Help For the Partners of Sex Addicts

Recovering from a sex addiction requires adhering to a 12 step program. Such programs have become synonymous with people’s efforts to change their lives and behaviors, and have been applied to everything including over-eating, sex, compulsive gambling, and drug addiction.

The original 12 step program was published by Alcoholics Anonymous in the late 1930s to treat addiction to alcohol. Since then, it has been adapted and directed towards other forms of addiction and compulsive behaviors and has been recognized by the American Psychological Foundation. Small details within each 12 step program change depending on what’s being treated, but all follow the same template. While there is debate on what defines addiction, many agree that the brain becomes dependent on chemicals either imbibed (alcohol) or produced naturally through a behavior, such as sex or gambling.

The 12 Steps:

Step one is the sex addict admitting they have no power over their sex addiction and that their lives have gotten out of control. This step essentially defines a sex addiction, a situation where a person no longer can control their sexual behavior despite it causing them problems. This may sound facetious, but if a sex addict could control their behavior, they would not be an addict. Admitting powerlessness also opens the door to getting outside help. A person with a broken leg does not try to mend it on their own, they call a doctor because they do not have the skills to heal themselves. It is no different with a sex addiction.

Step two is acknowledging there is a “higher power” that can help the addict with their addiction. This and the next step may be two of the least understood, as “higher power” generally refers to God. While many going through the 12 step program turn to the Christian faith, anything can serve as the higher power. A person can look to the sun, a favorite object, anything they can mentally equate with a power above themselves. Some neurologists have said the human brain is hardwired towards religion, and because of this it can be used as a powerful tool in influencing behavior.

A higher power plays the role of a neutral yet supportive third part in the sex addict’s life. It is not the addicts themselves, nor is it their therapist, nor is it a loved one the addict may have wronged or someone who will judge them.

The third step is giving themselves over to that higher power, as they understand it. Many sex addicts begin reading the Bible and attending religious services of their faith. Others will take up a different spiritual text as their understand of their higher power. The book or the faith or belief is not important here, what is important is that the reliance on self get turned over to a reliance on a higher power. Most religions have set guidelines on sexual conduct, as well as other aspects of life, and make for a ready made code of conduct a person can adhere to, at least until their lives are under their control once more.

Step four is where the sex addict gets to the “nitty gritty” of their problem and comes to see what it looks like from the outside by completing a “moral inventory” of themselves. This inventory documents their life and how and when their sexual habits, failings, and other common behaviors began in an effort to see the big picture and have an accurate understanding of what it is. Typically, a deadline is put on this step, as many addicts tend to get hung up on it, either because they find it difficult to examine themselves this way, or feel the need to be too thorough.

The fifth step involves taking that inventory and showing it to someone else, either a spouse, sponsor, clergy or trusted confidant, or even another sex addict further along in their treatment. This is done for a number of reasons. If a sex addict can share this, it means they are comfortable with it to a degree and will be able to open up further because seeing the behavior inventory may not be enough to let the sex addict truly see their problem or recognize patterns in their behavior. When it comes to the familiar, an addict sees what they intend rather than what really is. It’s the same as when an athlete needs a coach to check their stance or swing or attitude for their sport. So the sex addict needs another pair of eyes on their moral inventory to catch things and gain feedback from a different perspective.

Steps six and seven of the original Alcoholics Anonymous version are asking the higher power or God to remove the addict’s defects and to forgive them. Other, more secular minded versions describe these steps as similar transition periods. The sex addict goes from identifying the problem to recognizing that they, themselves, are now past that stage and can now expend energy enacting change. The addict is taught to see that the mistakes have been made cannot be unmade, and wishing to change the past is a waste of energy. While it’s not a “clear slate,” it is a shift of focus onto the present, which can be affected by the sex addict.

Step eight, while at first may seem like a look back, is actually for the addict to compile a list of people their sex addiction has harmed. This may be family they’ve neglected, spouses cheated on, and in extreme cases, victims of their sexual abuse. This step is sometimes broken down into smaller segments, identifying the types of relationships harmed by the sex addiction. In the case of deceased loved ones or people the addict cannot have contact with, this step serves as an emotional release by further letting the addict see the extent of the damage their behavior has caused.

The ninth step is an extension of the eighth, and involves making amends with the people identified in that step, when possible. It could be something as simple as a verbal apology, and may not be something that can be accomplished in a moment, a day, or even months. This step is distinctive to the individuals involved, and not completely possible in all cases.

Step 10 is continuing the list from step five, and admitting when a mistake has been made. This can expand beyond sexual behavior and include any kind of non-desirable actions or emotions. Negative feelings are what led the sex addict to compulsively seek the numbing behavior to start with. And being able to identify those trouble spots and handle them in a way that doesn’t feed a new addiction cycle is key. Sex addiction often comes with other forms of addiction, or can spin off into those other forms if the root cause is not being monitored.

Prayer and meditation are Step 11 in the program. Many call prayer and meditation one and the same, but whichever route the sex addict chooses, they should set aside time each day for quiet reflection. A daily pause is used as an anchor to keep the complexities of the addict’s outside world from becoming overwhelming. This step lets the sex addict remind themselves of their progress and the tools they have to fight their compulsions.

The final step is working with other sex addicts, or passing on some of the knowledge the addict has gained. The selfless side of this is ensures a pool of experienced teachers well versed in the subject matter who can perpetuate the program. The benefit to the addict doing the teaching is the same as to teacher; the one imparting the wisdom in turn learns more about what they’ve come to know. Having to articulate to another person what one has learned makes a person think about benefits in ways they hadn’t before, and leads to greater understanding.

Those are the basic 12 steps found in addiction recovery programs. Many are closely related, but together they show a progression. It should be noted this programs not a “do these 12 things and you’re cured” prescription, but at the higher levels are a lifelong set of behaviors. They may play a less active role in the recovering sex addict’s life as time goes on, but the inventory, meditation, and teaching tend to be in the background for a long time

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