary to that which has been spoken, that ye do withdraw yourselves from the Spirit of the Lord that it may have no place in you to guide you in wisdom's paths that ye may be blessed, prospered, and preserved- I say unto you, that the man that doeth this, the same cometh out in open rebellion against God; therefore he listeth to obey the evil spirit, and becometh an enemy to all righteousness; therefore, the Lord has no place in him, for he dwelleth not in unholy temples. (Mosiah 2:36-37)

        King Benjamin clearly defines the consequences of sin. Sin is rebellion against God. When one knows what is right and does wrong, he not only violates the law, but also puts himself in a state of opposition to God, a serious offense in and of itself. If one doesn't spiritually understand the Word of Wisdom or the Law of Chastity, then one doesn't understand them at all! The following is a paraphrase of a story found in the Book of Mormon Religion Student Manual 121-122 about a bishop and a ward member.

        A cup of coffee. A bishop tells the story of an elderly sister who came in for a temple recommend. When he asked her about adherence to the Word of Wisdom, she admitted that she had one cup of coffee each morning. When he asked if she could quit and was told no, he suggested that he could not issue a recommend until compliance with the law was met. The woman grew very angry and said, "I don't think it is that significant! One cup of coffee is nothing. I can't believe a loving Father would hold me out of the celestial kingdom for one cup of coffee a day. Why then, should you hold me out of the temple?" For a long moment the bishop looked at her and then said very gently, "I suppose that there are many, many things far more serious than a cup of coffee. Certainly one of those more serious things is rebellion against God. As a member of the church you know what the Lord has taught concerning the Word of Wisdom. If you know the law and still refuse to obey it, that is a very serious state of rebellion. So as long as you continue in this state of opposition, you cannot dwell with God."

        I often hear a similar rational from casual LDS substance users. A teen might say to his parents "I can't believe you are so upset and angry because I smoked a little pot or looked at a couple of Playboys." As parents attempt to explain their concern in a "temporal" fashion, they typically suggest that marijuana and pornography will do something horrible to them. Such teachings lead the user to expect these negative consequences to occur during the first stage of addiction. Again, remember one must focus on the spiritual nature of substance misuse to teach God's commandments correctly.

        The second stage of addiction is depicted in the figure below:

        This stage is explained in 3 Nephi 27:11 ". . . verily I say unto you they have joy in their works for a season and by and by the end cometh . . ." During the second stage of addiction an "end cometh" to the pleasure, and pain is experienced periodically.

        The scripture uses the word "season" to illustrate the variability of the time period between stages. A season in length varies around the world. A winter in Alaska is long and harsh; in Hawaii it is short and mild. Similarly, the period of time a person remains in the pleasure/joy stage of addiction also varies. Some individuals might remain in the pleasure/joy stage for many years. A "social drinker" is the type of individual who is able to remain in the first stage of the addiction for an extended time. On the other hand, a person might experience the pain of becoming an alcoholic or a sex addict with the first drink or first exposure to pornography.

        The second stage of addiction is one in which tolerance is developed. Tolerance occurs with drug and alcohol abuse, when over time it takes more of the same substance to get the same high. In other words, if one joint (marijuana cigarette) gets a person high during the first stage of addiction, the number of joints needed to get that same high may increase to as many as five or six joints later in the addiction process. A similar tolerance occurs with substances other than alcohol and drugs. For example, the principle of tolerance for pornography is noted by the LDS Church First Presidency in the pamphlet For the Strength of Youth. In the pamphlet we read:

Pornography is especially dangerous and addictive. Curious exploration of pornography can become a controlling habit leading to coarser material and to sexual transgression. If you continue to view pornography, your spirit will become desensitized, and your conscience will erode. (LDS Church, 1990 pg. 11, © Copyright by The Church of Jesus Christ of Latter-day Saints. Used by permission.)

        As the amount of substance required to obtain the joy/high increases, so does the need to obtain the substance. That is, the time, money, and energy needed to obtain enough of the substance to get the original high consumes more and more of the user's life. Stealing and other negative behaviors increase to support the habit. The small seed of disobedience that was planted during the first stage of addiction now begins to sprout.

        It is in the middle stage of addiction that LDS substance users develop a marked change in moral values and behavior. Members of the LDS Church always compromise values as they progress into the middle stage of addiction. In many cases they do not forget their LDS values but simply develop another set of values referred to by many as "street values." For example, an LDS marijuana user may function regularly as a counselor in the Elder's Quorum presidency. He may go to the temple, be very active in the church, and use marijuana only occasionally.

        During the middle stages of addiction, the substance user continues to obtain periodic pleasure and joy and learns to cope with life's pain by using the effective and dependable substances. It is usually at this stage that surrounding loved ones first begin to suspect the misuse of substances.

        Characteristics of substance abuse typically become evident during the middle stages of addiction. The following groups of behaviors serve as warning symptoms of abuse:

Changes in behavior

* Chronic dishonesty [lying, stealing, cheating]; trouble with the police.

* Evasiveness when talking about friends and activities.

* Possession of large amounts of money.

* Increasing and inappropriate anger, hostility, irritability, and secretiveness.

* Reduced motivation, energy, self-discipline, and self-esteem.

* Diminished interest in extracurricular activities, church, and hobbies.

Identification with a sub-culture

* Drug or sex-related magazines, slogans on clothing, and music.

* Conversation and joking that are preoccupied with alcohol, drugs, or immoral behavior.

* Hostility shown when alcohol, drugs, or morality are brought up for discussion.

* A new circle of friends also suspected of substance misuse.

Dramatic changes in school and work performance

* Marked downturn in grades not just from Cs to Fs, but from As to Bs and Cs.

* Assignments not completed.

* Increased absenteeism or tardiness at school or work.

Obvious signs of substance misuse

* Possession of drug-related paraphernalia like pipes, rolling papers, small decongestant bottles, eye drops, lighters, and small butane torches.

* Possession or evidence of alcohol and drugs such as, pills, white powder, small glass vials, or hypodermic needles; peculiar plants, butts, seeds, or leaves in ashtrays or in clothing pockets; empty or hidden alcohol containers.

* Odor of drugs, smell of incense or other "cover-up" scents.

* Clear signs of intoxication, such as bloodshot eyes, slurred speech, inappropriate laughter.

* Possession of pornographic magazines, videos, or explicit sexual notes from friends.

Miscellaneous signs

        Increased need for money. As tolerance for a substance increases, the user requires more of it, and must hustle the substance and the related lifestyle more actively. The user borrows from others; valuables disappear from the home; earnings are spent without evidence of anything purchased; and legal charges for shoplifting may begin to occur. It should be noted that the increased need for money is not necessarily found in all cases. For example, some females rarely have to pay with money for their drugs or alcohol if they attend parties, or go to bars.

        Spirituality decreases. LDS substance users begin to rationalize and deny certain beliefs. They may become intolerant of religious discussions. Typically, they become less willing to attend various church activities. However, at times, LDS addicts will continue church attendance and maintain church assignments in an effort to hide their substance use and keep others "off their back." Nevertheless, a spiritual decline always occurs with the onset of addiction.

       Lying in the LDS culture. A special emphasis should be placed on the acceptance of lying in the LDS culture. Usually if a parent or another loved one confronts the substance user, at this stage the addict will deny or minimize use. Some substance users will deny any use with all the fervor, zest, and tears of a Book of Mormon testimony, even if clear signs of abuse are evident. At times the lying behavior extends all the way to priesthood leaders during priesthood interviews. It is important to realize that many of the characteristics seen at this stage of addiction are as much a part of the addiction as is the actual use of the substance itself. Any persistent changes in one's usual behavior are cause for concern and warrant further evaluation. Secrecy and deception walk hand in hand with the development of an addiction problem.

        As mentioned earlier, the substance user begins to experience some type of pain during the second stage of addiction. The pain may include discovery by police, parents, or peers. Among members of the LDS Church, an underlying guilt often develops as the user regularly uses substances and perhaps regularly goes to church. Other painful experiences include the consequences of poor judgment or illegal behavior associated with the substance use. Immorality and secretiveness are often found with substance use and increase the guilt experienced by the user. In this stage, users have learned that substance use is an effective means of ridding themselves of the emotional pain and guilt, at least temporarily.

        The third and last stage of addiction begins as substance users experience more pain and are unable to reach the "highs" they were once able to achieve in the earlier stages of addiction. They are left with increasing levels of discomfort and pain. This stage is illustrated in the following figure:

3 Nephi 27:11 continues as follows: ". . . by and by the end cometh, and they are hewn down, and cast into the fire from whence there is no return." Elder Russell M. Nelson explained the progress of addiction ending in the third stage as follows:

From an initial experiment thought to be trivial, a vicious cycle may follow. From trial comes a habit. From habit comes dependence. From dependence comes addiction. Its grasp is so gradual. Enslaving shackles of habit are too small to be sensed until they are too strong to be broken. Indeed, drugs are the modern "mess of pottage" for which souls are sold. No families are free from risk. (Ensign "Addiction or Freedom" November 1988 pg. 6-9. © Copyright by The Church of Jesus Christ of Latter-day Saints. Used by permission.)

        Often the alcoholic or drug addict will switch drugs, mix drugs, or administer drugs in different ways in an attempt to regain the pleasure initially experienced. Sex addicts will do similarly by trying more risky sexual behavior in an effort to obtain the "high" experienced in the first stage of addiction. However, in the last stage of addiction, the "season" or the "high" disappears, rarely to be found again.

        Disease stage. It is at this stage that the disease concept of addiction becomes evident. In order to understand the disease concept, examine the analogy of an epileptic using Phenobarbital to prevent seizures. If an epileptic takes medication appropriately, he is free of seizures. If he forgets to take the medication for a long period of time, seizures return and pain is experienced. In a similar fashion, an addict while using the substance, perceives himself as normal and able to function at home, school, and work. However, if the substance is taken away there is usually pain such as shakes, physical withdrawal, or emotional distress. Simply by using the substance again the addict perceives his condition as improved. A typical addict, while in this last stage of addiction, does not believe that he or she can function or even live without the substance.

        The disease of addiction replaces agency and spirituality. During this final stage of addiction, the small seed of disobedience has now grown substantially, and has begun to blossom. Here the user might more accurately be perceived as an "addict" or a "sick person needing to get well," not as a "wicked person needing to repent."

        To help one understand the addict's condition while in the third stage of addiction, visualize to what extent you might go to obtain air if your head were being held under water. Books, lectures, threats, promises, programs, and caring individuals likely make very little difference in causing you to change your desire for air. As long as your head is under water, you are in a life-threatening situation. This illustration might help you empathize with the desperation of the addict. The addict wants the substance, i.e. drugs, pornography, in the same way you would want air. The addict believes and feels that life cannot continue without the use of substances. Another way to view the last stage of addiction is by comparing it with a "spiritual death." Sin leads to misery, suffering and loss of agency for oneself. (See 2 Nephi 2:27, 29; Alma 41:10; D&C 19:15-20.)

        A personal experience with Satan. Continuing with the analogy of being held under water, one might ask, "Whose hand is holding one down?" If we turn to The Word of Wisdom scriptures we can safely assume that the addict has fallen captive to Satan and his "evil conspiring men." One might wonder if the tremendous war in heaven for our agency is not being continued here in earth life. If such is the case, Satan finally is able to capture what he was not able to obtain there, our agency. Many LDS addicts have had experiences with Satan. Perhaps they were deeply involved with Satanism or only felt his presence. Nevertheless, it seems that because each has been baptized and given the gift of the Holy Ghost, Satan seems to knock stronger at their doors than perhaps he does at the doors of a non-LDS person.

       Tell the "whole" story. Many parents and leaders teach the reason to obey the Word of Wisdom or the Law of Chastity is to avoid all the horrible problems and pain that usually occur in the third and final stage of addiction. Unfortunately, many of our youth see their friends and even themselves in the first stage of addiction just having a good time. Youth may suspect that those teaching them about addiction are lying, because most of their friends who misuse substances do not appear to have any problems. In fact, those misusing alcohol, drugs, or sex, may be class officers, players on the football team, part of the popular crowd, or even steady church attenders. Thus, the only problem the youth see is the teacher's ignorance about addiction. Such a perception often increases the LDS youth's curiosity and risk for the future misuse of substances.

        Healthy vs. unhealthy addictions. Certainly there are numerous addictions that are healthy. Those individuals who take medications as prescribed by a doctor could be considered as having a healthy addiction. Medications for high blood pressure, seizures, and mental illness help chemically imbalanced individuals to function normally. (Refer to diagram depicting the third and final stage of addiction.) Healthy addictions not only allow the individual to function normally, they may increase an individual's ability to grow and become more spiritual. On the other hand, unhealthy addictions always end in spiritual decay, with dishonesty as a symptom. So be mindful that in the case of prescription medication, the same drug may have a different effect on two separate individuals. For one it might be a healthy addiction which allows the individual to be more normal and to grow spiritually. For the other, the drug use might lead to spiritual ruin.

 A Final Note

        An individual from a healthy LDS family might reach the last stage of an addiction by beginning the use of the substance out of curiosity. This is because the can of Coors Light or the Playboy centerfold does not ask the addict's permission or religious affiliation before the "seasons" of addiction begin to evolve.

        Age has nothing to do with an individual's progression through the disease stage of addiction. A nine-year-old or 99-year-old might progress through the various stages of addiction. Many prospective missionaries share their intentions to use substances "only for awhile" and then "clean up" to go on their missions. For those able to remain in the first stage of addiction, such is the outcome. However, for the many less fortunate ones who proceed further into the addiction stages, agency is lost and a mission is no longer a choice for them. Addicts are cut off from their families, siblings, and God because of their disobedience to a previous religious commitment.

        Elder Boyd K. Packer summarized the addiction cycle in an LDS General Conference address. He said:

. . . Then many of them turn elsewhere, seeking to escape the futility in life. They turn to drugs and find for a moment the escape they seek. At last their spirits soar. They reach beyond themselves, erase all limitations, and taste for a moment, as they suppose, that which they have been seeking. But it is a synthetic, a wicked counterfeit, for they return to a depression worse than the one they left. Then they become players in the saddest of human tragedies. For, as they turn again to this release, they are not seeking what they sought before, but indulge to escape the consequences of each previous adventure with drugs. This is addiction! This is slavery! When a remedy becomes worse than the disease, then we have found futility itself . . . (General Conference, "Escape From Futility", Oct. 3, 1969. © Copyright by The Church of Jesus Christ of Latter-day Saints. Used by permission.)

        One might ask, "How do addicts recover if they have lost their agency to Satan and their willpower has become ineffective?" The answer is obvious and simple. The main problem with breaking a temporal commandment, like the Word of Wisdom, is the decline of spirituality. So, it follows that the main resource in recovery is the increase of spirituality. God our Heavenly Father is more powerful than Satan and his forces. Unless the addict obtains a moment of clarity in which a higher power intervenes and a miracle occurs, there will be no recovery from the last stage of addiction. Only God can return the addict's agency to freely choose not to use. Unlike many regular church-going LDS members who can function quite well without reading the scriptures, without having their prayers answered, and without a personal relationship with a higher power, an addict will not be freed from Satan's grasp of addiction unless divine intervention occurs.

        Even non-LDS persons recognize the importance of spirituality in recovery. Alcoholics Anonymous (AA) is credited worldwide for having successfully helped numerous alcoholics recover from addiction. Interestingly, AA concedes a "higher power" and a "spiritual program" as key ingredients in obtaining sobriety. Treatment programs don't cure; only the power of God can break Satan's chains of bondage!

        The following poem illustrates the point. The poem was shared with me by Marc L., an LDS addict six years into recovery:

Humpty Dumpty sat on a wall.
Humpty Dumpty had a great fall.
All the King's horses,
And all the King's men
Couldn't put Humpty together again.
But, the King could.

 Aug 2004