Flying Drum






Drums of Thundre



Dancing with a Magic Doll



Blessings of Vanishing Objects



Mojo Words



Enchanting a Relationship



The Left Side of Magic



Pillow Talk



Conjuring the Creative Life-Force



On Becoming a Mojo Doctor


pp. 5-6, 13 levitating drum

p. 5

"As Gustav Holm described in his diary, Ethnological Sketch of the Angmagsalik Eskimo : "The drum now started into motion, dancing first slowly, then with ever increasing speed, and mounted slowly up to the ceiling."

Years after Holm’s report, Migssuarnianga’s son ... gave more specifics regarding what happened with Migssuarnianga’s drum when it woke up during a ceremony. His account was published in Rasmussen’s book Myter og Sagn fra Gro/nland [‘Myths and Sagas from Greenland’], I :

p. 6

The magic drum placed beside him had come alive and sounded as though a thousand spirits were beating it. ... But when the evening finally came when the drum was led, as though by invisible hands, to stand trembling, with its drum skin singing, on his shoulder, ... all the countries of the Earth were gathered in a circle in front of him. All distances and all remoteness ceased to exist. Migssuarnianga had become all-knowing, and had gathered the whole world within himself."

p. 13

"The drumstick" : "The shaman, Migssuarnianga, carved the end of the stick to be the face of his spirit helper. He even drew a sketch on a piece of paper of what the spirit looked like to him. ... it has the face of something that resembles a seal. It is alive {awake} when the drum flies. I have seen the spirit ... ."

pp. 29, 31-2, 38 dancing idol (as personally witnessed by the author B.K. in a "waking vision")

p. 29

"The old man placed his hand on the doorknob. He didn’t use a key because he didn’t need one. He just turned the knob and the door opened even though I had locked it before going to bed. ...

p. 31

That night, I watched the old man bend over as the girl jumped off and then proceeded toward the doll. She gracefully stepped into the doll as if she were its spirit of animation, and this brought the doll to life. The girl literally dissolved into the wood and disappeared. ...

{With that girl, cf. the king’s daughter who fell in love with Tezcatlipoca.}


Lyrical words were spoken as she danced in a seductive though innocent way. ... She proceeded to dance in a mesmerizing fashion that made me long for her in a way I had never felt before. ... .

{With that idol’s dance, cf. the dance of the figurine-Huitzilopochtli on the palm of the hand of Tezcatlipoca.}

p. 32

as the doll danced in a sublime way ..., I was flooded with the desire to love the doll with all passion."


"the old man continued with his talk. Magic, my son, is all there is. Science is a great superstition. Logic is a lie while the complex illogical serves the greater truth. ... . ... be taught by desire. Know that it is not a fulfiller but an opener. ..."

p. 38

[The mother of "Sam, ... who was a traditional medicine man" (p. 36)] told what she had herself witnessed : "the old medicine man ... grabbed hold of his buffalo hide drum and began beating a rhythm that commanded spiritual authority. When he sang, a miracle took place : that wooden doll came to life. ... it slowly gathered itself and stood up on the floor like it was a tiny person. ... It proceeded to dance. ... I couldn’t take my eyes off of it as it danced, and it danced as long as the old man sang. All around the floor, it glided with a supernatural grace."

pp. 34-5 sleep-walkeress

p. 34

Thus said Gary Holy Bull : "Last night a little girl in our community had a dream that an old man came to her room. He was one of our ancestral spirits ... . ... He leaned over and told her to sit on his shoulder. All this happened inside the vision {and in her dream}. What happened in the physical plane is

p. 35

that she got up and walked in her sleep. She walked out of her room, away from her house, and came to my place.

{Of course, some possessing-spirit, praesumably Tezcatlipoca, was walking her physical body.}


I heard her trying to open my door. When I saw her, I knew she was inside a vision. I also knew, because my elders had taught me about these things, that she ... would be the next custodian of these tree dwellers or spirit dolls. I asked where it was, and that is how I found out it was visiting you."

pp. 36, 39-40 the nature of "little forest-dwellers"

p. 36

"Sometimes called a canotida, "tree dweller" or "little forest dweller," it is well known in both Dakota and Lakota mythology. ... A canotida usually first appears in a vision. If caught by a medicine man or woman, it can be converted into a spirit helper and then summoned to work for good purposes. Only those who experience the vision of the doll are able to catch it and can later use it in appropriate ceremonies."

p. 39

"the tree dweller, or little forest dweller, was found beyond the Dakotas. These dolls were found in other parts of the world, including Africa. [In eastern] South Dakota ...,

p. 40

it was regarded as a kind of wood sprite or fairy that lived in a tree. One of its forms was that of a small man, and it was known for its ability to seduce you into following it into a dense thicket or impassable swamp ... . But if you caught up with him, he could grant you the ... gifts of healing powers, clairvoyance, good luck in hunting, and the ability to prophesy. ... Other American Indians, including Menominee, Potawatomi, Sauk, Fox, Delaware, Shawnee, Ojibwa, and Winnebago, used these dancing dolls".

James Howard : "The Tree Dweller Cults of the Dakota". JOURNAL OF AMERICAN FOLKLORE, Volume 68, Number 268, April/June, 1955. pp. 169-174.

Mark Ruml : "The Dakota Little People and the Tree-Dweller Dreamers". STUDIES IN RELIGION/SCIENCES RELIGIEUSES, September 2009, vol. 38 no. 3-4, pp. 507-531.

"it's usually written canotida (eastern dialect) or canotina (Sisseton or Yankton dialect), without the h-- ... since the c in Dakota is pronounced "ch."" It is spelled /c`anotidan/ in the Stephen R. Riggs : A Dakota-English Dictionary. Smithsonian Institution, 1852.

"C`anotina" is the Nakota form of the name (GREAT PLAINS NAT. RESOURCES J. 55 (2002-2003) Panel IV: "Lewis and Clark and the Indian Tribes: Retelling the Historical Encounter". fn. 3).

"Canotili" is yet another form of the name (Patricia Ann Lynch & Jeremy Roberts : Native American Mythology A to Z. s.v. "Little People").

C^anotidan "are said to be about eighteen inches tall, with oversized heads." (Thomas Constantine Maroukis : Peyote and the Yankton Sioux. U of OK Pr, Norman, 2004. p. 30)

pp. 60, 62 vanishing-and-reappearing objects

p. 60

"During that time, I witnessed five objects disappear and then reappear. ...

p. 62

Sure enough, a total of five mysterious objects came, vanished, and came back again. A (carved) eagle head, pot, otter bog, pin, and (painted) tree arrived and disappeared in magical ways. ... "Take the first letter of the name of each object and see what word it creates. ..." ... The letters spelled out a word ... : epopt. ... . ... an epopt was one who attained epopteia, the seventh and highest degree of initiation in the Eleusinian Mysteries,


a time when the gods luminously shine through you ... . ... Epopteia was also called the "holy light of the holy night." ... Plutarch even described it as "a strange and wonderful light" that comes to meet you."

[cf. p. 6 "Darkness did not exist for him in the night. His eyes cut through everything. ... . ... the sun shone with all its light in front of his sight".]

p. 77 seiki jutsu

In Japanese, "seiki jutsu ... refers to the art of moving the life force {qi (in Chinese)} throughout your body, doing so for healing and well-being. When this takes place, you can see your body tremble, and

make automatic movements."

{cf. the kriya-s (automatic bodily movements) in yoga}

p. 89 white fire, black fire

"When I was in Venice, I had visions ... . I was shown what is called luminal darkness, referring to a light ... that ... is only visible as darkness. ... .

... the ... Torah ... was regarded as a "white fire written on a black fire." ...

{"The Torah is written "black fire on white fire." (Midrash Tanhuma, Genesis 1)".}

In my vision, I was taught that mystical experience is a form of paradoxical blindness, a higher order of knowing that requires the utilizing the opposite of whatever you want to encounter as the means of meeting it. You know through unknowing and see through unseeing."

{"luminal darkness can be conceptualized as a complementary form of gnostic blindness, a sense of knowing through unknowing, seeing through unseeing." ("BPBL")}

"BPBL" = Breaking Paths of Broken Light: Luminal Darkness" (Chapter Ten of Marcia Brennan's Flowering Light)

pp. 91-2 author’s dream of wheat and fish {wheat & fish both being regarded as Eucharistic "body of Christ"}


dream "while dreaming in Venice"


"I saw a huge black gate in the middle of the road up ahead.

{"Lift up your heads, O! ye gates" (Thilli^m 24:9).}


It was the entrance to a park ... . ...


The suitcase held and ax. ...

{the axe of Forseti?}


A powerful current of electricity immediately rushed into me. It traveled throughout my body, moving from my feet to my belly. When it came to the middle part of me, my belly button, the energy began to swell and pulse ... . It then shot heightened energy straight up my spine and out my head. ...


It ... sucked out all my insides ... . ... I was left with only skin and no internal matter. To my surprise, my skin ... was the skin of a fish."

{Cf. the "pile of fish-guts" (MM, p. 36) Luhipa (MM, p. 38) or Luhipada (ITB, p. 548).}

MM = Keith Dowman : Masters of Mahamudra. State U of NY Pr, 1985.

ITB = John Powers : Introduction to Tibetan Buddhism.

{Luhi-pada, as /lohita/ the ‘iron’ fish, may be aequivalent to the Lohita-as`va-s (‘iron horses’) who (according to the Puran.a) imparted their name to the Lauhitya (Brahma-putra) River. (cf. the Chinese mythic "Dragon-horse"?) But in an Uygur folktale ("WH"), the "iron fish" is accounted as distinct from the "wooden horse". The "armored catfish" of the Orinoco is protected by armor-plates nearly as tough as iron.}

"WH" = "Wooden Horse" In :- John Minford (transl.) : Favourite Folktales of China. Beijing: New World Press, 1983. pp. 101-21.

pp. 95-6 dreams about Eucharistic loaf of bread

p. 95 [author’s dream]

pp. 95-6 [Swedenborg’s dream on Oct. 12, 1743]

"I watched a round loaf come through the middle of the door. It slowly but gracefully floated across the room, and then it gently landed in a plate in front of me."

p. 95 "I saw also in a vision that a fine bread on a plate was presented to me; which was a sign that ... I have now come first into the condition that I know nothing, and

[p. 96] all preconceived judgements are taken away from me; which is where learning commences".

pp. 132-3, 157 a Warani` shaman, "the priest of the forest", in Parawai nigh Iwassu` Falls




"When we arrived, I encountered the face I had seen in my dream. ... His ceremonial ground was the exact one I had seen in my dream. ...


All Guarani shamans, our holy ones, dream of a special wand covered with feathers. We use it for healing ... .

{When a Siberian shaman dreameth of the tree whence the frame of a drum is to be fashioned, another person must go into the forest to fetch the wood thereof.}


When you have this dream, someone must go into the forest and find it for you. ...


Every Guarani shaman has a wand, though the design is unique – according to what is shown in the visionary {dreaming} experience."


He gave me ... a mbo>y, a necklace worn as a protection against bad spiritual influences, and a ubaraka mri, the medicine rattle that communicates with God."


"He ... got down on the ground, crawling on all fours. ... He growled ... and pounced on top of me. ... At that moment, he placed his mouth over my heart and blew onto me. I was shocked because his breath ... was ice cold, and it blew my soul right out of me. I experienced myself flying into outer space, zooming by the stars and planets. I finally arrived ... . There, I met ... the ones who gave him songs".

pp. 160-3 roof-walking deity in Bali

p. 160

"At two in the morning, I awakened ... . .... Within a couple of minutes, I heard what sounded like one of the largest crashes or explosions I’d ever heard. ... I heard a giant stomping sound above me on the roof. ... The person on the roof did not cease stomping. He simply stomped back and forth from one end of the roof to the other. ... I was struck by the fact that the sound of the stomping feet on the roof was too loud for a human being to make. I sound like the walk of gigantic monster, what I imagined was ... fifteen- to twenty-foot tall ... .

{While Ariadne was conducting Theseus, "One sunset she led him to a roof of the palace" (GF 3:3:6).}

p. 161

... It shook the entire structure and the earth below. It was as strong as the trembling of an earthquake aftershock. ...

{Theseus "is said to have been the son of Poseidon" (LTh 36 – "the wrath of Poseidon visited them without delay; an earthquake promptly struck" (DG 7.24.5 -- "CAH").}


This was a compound filled with many people, but ... heard not ... they ... . ...

{As this noise would appear to have remained unheard by neighbors, it could hardly have been on the material plane; unless the neighbors were supernaturally temporarily deafened.}


Nothing would stop the stomping. It lasted all night. To take things to the next level of fright, this thing, or whatever it was, would rattle the door on the upstairs balcony, presumably demonstrating

p. 162

that it wanted to come in. ... After several harrowing hours of this ..., I began wondering if there was a link between the missing luggage and the unexplainable noise on the roof. I thought about this because it made no sense that there would be no record of our luggage on the airline’s computer. ...

Then I remembered that I had heard that the Balians make magical drawings ... for protection. ... The moment I decided to procure the magical drawings, the stomping stopped. ... Somehow my consideration ... had been heard and responded to by the beast {deity} on the roof. ... The possibility that it was communicating with me by telepathic means was taking the night way too far into an episode of The Twilight Zone. ...

p. 163

I suddenly... thought. I’ll talk to the damned {actually, blessings-conferring} thing. I spoke out loud, "Am I here because of the magical drawings?" ...


Immediately, I heard wings flapping. It was ... the sound of ... a flock of birds. My flashlight was on, and it appeared that a group of white birds had flow into the room and then [they made their egress] right through the wall. ...

{Theseus "saw birds flying by him." (GF 3:3:4)}


I shouted back, "This can’t be real. ..." The beast answered back by stomping on the roof ... . At the same time, all the doors and windows started violently rattling. ... "OK, I’ll listen," I pleaded. "Tomorrow, I’ll ask to be taken to the drawings ... . ..."


A great silence settled into the room."

{Likewise, the Buddha habitually indicated his consent by remaining silent.}

p. 169

"As I prepared to leave, [the tour-guide] told me something ... . "... after that first night you spent here, my workers and I got up on the roof and ... We found it covered with sand and rocks. We don’t put sand and rocks on our roofs. The big god was here ... . The rocks and sand were found were the same kind found on his home island of Nusa Penida.""

{[Possible source of these "rocks" :] "took the great chair of stone that Theseus was seated in, and broke the chair in pieces" (GF 3:3:8).}

GF = Padraic Colum : The Golden Fleece and the Heroes Who Lived Before Achilles. 1921.

DG = Pausanias : Description of Greece.

pp. 167-9 author’s reportings to Balinese priests; deity’s return & its pluvial aftermath

p. 167

"And I went through a series of tests ... . I would be taken to a certain spot and left for a while. Then the priests would ask what I experienced. I’d have a strange vision and report it, and then they’d take me to another spot. Finally, I was taken to the big shrine ["Pura Dalem Peed, home of the big god shrine that is located on the island of Nusa Penida"]. I sat, ... many moments passed, but


all of a sudden, I felt someone kick me on the side of the head. ... No one was near me; I was sitting alone in the middle of the shrine. ... That’s when the priests ran

{This may be an instance of the "Termerian mischief" (LTh 11) of head-knocking, halted by Theseus.}

p. 168

over to me and asked what had happened. I told them ... . ... I then saw a woman smiling ... . It was Mangku Alit, the medium ... . ... She and the priests explained that the big god initiates you as a Balian ... by kicking you on the side of the head. ... Furthermore, that first house call with all the stomping was an invitation to get kicked. If I had asked the god to come in, it would have kicked my head and the whole ordeal would have been done with. ...


I was soon reminded that I was supposed to go back to the compound room where I’d had my first date with Jero ["Gede Macaling, the god of our shamans." (p. 165).] ["Jero means "highest level," gede means "big," {but /Gede/ is the name of the death-god in Dahomey} and macaling refers to a big tusk ... . Hence his nickname, the big god." (p. 165)] ... I faithfully returned to room on the main island where I had previously been almost scared to death. I fell asleep ... . ... I woke up in the middle of the night because something startled me. ... it was just thunder and rain. The rain

p. 169

... sounded like it was raining in my room. ... Next morning, I discovered that every personal possession ... in the room was wet. The papers on my desk were soaked, and my clothes inside the armoire were wet.

{This would perhaps indicate that the praeternatural agent producing such effect is some rain-deity -- such as the Vaidik god Parjanya. PaRJaNya = PeRiGouNe’s father (LTh 8) SINIs (= [Etruscan] TINIa, "who speaks in the thunder and descends in the lightning", ERR p. 18), who was slain by Theseus.}


But everything else in the room was dry! Furthermore, it had not rained that night; nothing was wet in the yard. The rain had fallen only on my stuff!"

LTh = Ploutarkhos : Life of Theseus.

ERR = Charles Godfrey Leland : Etruscan Roman Remains in Popular Tradition. 1892. – citing :- G. Dennis : The Cities of Etruria.

pp. 170-1 how a university-professor became a balian (Balinese spiritual healer)

p. 170

"this professor started having the same dream every night : an old man dressed in white clothes would come to him and say, "You must become a Balian." The professor ... took a leave of absence ... . ... He went further by ... having sex with many prostitutes. ... Staying away for three years ..., he then came back ... . The next week, his dreams returned. This time, ... the old man dressed in white ...

p. 171

instructed him, "Go to the island of Pura Dalem Peed and visit the shrine of the big god, Jero Gede Macaling." The next morning, the professor ... visited the shrine. ... When he returned home the next morning, he was surprised to see many people standing in a line in front of his house. They were waiting to see him. They were all troubled or sick and needed help. ... He was not prepared for what each person told him -- ... Every single person in the line had experienced a dream in which an old man dressed in white told them to go to his address the next morning; that’s why they were there. ... That is how he became a Balian. ... He only treats people who dream of him."

pp. 171-3 magical drawings by Balian-s




"I recorded what the gods said through her [the female spirit-medium]. ... I was told this ... :

... You should tell people ... our most sacred ways. ...


You should teach them about the secret drawings. ..."


"As the gods directed, I will share ... the magic drawings : I collected many old renderings of magical drawings as the big god requested, which had been etched onto the long, narrow leaves of the rontal tree. To make them, a Balian scratches the leaves with a sharp-tipped iron instrument called an apengerupak and then rubs the ashes of a burned nut into the cracks of the etched surface to make the drawing more visible. This magical drawing, called rerajahan, is a sacred image ... . The images depicted in magical drawings are numerous :

the sun, stars, and moon combined with holy characters;


flowers with characters on the petals ...;

{letters of the alphabet exist on the petals of the flowers of the cakra-s of the subtle-bodies}


gods and goddesses;


distortions of gods and goddesses manifesting angry personifications;

{Special wrathful manifestations of deities are typically Taoist (and Vajra-yana).}


mixes of the gods’ weapons with holy characters;

renderings of demons, spirits ... . ...

The drawing is made on the appropriate material during an auspicious day accompanied by special offerings. The magic is infused into it when the doctor speaks ... a special incantation called a Pasupati [Pas`u-pati] mantra. The activated drawings are then used for a wide variety of purposes, including the summoning of ...


magical power ... . Other purposes include ... the enhancement of someone’s spirituality ..., driving away bad luck ..., and preventing or negating ... spiritual harm".

p. 173 author’s praescribing talismans in clinical treatments

"I ask people to place a special drawing under their pillow or hang an object above their bed when they sleep at night. I may also ask them to slip a drawing inside their shoe, wear and image or symbol inside or outside their clothes ..., or draw a symbol on their body."

pp. 175-6 shape-shifting persons in Bali




"In Bali, the people who are able to appear as an animal or as a nonhuman entity are called leyaks."

p. 175 "Leyaks are the same as the skinwalkers known by the Dine`, or Navajo [Navaho].

... the Kalahari

[p. 176] Bushmen say these characters are the doctors who turn themselves into lions."


"In Bali, [there are] ... leyak sari (white leyak) and ... leyak pamoroan (black leyak).

A leyak sari doesn’t turn into an animal shape; it only changes into higher forms ... without any shape. ...

The lower leyaks, on the other hand, can travel only with their [transformed] body".

{Magically assuming the shape of a game-animal is performed in order to serve as a living decoy : the lure the game-animals of that species into an ambush set by the human hunters. Assuming a shapeless form, on the other hand, would be performed in order to assist souls of the human dead to recognize the divine nature of the luminosities encountred on the after-death planes-of-existence. A combination of these twain methods could be used by assisting souls of the dead in their post-mortem Happy Hunting-ground.}

pp. 193-4 magical drawings by Balian-s




"I had written an obscure book with I Wayan Budi Asa Mekel on the magical drawings of the Balians called Balians : Traditional Healers of Bali."


San Hyan Bhima Sasa-Dhara. {"sasa-dhara" (i.e., /s`as`a-dhara/ ‘hare-support’) is an epithet of the moon ("BP").}


In Bali, a traditional healer draws this image on a rontal (palm) leaf, places it in a glass of clean water, surrounds the client with fragrant flowers, and then asks him to drink the water and

{This (quaffing water wherein a written talisman hath been soaked ) procedure is of Taoist provenience. It is very commonplace in Taoist ritual.}


clean his face with it. ... The drawing is made and utilized in this traditional way in order to transform anything that is toxic inside a person so that he will no longer be sick."

"BP" = "Balarama Purnima"

p. 197 leech as spirit-guide

"a renowned Balian named Mangku I Made Pogog.

His teacher was the spirit of a leech.

{The S^into deity Hiru-ko ‘leech-child’ is the "Young Sun" (ShFJ, p. 226). (cf. Akkadian Amar-utu ‘Young Sun’)}

It taught him to heal others with his tongue. ... He was able to lick the sores of lepers and all kinds of disease-afflicted people".

{"Licking Lion. ... a group of bushmen, called the San, ... believe that the white lion is The god of The Sun" ("LL").} {"licking honey, worship of the Sun-god" (AKNL 4).} {"in the Lion, ... with honey ... write on the leaf of a persea-tree ...; lick off the leaf while you show it to the sun" (PGM, vol. IV, ll. 781-5 : GMP, p. 53).}

ShFJ = Jean Herbert : Shinto: at the Fountainhead of Japan. George Allen & Unwin Ltd, 1967.

"LL" =

AKNL = Krsnadas Kaviraja Goswami : Asta-kaliya-nitya-lila.

GMP = Hans Dieter Betz : The Greek Magical Papyri in Translation, Including the Demotic Spells. 2nd edn. U of Chicago Pr, 1992.

p. 199 alligator-amulet [New Orleans method?]

In order to praepare a alligator-amulet, paint a picture of the "alligator with silver nail polish", and "wrap the gator around the pickle jar".

pp. 206-7 Ikuko Osumi acquired her power of seiki jutsu from a praeternatural white snake

p. 206

"a magical white snake seemingly jumped into her belly when she was a small child. ... .

p. 207

... the snake came over to her and said, "... it is time for you to take over my job of helping others." That’s when it came inside her as a spirit helper."

p. 231 the effect of a sacred rattle

"they had the medicine rattle of the legendary Oglala Sioux holy man Black Elk. ... . ... it looked like a doughnut with a handle. IT was a sacred hoop rattle. I knew ... I called someone to use it. I felt it pulling on my arm, so I shook the holy rattle. Electricity surged through my body, and I recalled ... that I had the major spiritual awakening of my life in the vicinity of Black Elk’s biographer."

pp. 234-5 meetings with thunder-deities

p. 234

"thunder dreamers ... are the human beings who dream the thunder beings, the sacred eagles that soar in the highest realms of sky and spirit. Elders say that I am a thunder dreamer – one who has been tapped by the sacred rapture to feel the ecstatic flight and extraordinary transformation. The thunder beings first came to me as I fasted on a cliff. ... They ... sanction me to cross into the dark spaces, where tiny, bright lights reveal mystery ... . Thunder dreamers know how to call in the spirits, enabling ... lost people to find themselves."

p. 235

"Once an Ojibwa Indian woman from Canada came to me and said, "I came to tell you my vision {dream} because you were in it. ... You came ..., and we turned to you and said, ‘Hi, White Crow.’ ..." ... White Crow was an old holy man in the late 1800s. He dreamed of the thunder beings ... . They gave him power to see the future and heal others ... . What made White Crow unique is that he doctored without carrying a medicine bag ... . ... I typically do the same".

pp. 262-6, 268, 271 the author’s participation in the anti-psychiatry movement




"When I was recently elected president of the Louisiana Association for Marriage and Family Therapy, I accepted the role for a political reason ... I intend to use my position and reputation as a platform to ask for the overthrow and abolition of all the mental health professions.

... of these professions ... The worst is psychiatry and its cozy partnership with the billion-dollar pharmacology corporations ... . Practically all the mental health professions have sold their soul to some trivial belief ... . ...


It is time for therapists to become mojo doctors and for clients to feel free to seek them in order to receive help in finding their own personal mojo.

... therapy is not a science but an art. I’m only comfortable with saying that it is ... a science if we can also agree that the performance arts concerned with telling a joke ... are also science. In that case, I look forward to teaching a course on

the physics of comedy,

the neurobiology of theater, or

the astrophysics of love.

Rest assured that therapy is a form of improvisational theater that belongs in the house of performing arts. I have spent an entire career arguing for this perspective (see my books The Creative Therapist ... and Improvisational Therapy ...). ...

When the politics of psychopharmacology, the mindlessness of psychiatric diagnosis, and the overly simplistic reductionism of statistical research come together to monopolize what has previously worked for thousands of years, it’s time to ... shout, "Enough!" ...

Prophets must point to the corrupt ways of profit making but also ... Say no to what has been a crusade against mojo, and


shower the grand inquisitors with laughter ..., crazy wisdom offerings, and playful encounters. ...

{These "laughter ... and playful encounters" are likely to take the form of satire.}


I am asking for clients to see that they are in need of mojo rather than pills, labels, and psychobabble. We must join together in building and sustaining a world that ... reaches for ecstatic transformation ..., builds upon the street wisdom of elder traditions ..., and serves exhilarating mojo ... . ...


I’m in the mental health business, so I should know what I’m talking about. ... The profession ... causes more harm than cure – its foundation sits on collapsing sand dunes. Therapists too easily ignore the solid bedrock of the global wisdom traditions. ... I have written professional books for therapists that attempt to provide an alternative to the mainstream ... . Some are required reading in various clinical graduate programs. I have given keynote addresses to the major mental health professions, including the American Counseling Association. ... I’ve been around long enough to say, "It’s largely a sham." ...

The professions will protest, but rest assured that they are only trying to hold onto their profit-making ways, hiding behind the closed doors of secrecy. There should be nothing secret about mental health delivery . ... The whole mental health charade can be brought down overnight by kicking open the therapist’s private practice door. Drop the privacy and make it


a public performance. Shine the light and bring things out of the dark ages. ... I refuse to participate in maintaining a system that does not swear to do the least harm. ... Unlike other cultural healing traditions, the mental health industry does not start with any concern about doing the least harm. ...

Hats off to psychiatry’s party poopers, who include Thomas Szasz, Ronald Laing, Carl Whitaker, Milton Erickson, and Carl Hammerschlag".


"We will throw away the bogus psychiatric labels, all psychiatric meds, the licenses of the various professions, and the key books that have led so many well-intentioned people down an impotent dead end."


"We live in a psychological culture ... . It permeates our culture in television, movies, and literature. Daily talk shows are carnivals of psychobabble. So are the highest literary reviews. ... I’m doing everything I can to spread the ... resourceful, healing alternative to pathologically oriented mental health."

pp. 275-6 alternatives to psychiatry

p. 275

"Today, I find that magical transformation is better served in the theater, cabaret, nightclub, circus".

p. 276

"Consider your life performance a production of

Buddha’s Comedy Club, or

the Kali Goddess Bar,

the Angels & Devils Exchange Program ...,

the Shamanic Burlesque, or

God’s Whorehouse."

Bradford Keeney : The Flying Drum : the Mojo Doctor’s Guide. Beyond Words, Hillsboro (OR), 2011.