In the summer of 1985, I was leaking blood from my nostrils like a second-string horror movie extra. Were the nosebleeds stress-induced? Psychosomatic? The verdict is still out. But my therapist, Dr. Groves, had a theory. He believed I needed to be exorcised—not of demons, but of belief. A staunch atheist moonlighting as a university shrink, Groves had made it his personal crusade to save me from hell—not the place, but my fear of it. My religious conversion, which had hit me like a brick to the chest six years earlier, was the parasite he hoped to dislodge.
Groves was a rationalist to a fault—smug in the way only a chain-smoking empiricist with a beard full of Twinkie crumbs can be. He listened to my struggles with hellfire theology with a bemused look, as if I were a case study in gullibility. I tried to explain that, like Melville on Hawthorne, I could neither believe nor be at peace in my unbelief. I feared that rejecting the orthodox view of hell might be my express ticket there. Groves was unmoved. His mission? Deconvert me and install a nice, clean OS of secular humanism.
The problem? I had a too-lively imagination—not whimsical, but operatic. Dreams, half-dreams, hallucinations, visions, and the deeply unsettling conviction that the Cowardly Lion from The Wizard of Oz was a demonic entity dispatched from the underworld to haunt me in 480p. Every year when the movie aired, I approached it with the same dread most people reserve for colonoscopies. The lion’s twitchy eyes and unsettling facial prosthetics sent me into existential spirals. As a kid, I didn’t think he looked silly. I thought he was what demons actually looked like.
When I shared this with Groves, he leaned back in his chair, took a drag of his cigarette, and looked at me through the haze like a zoologist observing a talking panda. He’d nod, scratch his beard, and absentmindedly devour another Twinkie. The man exuded the confidence of someone who believed the universe had been definitively explained in a back issue of Scientific American.
I told him about my panic attacks in class, my fear of women, and my dreams—recurring nightmares where the Cowardly Lion appeared not as a bumbling mascot, but as a harbinger of damnation. Sometimes I’d wake up drenched in sweat, only to discover the nightmare wasn’t over—he was still in the room. Once, I felt him sitting on the bed beside me. My blood iced over. Breathing became an extreme sport.
Then came the dream that broke the meter. I’d been mainlining Erich Fromm’s Escape from Freedom and You Shall Be As Gods, trying to cram his brand of secular humanism into the same mental real estate as C.S. Lewis’s tart defenses of Christianity. The dream that followed was a Kafka-meets-Freud set piece: I was sprinting across a field toward a ring of fire, symbolic, I assumed, of Frommian liberation. But before I could reach it, the Cowardly Lion materialized like a bouncer at the gates of meaning. I froze. Couldn’t scream. Couldn’t breathe. Then I “woke up” in bed and began to levitate. Yes, levitate—hovering a foot above the mattress in full cosmic ambiguity.
When I relayed this to Groves, he suggested a buffet of medications and, more disturbingly, that perhaps I needed a girlfriend. Preferably one with therapeutic talents in bed. That was the beginning of the end for our sessions.
Meanwhile, I was reading Twilight Zone Magazine like it was scripture. The June 1985 issue featured a story called “Jungle Eyes” and a black panther on the cover. That night, I dreamed I was walking through a Norwegian forest. Tigers approached. Instead of mauling me, they licked my face like affectionate Labradors. I woke up with a bloody nose. But instead of panicking, I let the blood flow freely onto a sheet of paper. A tiger’s face emerged from the drips. I titled it “Tiger’s Blood” and pinned it to my bulletin board.
Only one person ever saw it: Wade Worthington, keyboardist for a punk band then called Faith No Man. He later helped form Faith No More. Wade was a connoisseur of the bizarre and saw the painting as pure artistic expression. Groves would have seen it as further proof I belonged in a padded room. I kept it to myself.
Eventually, I dropped Groves and started seeing Dr. Moyers, a Jungian analyst and ex-Seventh-Day Adventist whose office was conveniently close to the wine shop where I worked. Moyers treated my levitation dream, tiger portrait, and nocturnal encounters with the seriousness they deserved. He even invoked Jungian synchronicity. Things were going well until he asked me to play in a sandbox—literally. He had toy soldiers and dinosaurs. I was supposed to commune with my unconscious through sandbox choreography. That’s when I walked.
By 1987, with a Master’s degree in hand and the desire to appear employable, I decided to repress the entire Summer of Nosebleeds. No more tiger blood. No more levitating. No more Cowardly Lion exorcisms. Rationality was the currency of adult life, and I needed benefits.
And then, decades later, Dale Allison happened. His book Encountering Mystery cracked open the vault. Reading it at age 61, married with twin teenage daughters and semi-retired in suburban Southern California, felt like receiving a long-overdue permission slip. Here was a scholar admitting that people—sane people—have visions, visitations, encounters with the divine and the infernal. Allison references both William James and David Hufford. Light and shadow. The beatific and the demonic. Finally, someone spoke my language.
I realized I had never truly processed my four heavenly encounters, which had occurred in a tight, surreal cluster from November 1978 to March 1979. Oddly, they all preceded my Christian conversion—which, it should be noted, was motivated not by love but by fear. Specifically, fear of hell. My conversion, in hindsight, was a theological panic purchase: a desperate grab for Hell Insurance.
The first encounter came on November 27, 1978—Moscone Night. Dan White had just assassinated Mayor George Moscone and Supervisor Harvey Milk. Dianne Feinstein announced the news on live TV. I walked outside to our backyard deck and collapsed into a patio chair. That’s when a Giant Me rose from the earth—muscular, aglow, and radiating kindness. He cradled me and whispered, “Be strong. Be good.” It felt real. Too real. But also, too much like a projection. It lacked the unsettling Otherness of what came next.
A week later, after a Peter Gabriel concert and little sleep, I awoke and saw heaven. Green. Glorious. Humbling. I whispered, “I need to be like this all the time,” and the vision faded like a tide pulling away. That day, I think I had another nosebleed.
By February 1979, I was working at Taco Bell in Castro Valley. During a break, still wearing the too-small hat meant for smaller craniums, I felt a flood of warmth and heard a message: “Your sole purpose is to love everyone with a pure heart.” A woman at the counter later whispered to her husband, “That young man is very nice.” Little did she know I was a brooding, angry bodybuilder trying to protect a mother unraveling from divorce and bipolar disorder. What she saw was the glow.
Then, March. Pop Lit class. A joke of a class where the teacher read pulp novels while we filled out book report forms. I was skimming The Weigher of Souls when, out of nowhere, a wave of divine peace overtook me. I said, “I’m at peace,” again and again. I walked out crying, sat in my car, stunned. I think of Pascal’s “Night of Fire.” I called mine Pop Lit.
Four encounters. Four months. And then—nothing but the cold machinery of doctrine. My Christian conversion in April 1979 was all about HAZMAT theology: God was radioactive, and Jesus was the suit that made divine proximity survivable. Church felt like a cleanup crew at Chernobyl, urging others to put on their gear or face incineration. Penal Substitutionary Atonement, they called it. I called it spiritual trauma.
It got worse. Church friends assured me my Jewish relatives—including those murdered in Auschwitz—were in hell. God loves you, they said, and now here’s your cup of theological cyanide. I felt gaslit by the well-meaning faithful.
Not all Christians horrified me. That same summer, in the university library, I stumbled across Rufus Jones’s Fundamental Ends of Life. His vision of faith was neither rescue mission nor social engineering project. It was a love affair. A search for God the way a lover searches for the beloved, a saint for holiness. Jones made me weep. His God resembled the Being I’d met in those four months before the conversion machinery kicked in.
I wish I could say I became a Quaker like Jones, but I didn’t. I remain in theological limbo. Part of me still clings to the watermelon analogy: if Christian doctrine has seeds, I don’t get to spit them out and still claim the fruit. And yet, I’ve spent sixty-plus years chasing vanity projects and spiritual junk food only to find that the real task—the only task—is what Paul describes in Philippians: becoming like Christ, not in dogma, but in descent. To serve. To empty. To love.
Frankl says we don’t get to choose meaning; life assigns it. The question is whether we answer the call. And if that means sitting alone in the cheap seats of faith, far from the pulpit, clutching my Tiger’s Blood painting and memories of Pop Lit, then so be it. At least I still believe in the show.
Cinemorphosis 