Reality Checking with Brent Raynes


Discover the connection between UFO visitors and shamanic lore! Brent Raynes' stunning book—intro. by Brad Steiger.

Visitors from Hidden Realms: The Origin and Destiny of Humanity As Told by Star Elders, Shamen, and UFO Visitors

More on the Akualele, or “Flying Ghosts” of Hawaii

In my last column, I presented information generously provided to me by Kalani Hanohano, a long-time UFO researcher who grew up in Hawaii and came to conduct extensive research and investigations into the frequently observed enigmatic and fiery objects seen on the Hawaiian islands, known as the akualele [translated to mean “flying god”]. Though on the surface of things this mysterious fireball fits the UFO MO, Kalani was able to identify the akualele as a “supernaturally generated light phenomenon produced by Kahuna sorcery.” He furthermore wrote of how back in the 1960s, there had even been a UFO organization in Hawaii called the Akualele Research Group, but that when you really dig deeply into these strange stories and the local history behind them then some startling facts emerge that identify them as a specific phenomenon directly connected with psychic, or supernatural forces if you will, and again it’s tied in with “Kahuna sorcery! Therefore, though intriguingly similar to the UFO phenomenon, significant distinctions can be made as well.

Timothy Green Beckley, a noted UFO author from New Jersey (just interviewed in the October issue of Alternate Perceptions) was, years ago, a stringer for the Enquirer and so met many celebrities. Often he’d throw in a question or two about personal beliefs or experiences involving UFOs or the paranormal. In an interview with actor and comedian Arte Johnson, formerly of TV’s Laugh In, Mr. Beckley learned of Johnson’s own “akualete” sightings during his and his wife’s visits to the Hawaiian islands over the years, during which time they had made friends with some of the Kahunas who took them into their confidence regarding various core aspects of their beliefs.

In their interview, Arte Johnson told Beckley: “There’s a place on the Big Island where you can see lights which the local natives believe to be the spirits of unworthy souls, those who have not found their way into the equivalent of the Hawaiian heaven. We’ve seen that many times. They’re fireballs in the distance, and they travel from right to left over the harbor at Kona. They travel the same path all the time. The natives claim that in order to keep them away, you must swear at them. Well, since we started seeing them, we’ve learned to swear a lot.”

“Personally, I have no idea what they could be. The only airport in the area closes at sundown, so those lights don’t come from it, and we have seen these things at one and two in the morning. There certainly remains a big question in my mind. Until I find an answer, I have to think that maybe the natives are right, and that we are actually seeing ghostly apparitions. That’s as good an explanation as any. Before going to Hawaii, I never thought to believe in anything along these lines, but I’ve since found that many of the Hawaiians’ so-called superstitions have a basis in reality. For me, they’ve borne fruit!”

About a decade after meeting Arte Johnson, Beckley and a colleague named Maria Carta, a well-known psychic, flew to Hawaii in 1986 to personally investigate the “akualele” and other mysteries of the islands. In Our Alien Planet: This Eerie Earth (2005), Beckley recalled: “Early in the trip, we hooked up with Kalani Hanohano, one of the most knowledgeable experts on the folklore of the islands whose now defunct journal Full Moon was read by scholars and laymen all over the world. Kalani amassed a huge file of anecdotal material pertaining to the akualete, which often appear at night, taking on the form of fireballs shooting across the sky and then evaporating or exploding in midair, breaking up into small flames, each moving and withering on their own, indicating that these puffs of light are animate objects.”

“Fireball witnesses are apparently plentiful,” Tim Beckley wrote. “I had no trouble finding people who had seen them. One young man told me that while he was driving down Old Pali Road on Oahu a fireball passed slowly in front of his car. The engine died. But as soon as the fireball left, the engine kicked into life again.

“In another case, two men were driving along the same Old Pali Road when a fireball appeared. The driver stopped the car, got out and started to swear. The fireball broke up into small balls. The driver told me that those flaming fragments become little mythical men called e’epa—elemental beings no doubt!

“A 17-year-old female once saw a fireball hovering above her head at about fifty feet. It spun in flight and then crashed to the ground. A man and his wife spotted a huge luminous blue fireball that fell almost at their feet. When the wife tried to touch it, it reared up and flew away.”

A good deal of the material used in this book was supplied by Kalani Hanohano. Kalani supplied me with additional answers to my own questions that I had earlier directed at him over the Internet, but that had not arrived in time to meet the deadline for the last issue, so this is Kalani’s fascinating conclusion to that truly thought-provoking report:

Arthur Cathcart´s experiences with akualele fireball-making occurred on the island of Moloka´i when he was a child of 7 or 8 years of age. He remembered clearly that the kahuna prepared a ti-leaf bundle, and into that bundle was placed awa, fingernails or bones of a deceased person and a special kind of awa that grows on a tree and has hairy roots (June Gutmanis calls this a “vining awa” and Cathcart concurred). This last awa plant with the hairy roots made up the tail of the akualele.

Each item that made up the akualele was prayed over as the device was constructed.

Hawaiian translator Theodore Kelsey also had similar knowledge of akualele manufacture and described it as follows in a letter he sent to Fate magazine back in the 1960s:

“The akualele was caused by ´keeping a bundle´ (malama-pu´olo), or bones of a deceased relative or friend, generally wrapped in tapa-cloth and known as an unihipili. Through prayers and offerings this object became possessed by an aumakua, or returned spirit of the deceased, which became an entity to heal relatives and friends, or to inflict sickness or death upon enemies. Persons keeping such entities were called ´sending people´ (po´e ho´ounauna), whether or not they were kahuna, or experts in hidden lore.

“Something from the body of a departed one, such as hair or fingernail, could be imbued with spiritual power (mana) if it were prayed to, calling on the name of the deceased, and sacredly and secretly kept.

“A premature birth (pu´u-koko or bloody heap) was sometimes worshipped, and thus became an unihipili, possessed by an aumakua entity.”

Arthur Cathcart´s description of the mid to final phase of the operation dovetails absolutely with what is known about the psychic energetics behind kahuna magic:

“The kahuna takes one breath – and they cannot breeath after that – and they pray (with that one breath) until that thing takes off.”

It is only then that the kahuna can return to normal breathing, normal functioning.

June Gutmanis asked Mr. Cathcart the following question:

“When you´ve made the bundle and you´ve got it ready to and then you pray over it – if you don´t stop praying you don´t get hurt. What happens if you stop praying before it takes off?”

Mr. Cathcart replied that “Its apt to hurt the person that did it (i.e., the kahuna). There are some ceremonies where you take one deep breath and you (chant) all the way through otherwise if you stop, it will come back and kill you. It´s so kapu (taboo) certain kinds of chants.”

I asked Mr. Cathcart if the akualele fireball made any noise. He replied that one could “hear a skrrrssskkkrrr (makes a sibilant sound with his mouth). You can hear that whizzing sound going through the air.”

He also described watching an akualele fireball one evening with his musician uncle. The fireball exploded over the home of the intended victim:

“You know, in a little while you can hear them (crying). You know how the Hawaiians used to cry. Loud, yea! They didn´t cry softly in those days. They were loud.”

Arthur Cathcart also reiterated what is known about akualele flight. The fireball heads directly for the intended and does not stop (emphasis mine). He also stated that there were still other ways to produce an akualele. The method he described to both June Gutmanis and I was the one that he witnessed personally.

I know from my discussions with Mr. Cathcart that indeed lived among the kahunas when he was a child living on Moloka´i. I asked him how it was that the kahunas allowed him to witness akualele fireball-making. His answer remains – for me – one of the most cherished responses I have ever received from anyone I´ve interviewed:

“Because I was young and they loved me, they let me stay and watch.”


There is no room here to fully discuss the importance of mana, breathing and chanting in Hawaiian culture. However, I would like to add this little piece of information gathered from Handy and Pukui´s formidable study, “The Polynesian Family System in Ka´u, Hawaii:

“Equally important in praying is the breath (ha). The mana of the prayer was in the words and names, but it was the breath that carried the words and names.

"I have seen Tutu Pa´ele, a dear old neighbor in Ka-´u, do as follows when I was a child. He used to pray over a glass of water in which there was a pinch of salt and tumeric and then, ´Ha´, expelled his breath over it after the amen, to impart a mana to the water.

“A person about to die passed his knowledge to his successor by expectorating (ku-ha) or by expelling his breath (ha) into his mouth. With this, the mana he had in whatever he was an expert in, passed on to the person to whom he had given it. If he was a skilled medical kahuna, the recipient would become one in later years. So it was the knowledge passed directly from one person to a particular one and not to other members of the family in general.”

During my teen years, I had the privilege of meeting with a woman who was a successor. A grandparent – at the point of death – expectorated his breath into her mouth. The gift he gave her was the ability to speak and understand the Hawaiian language. As she grew older the language grew with her until she arrived at fluency.

EM Cases

I have never come across any cases where electromagnetic effects (EM) was suffered as a result of the passage of an akualele. The akualele has a mission, and it does not waiver from its task. It is not a hunter-seeker. It knows precisely where it is going.

But there are many other cases from Hawaii where witnesses report that their car engine died as a result of a meandering globe of light. These are usually associated with spirit entities, but one cannot exclude the possibility of anomalous lights generated by tectonic stress (piezoelectric effect). Particularly on the Big Island. On the island of Oahu, meandering spirit lights and EM effects were at one time frequently reported in and around the old Pali road.

Physical Trace Cases

There are no physical traces left of an akualele event. Unless we count the body of the intended victim.

Personal Sightings

I have never had a sighting of an akualele. My father did. According to him he was in the army, stationed on the countryside of Oahu. He saw a fireball light heading straight for him. He knew what it was. There was only one action to take. Swear at the object. As he did so the object exploded over him. All he remembered was that as pieces of the fireball fell all around him, there was no sound. Dead silence.

I have had numerous ufo sightings during the course of my life. Several in Hawaii, one in Seattle, and numerous in Denver. And on September 9, 2007, my wife and I were witness to an incredible ufo event that lasted for 4 hours.


I have endeavored to make the case that the Hawaiian akualele is NOT a ufo in the contemporary sense of the word. It IS identifiable. And it does have a name that identifies it. I can find no Hawaiian word or term that may be associated with an aerial device identified as coming from another world, another dimension of reality. There are old legends and chants that can be interpreted as possible alien-human interaction. But that would be a liberal, if not, over imaginative rendering of the chant. Or would it?

Today, my wife (Katiuska – see her website at and I continue our interest in things borderline. We are currently residing on the island of Tenerife, Canary Islands, Spain. We eagerly await our return to the USA . . . and to Hawaii.

In a book not yet released, entitled Kahuna Power, which Tim Beckley kindly allowed me to read in advance of its publication, he wrote of some very unusual apparitional appearances that he stated were attributed to the akualele. He wrote:

“In my travels through the Big Island and other Hawaiian areas, I was struck by the number of witnesses who have seen the akualele, or ‘flying ghosts.’ Most of the people I questioned said that they had seen these apparitions at least once, (and) that often these akualele appear as a huge red-eyed ghost dog. The flying ghosts appear as fire. Many Hawaiians carefully avoid going into areas where the ghosts have been seen. One writer by the name of J.K. Mokumai reported on a strange fireball sighting occurring in the Mauna Loa area on the Island of Oahu. He stated:

“’It was customary that when a company of people passed time away on the Ewa side of Mauna Loa, facing the edge of that hill, at eventide, a fire would be seen crawling on the edge of the cliff and drop down on that hill. It was a rocket. Your writer had seen it himself, and being too young to know better, we children shouted aloud, ‘Oh, see the fire with a head in front of it and a long tail!’ We children liked it, we older ones, and we were always eager to see this flying object. We questioned each other about this flying fire. We used to form a group to watch it. For two or three nights there was no sign of it, and on the fifth night every one of the boys that came, including the writer, saw its head and eyes. It was as red as fire and frightful. We screamed aloud in fear and later learned the truth. It was fed and was tame. It took the form of a man and went up there to look for food.’

“A caretaker at one of the active volcanoes states that in one of the caves along the cliffs lives an akualele and that every so often it comes out and flies about. On one occasion, a young girl with a group of people in a car was asked to chant in the area. She did so, and while she was chanting a bright ball of fire appeared and approached the car. The occupants were so frightful that they sped away—with the ball of fire flying next to them. Eventually it veered off and returned to the cave.”

All of these kinds of things have potential parallels from other cultures in other parts of the world. Dr. Lyn Halper, a psychotherapist from New York, once recalled for me: “My friend and interviewee, Heshheru, a Jamaican shaman, tells me that Jamaica vibrates with paranormal phenomena. He describes a rolling calf with glowing red eyes seen for decades by islanders that is always accompanied by a noxious odor like burning chemicals or electrical wiring.” Some years back, I corresponded briefly with a ufologist over in Sweden named Hakan Blomqvist. He described one case that he had investigated wherein a Swedish couple saw “several small humanoids floating around their car. The creatures had big, hypnotic red eyes…”

Back in the 19th century, at Tring, Hartford, in England, a huge spectral black dog with “eyes like balls of fire” was frequently reported. Michael Craft, in his book, Alien Impact, recalled a personal experience with a “huge black dog” with “burning red eyes” at a haunted house in Towson, Maryland, back in 1976.

Cherokee priests used quartz crystals to glimpse into the future. The most powerful crystal of all, called a Ulunsuti, was located on the forehead of a serpentine beast known as the Uktena. It had the appearance of a blazing diamond and could only be obtained by slaying the beast, which was a very dangerous thing to do. However, once obtained there were certain strict rules to be observed. Otherwise, it might kill its keeper! There was a description of how one of these crystals was wrapped in a whole deerskin and placed in an earthen jar and hidden in a cave in the mountains. Every seven days the blood of a small animal had to be smeared over the crystal. Twice a year the blood of a deer or some other large animal had to be smeared on it. Should one neglect or forget to perform this task, the story goes that the crystal will emerge from the cave some night in the form of a fiery manifestation, seeking out the owner or a family member to quench its thirst for blood.

In Cherokee tradition, witches were believed to have the ability to transform themselves, frequently seen as a “purplish ball of fire,” or a wolf, raven, cat, or an owl. A witch was often called “owl,” “raven-mocker,” and “night-walker,” while among the Chippewa they were called Bearwalker or Mock-wa-mosa. Practitioners reportedly were shape-shifters, often appearing as bears and owls. Balls of light and lapses into unconsciousness were also associated with their appearances.

Speculations on the “Fairy Dance”

In Graham Hancock’s Supernatural: Meetings with the Ancient Teachers of Mankind (2006), a book well-known at this point for its exploration of the ancient world of shamanism, hallucinogens, and a theoretical wrinkle or two in quantum physics that might allow for some of these “hallucinations” to be something more, the author embarks on a thought-provoking detour into the accounts of, of all things, the “fairy dance”! Although many associate fairies with Disney’s Tinker Bell and other popular science fiction representations, and of course regard them too as simply tall tales generated by ignorant and superstitious people of yesteryear, the fact of the matter is that there were many credible seeming eyewitness accounts to this phenomenon and many researchers down through the years have taken the subject quite seriously.

Graham Hancock is just one of many. But what’s really significant to note here is that Hancock associated a repeatedly described activity from these testimonies, known as the “fairy dance,” and offers up a startling speculation that this so-called “dance” was in fact a method whereby intelligent entities from some other parallel world (or worlds) could briefly cross over into our world. He cites a number of intriguing examples to illustrate his point, beginning first with a case from the 1800s in Ireland and another incident in Wales around 1757. In both episodes, a group of children happened upon several fairies “dancing,” and in both instances the fairies attacked the children! Hancock writes that if you suspend your natural inclination toward disbelief for a moment and try to figure out what was going on, a startling pattern seems to emerge. That pattern is that perhaps for some reason the so-called “fairies” regarded the human presence as an unwanted intrusion into their “dancing” activity.

Hancock points out that to the Breton people of northern France a tribe of fairies known as the kornigan could take “any animal form” desired and travel anywhere in the world “in the twinkling of an eye.” Furthermore, it was claimed that they could “dance in a circle holding hands, but at the least noise disappear.” To illustrate this, the author cited a case from the Isle of Man, back around 1730, when a male witness alleged that he had approached within twenty paces of fairies who were leaping about and then suddenly vanished into thin air.

But these stories are not all old accounts from the 19th and 18th centuries and before. Hancock describes the report of a police constable from 1977 who was understandably startled when he observed three small people dancing in a field. He approached to investigate, but they just disappeared, of course.

Hancock points out that author Janet Bord, in her book Fairies: Real Encounters with Little People, collected quite a large number of “fairy dance” accounts in her book (many published for the first time). He quoted her as to how she had wrestled with the meaning of this phenomenon, speculating that perhaps these beings were performing some sort of ritual. But Hancock entertained another notion, and again reminded his readers to temporarily suspend disbelief and speculate with an open mind. He pointed out that people who approached the “fairy dance” were allegedly either attacked or the “fairies” simply disappeared. Hancock further speculates that the reason may simply be that the “dance” is a technique that allows these entities to travel from their world to another and back to theirs again, and if they are interrupted before they have gained sufficient momentum to make that transition, then they might attack the human intruders.

Hancock quoted an extraordinary case from Bord’s collection that certainly seems to substantiate his theory. This one dates back to 1862, to Carmarthenshire, in Wales, where two men were walking along a road and on a hilltop observed a large group of possibly fifty little people who, incredibly enough, were scurrying up the hill. Then at a level spot on top of the hill they began dancing in a circle. Then one of them went into the middle of the circle and one by one the others joined that one and then in a cockscrew fashion descended into the earth. Then they came back out, again one by one, danced again some more, and then returned back into the ground as before.

Another astounding case from Bord’s archives occurred over a hundred years ago in North Wales, and contained intriguing UFOish elements. A man and his wife were reportedly walking home when a “brilliant meteor” appeared in the sky. The wife continued on home while the husband stayed behind and watched, and next appeared a ring of fire within which he could see a small sized man and woman. The fiery ring descended down close to the earth and the mysterious couple jumped out and upon the ground and began dancing in a circle. Soon a large group of other small people, men and woman, appeared from out of nowhere and joined them, dancing round and round to the accompaniment of music. The man thought he had observed the dance for about three minutes, when the “meteor” returned. It hovering overhead (not a normal characteristic of meteors), and the fiery ring again appeared and descended. Then the diminutive couple again jumped on board and rose back into the sky, while the other fairies simply disappeared. When he returned home the man was told by his wife that he had arrived back home a full three hours behind her!

Missing time is a common element in these fairy encounters. Back in 1969, Dr. Jacques Vallee took an extraordinarily close examination of these accounts in his pioneering book Passport to Magonia and noted their similarities to the modern UFO entity encounters.

Dr. Cliff Seruntine shares his thoughts

I just recently came upon an article in FATE magazine (September 2007) entitled Entering the Otherworld: The Twilight Hunt, and it also took a serious look at stories of fairies, the fairy dance, and lost time.

Cliff Seruntine, the author, lives in Nova Scotia. He is a psychologist, folklorist, paranormal researcher, as well as an avid hiker and player of the Celtic harp. He is deeply interested in these mysteries. I emailed Dr. Seruntine and asked if he’d care to lend his own thoughts on the “faerie dance,” to which he replied:

The concept of the faerie dance is certainly intriguing, though, as a musician, I have mostly paid attention to the enchantment of the music more than the dance, though it is equally possible the dance could be a sort of enchantment. Certainly, the folk and shamanistic traditions from around the world place a great magical value upon the dance. Clearly, the dance is a powerful part of the psi that the shaman is attempting to conjure.

Still, that element common to dance--music--is what grabs my attention. I have visited Native Americans and heard their powerful drumming ceremonies, and taken part in many ceilidhs here on the isle of Cape Breton. In many of the folklore accounts of faerie encounters where music is involved it has special characteristics. One of the most striking, from the perspective of a psychologist, is that the listener cannot commit the music to memory. I wonder if this characteristic has been observed among those who perceive the faerie dance?

Now memory is actually a composite of several mental functions. There is long-term memory and short-term memory, and probably a kind of memory called working memory. Long-term memory is the kind of memory that holds information for life, or at least weeks or months. The parts of the brain that hold long-term memory don't really process it, they just hold information like a database, using it to shape how we perceive the world. Short-term memory holds information for only a few minutes, keeping it handy to be processed (thought about). Working memory could be likened to the RAM inside a computer's CPU. It holds a small amount of data for sorting and processing.

To understand how the memory system works, let's suppose a person encounters something novel, say a blue rose in a meadow. The mind sorts through its long-term memory and tells the consciousness, "Hmm, I've never seen a blue rose before." Things that are different are triggers for attention, so the processing power of the mind turns itself to the blue rose. To work on the enigma of the blue rose, the information is stamped into the short-term memory. The brain's central processor then begins dipping into that pool of information and holds whatever little bit its working on at any given time in working memory. Working memory probably cannot hold large amounts of data, so it exchanges information frequently with short-term memory. When the mind realizes how novel and extraordinary the blue rose is, it invokes an emotional response, perhaps awe. An emotional response is important--it tells the mind, "Hey, this information is so important you should remember it for a long time." The emotional response cues the mind to store the information in long-term memory.

In the case of faerie music, persons are able to hear and appreciate the music. Music is a relative phenomenon, meaning to appreciate any part of it, we have to be aware of the whole. So, certainly, elements of the music are going to short-term memory. The question is, "Why is something so emotionally powerful not also going to long-term memory?" I can only speculate, but perhaps the answer is something like shock--the shock that might occur when one faces the distortion of reality. Imagine coming face to face with something that causes the rules of all you know of reality to crumble. That would be incredible, unbelievable, and for persons not prepared for it--traumatic. Many persons facing traumatic events block or otherwise lose parts of the memory of the event.

Therefore, whether we consider the faerie dance or faerie music, the lore tells us that something incredible is happening, something so shocking it is beyond the ability of most people to keep in memory.

So, in light of all that, what does the faerie encounter tell us? It tells us that what we think of the world is only just the beginning, and the true depth of things would rattle every concept we think we know. But I think we need to know. We need to plumb this mystery. Our world, our species, is more benighted now than ever. We have in our hands weapons of mass destruction. Terrorists butcher people indiscriminately. Earth shudders on the verge of overpopulation, famine, mass extinction. The old way we dealt with the world around us is falling short. We need to plumb the depths and find a new, truer and better way of dealing with world around us, one that inculcates a deep respect for the enchantment in the world and our true role within a reality full of wonders.

John Keel’s hypnotic encounter with a Daemon?

A conversation with Anthony Peake, the British author of Is There Life After Death – The extraordinary Science of What Happens When You Die, weaves about with a touch of abandon, awe, and genuine high strangeness, amid subjects like neurology, psychology, and hypnosis, that initially sound conventional enough, but before you realize what’s going on you’re suddenly delving deep into a wide-range of intriguing subject matter from quantum physics, Gnosticism, temporal lobe epilepsy, near death experiences, déjà vu, and precognition. The kicker is that all of these things, while interesting in and of themselves, pretty soon take on a unique Theory of Everything that revolves around a central concept of Tony’s that he refers to as the Daemon-Eidolon Dyad.

Mythologically the Greek daemon was described as a guardian spirit who on occasion would help the eidolon, the lower self. To the ancient Egyptian’s this mind-body split was the ka (guardian spirit form) and the ba (equivilent to the everyday self or “me”), or to the ancient Chinese hun and p’o. In modern language, or more familiar New Age terms, it’s the higher self and the lower self duality of consciousness. Except in Tony’s expanded theory this inner daemon or guardian spirit may hold highly significant clues into a dual form of consciousness that can perform incredible paranormal feats on occasion, like precognition, and may literally be part of another world (this is where quantum physics comes in), and may even allow the lower self “me” to survive bodily death.

Certain people, like temporal lobe epileptics, seem especially sensitive to and prone to these kinds of puzzling episodes. Tony believes that the acclaimed hypnotherapist Ernest Hilgard’s “hidden observer” is the daemon, and after reading my Alternate Perceptions interview feature with Todd Murphy, a researcher who works closely with Dr. Micheal Persinger, he believes that their “sensed presence” is also.

Before our interview, I read in a paper that Tony had prepared for the Journal of Near-Death Studies ( where he wrote that the deeper one goes into a hypnotic trance state that the more likely one will encounter this “presence,” the daemon. He recounted a case documented by the noted psychologist Charles Tart of a particularly good hypnotic subject he called William who, during one deep hypnosis session, there was an unexpected “intrusion” from a presence that was amused by the attempts of Dr. Tart and his colleagues to understand the human mind. Tony wrote that this amusement and “intrusion” is simply not a characteristic that one normally expects to encounter from a non-dominant brain hemisphere!

I found this story intriguing and shared with Tony details of John Keel’s account from his book The Mothman Prophecies of Keel’s hypnosis session with a UFO and MIB experiencer on Long Island in 1967. Jane proved to be a good hypnotic subject too, but soon, after performing tests to assure himself that she was in a deep trance state, he began to question her about her experiences. Suddenly, to Keel’s amazement, he no longer had control of the session as an entity named Apol [pronounced Apple] began conversing with him instead. This personality explained that Robert Kennedy was in grave danger, and made specific predictions about some plane crashes.

Keel wrote: “The predicted plane crashes occurred right on schedule. I was slowly convincing myself that the entities were somehow tuned to the future.” Keel also later found that he only had to ponder over a serious question and the phone would ring and Jane would be relaying a message from this Apol.

In our phone conversation (10-14) Tony discussed at length his overall theory and I couldn’t help but notice a parallel between Keel’s Apol and Tony’s “daemon.” So I read that account directly out of Keel’s book to get his take on it.

Apol, it’s the daemon,” Tony declared. “Again it’s the being inside that knows the future and he communicated directly with that higher self of Jane. The daemon is always in there and it’s deeply rooted in the non-dominant hemisphere of the brain and in deep hypnotic trance situations people can encounter that being, and that being keeps all of the memories of the past life, and the daemon knows the future. It keeps itself dormant except when it’s really needed, or when people are hypnotized.”

An exclusive and detailed review of Tony’s overall theory will appear in an upcoming issue of our magazine.

Brad Steiger’s strange hypnotic episodes

Years ago, when I first read of John Keel’s hypnosis session with Jane, I noticed that he had made a footnote that appeared at the bottom of that page stating that noted author Brad Steiger had also had the strange experience of losing control in situations involving his own hypnotized subjects. Curious I phoned Brad (1979) and asked him about his experiences with hypnosis.

“It has turned out not to be an uncommon experience for me,” Brad began. “One of the things that has been happening…people will come for things like weight control or help to stop smoking, or whatever, and we never in any way act as missionaries for our metaphysical beliefs. There are many people who come here—young athletes come here—who are strict Mormons, and they wouldn’t be coming here if we made an obtrusive situation about our metaphysics. We have some of these people, when we have them in a deep state of hypnotic control, suddenly sit up and say, ‘Now I know why I came here.’ The first time this happened we were somewhat startled. Everything is going smoothly, and you will feel you have control and then suddenly they would sit up and say, ‘Now I know why I came here.’ I was working with a man, a military officer—a Naval officer—who was driving in the area, made an appointment. He was just curious about the whole matter of hypnosis. That sort of thing happened to him. He has now resigned his military commission and he is working as a healer today because he found why he really came here. He has a memory of coming here from some other place.”

“They seem to recall coming here from some other place, coming here with a mission,” Brad added. “Coming here because they chose to or were selected to come here.”


To read a free copy of Anthony Peake’s book Is There Life After Death, go to:

Also for more thought-provoking data and insight, visit Tony’s website at:, and his blogsite: