protector from the secrets within


loftus hall

Seems there is something as well in this location so lets get a deeper look now beyond the secrets within the black owl…


loftus hall In the 1350s the Redmond Family constructed the Original Building on this property.They built it during the time of the “Black Death” . The building suffered attacks during the Irish Confederate Wars in The 1640s. During the 1650s the land became property of The Loftus Family as a result of the Cromwellian Confiscations. This was confirmed after the Restoration of King Charles II of England. The Building standing today was built in the early 1870s by The 4th Marquees of Ely. In 1917, Loftus Hall was bought by the Sisters of Providence and turned into a convent and a school for young girls whom were interested in joining the order. In 1983, Michael Deveraux purchased Loftus Hall and reopened it as “Loftus Hall Hotel” which only lasted until the 1990s. Today this building stands abandoned and boarded up.

Legends and Paranormal Activity

SONY DSC The legend is that when The Tottenham family (Anne Loftus’s Family) resided in the Hall that a ship wrecked close to the peninsula and a man from the ship came to stay with the family. Their Daughter Anne became close with this man, and one night they played cards in the parlour, Anne dropped a card on the floor and bent to retrieve it, apparently under the table she saw that the man had a “Cloven Hoof” instead of a foot. Anne freaked out and the “Man” shot up through the ceiling leaving quite a hole that could never be repaired. Anne was inconsolable about what she witnessed and was kept in the tapestry room, she didn’t eat or drink and eventually died. It is said that this “Cloven Hoofed” man is responsible for all the poltergeist activity at the Hall as well as sightings of Anne Tottenham herself.


the aokigahara forest (the suicide forest)

Whenever see a forest we always say to ourselves what’s in there? Now it’s time for us to find the secrets within the black owl…




Also known as the “Sea Of Trees” this forest at the base of Mt Fuji in Japan covers 35 square kilometers.  The forest contains a number of rocky and icy caverns; some of which have become popular with tourists. The dark side of this forest is that has also become a popular place for suicides. In fact it is now the second most popular place in the world to commit suicide, taking over from Toronto, Ontario, Canada’s Bloor Viaduct after a veil was put up to prevent jumpers (San  Francisco, California, USA’s Golden Gate Bridge still ranks number one). Suicides are on the rise in Japan due to world wide economic recession (the forest averaged 30 suicides a year in the 1990′s and has now increased to an average of 70 since 2002) despite a number of signs erected in Japanese and English in the forest by police asking people to reconsider and get help. There is an annual body hunt conducted in the forest to look for bodies which has left the edge of the forest littered with caution tape and other litter. Deeper in the forest it becomes more pristine and the trees became thicker. Many thrill seekers have also died after getting lost in the forest or having an accident. Due to the immense amount of trees blocking the wind and very little wildlife this forest is almost unnaturally quiet. it is not uncommon to find human bones scattered here.

This is considered the most haunted place in Japan. At least 500 people have killed themselves in the forest and that is not including the accidental deaths.


Legends and Paranormal Activity


Since prehistorical times the forest has had a reputation as containing demons and other dark forces. Numerous accounts of all kinds of paranormal activity has been reported here including: apparitions (including those that interact with the living), disembodied voices, light anomalies, shadow figures, feelings of intense unease, of not being wanted and of being watched, touches by unseen forces, mysterious mists, phantom screams and cries and cold spots.

davelis cave

I always think of athens as one of the sanctuary of myths. So lets get a deeper look now beyond the secrets within the black owl..


davelis cave1

This cave has been known since the 5th century BC when it was discovered by people mining for marble for the Acropolis. The cave gained its name from a legend that it was used by bandit in the 19th Century called Davelis; although this cannot be proven historically. 

In the 20th Century it is said that the cave was used for the storage of nuclear weapons during the Cold War. Although this rumor is highly suspect it is very likely the US and Greek armed forces did use for cave for military experiments probably with radio or microwaves. 

Legends and Paranormal Activity

Reports of strangeness and unexplained activity in this location date back very nearly to when it was first discovered. In Ancient Greece this activity was called acts of the Gods and include: lights in the skies, strange creatures, impaired senses, light anomalies, unexplained noises and feelings of unease and being watched. 

In modern times the stories of paranormal activity have died down somewhat and it is thought most of the legends are due to pockets of electro-magnetic energy in the area.

borley rectory

I heard that this mansion is the most haunted of all. Interesting.. So lets get a deeper look now beyond the secrets within the black owl..


Borley Rectory was a Victorian mansion which gained fame as “The Most Haunted House in England”, before it was destroyed by fire in 1939.

Located in the village of Borley, Essex, the big Gothic-style rectory had been the scene of occasional alleged hauntings ever since it was built. But these reports multiplied suddenly in 1929, after the Daily Mirror published the findings of paranormal researcher Harry Price.

This prompted a formal study by the Society for Psychical Research, which rejected most of the sightings as either imagined or fabricated, and threw doubt on Price’s credibility. As he was not only a professional conjurer, but the author of two books that supported many of the most dramatic claims, he is generally discredited by ghost-historians.

But some of the stories attaching to the rectory still carry conviction, and new books and TV documentaries continue to satisfy a wide public interest in the Borley phenomena.

borley rectory in 1892



Borley Rectory was constructed near Borley Church by the Reverend Henry Dawson Ellis Bull in 1862, and he moved in a year after being named rector of the parish. The large brick building was designed by a pupil of Augustus Welby Northmore Pugin called Frederic W Chancellor (1825-1918) one-time Mayor of Chelmsford, who is noted particularly for his work on churches, vicarages and workhouses, especially around Chelmsford. The house was built by Webb of Sudbury, replacing the earlier Georgian house built for the previous rector, Reverend Herringham, which Henry Bull demolished. The rectory was eventually enlarged to house a family of fourteen children.

There is evidence for there having been a house on the rectory site before the Herringham rectory. The nearby church dates from the 12th century and serves a rather scattered rural community of the three hamlets that make up the parish. There are several substantial farmhouses, and the fragmentary remains of Borley Hall, once the seat of the Waldegrave family. Ghost-hunters like to quote the legend of a Benedictine monastery supposedly built in this area in about 1362 according to which, a monk from the monastery carried on a relationship with a nun from a nearby convent. After their affair was discovered, the monk was executed and the nun bricked up alive in the convent walls. It was confirmed in 1938 that this legend had no historical basis and seemed to have been fabricated by the rector’s children to romanticise their gothic-style red-brick rectory. The story of the walling-up of the nun was probably taken from a novel by Rider Haggard. Until the newspaper stories about the ghosts, there had been no mention in the local papers, or any other written source, of anything unusual happening at the rectory. The rectory and the parish gave every appearance of being a typical East Anglian rural parish.


The first alleged paranormal events for which there are accounts apparently occurred in around 1863, since a few locals later remembered hearing unexplained footsteps within the house at about this date. On 28 July 1900, four of the daughters of the rector reported seeing what they thought was the ghost of a nun from 40 yards’ distance near the house in twilight: they tried to talk to it, but it disappeared as they got closer. The local organist recalled that, at about that date, the family at the rectory were ‘… very convinced that they had seen an apparition on several occasions’.  Various people were to claim to witness a variety of puzzling incidents, such as a phantom coach driven by two headless horsemen, through the next four decades. Henry Dawson Ellis Bull died in 1892 and his son, the Reverend Harry Bull, took over the living. In 1911, he married a younger divorcée, Ivy, and the couple moved with her daughter to nearby Borley Place until 1920 (when he took over the rectory), while his unmarried sisters moved to Chilton Lodge a few miles away.

On 9 June 1928, the rector, Harry Bull, died and the rectory again became vacant.In the following year, on 2 October, the Reverend Guy Eric Smith and his wife moved into the home. One day, soon after moving in, Mrs Smith was cleaning out a cupboard when she came across a brown paper package, inside which was the skull of a young woman. Shortly after, the family would report a variety of incidents including the sounds of servant bells ringing (on which the strings had been cut), lights appearing in windows and unexplained footsteps. In addition, Mrs Smith believed she saw a horse-drawn carriage at night. The Smiths contacted The Daily Mirror to ask them to put them in touch with the Society for Psychical Research. On 10 June 1929, the newspaper sent a reporter who promptly wrote the first of a series of articles detailing the mysteries of Borley. The paper also arranged for Harry Price, a paranormal researcher, to make his first visit to the place which would ultimately make his name famous. He arrived on 12 June. Immediately, objective “phenomena” of a new kind appeared, such as the throwing of stones, a vase and other objects. “Spirit messages” were tapped out from the frame of a mirror. As soon as Harry Price left, these ceased. Mrs Smith later maintained that she then suspected Harry Price, an expert conjurer, of causing the phenomena.

The Smiths left Borley on 14 July 1929 and, after some difficulty in finding a replacement, the Reverend Lionel Foyster, a first cousin of the Bulls, and his wife Marianne moved into the rectory with their adopted daughter Adelaide, on 16 October 1930. Lionel Foyster wrote an account of the various strange incidents that happened, which he sent to Harry Price. Price estimated that, between when the Foysters moved in and October 1935, many incidents took place there, including bell-ringing, windows shattering, stones, bottle-throwing and wall-writing, and their daughter was locked in a room with no key. Marianne Foyster reported to her husband a whole range of poltergeistphenomena which included her being thrown from her bed. On one occasion, Adelaide was attacked by “something horrible”. Twice, Foyster tried to conduct an exorcism, but his efforts were fruitless. In the middle of the first, Foyster was struck in the shoulder by a fist-size stone. Because of the publicity in The Daily Mirror, these incidents attracted much attention at the time from several psychic researchers who investigated, and were unanimous in suspecting that they were caused, consciously or unconsciously, by Marianne Foyster. Mrs Foyster later stated that she felt that some of the incidents were caused by her husband in collaboration with one of the psychic researchers, but other events appeared to her to be genuine paranormal phenomena. Marianne later admitted that she was having a sexual relationship with the lodger, Frank Peerless, and that she used ‘paranormal’ explanations to cover up her liaisons. The Foysters left Borley in October 1935 as a result of Lionel’s ill health.



Borley remained vacant for some time after the Foysters’ departure in May 1937 and Price then took out a year long rental agreement with Queen Anne’s Bounty, the owners of the property.

Through an advertisement in The Times on 25 May 1937, and subsequent personal interviews, he recruited a corp of 48 “official observers”, mostly students, who spent periods, mainly at weekends, at the Rectory with instructions to report any phenomena which occurred. In March 1938, Helen Glanville (the daughter of S J Glanville, one of Price’s helpers) conducted a Planchette séance in Streatham in south London. Price reported that Helen Glanville made contact with two spirits. The first was that of a young nun, who identified herself as Marie Lairre. She said that she had been murdered on the site of Borley Rectory. Her answers were consistent with the story told by the Bull sisters, but a previous seance had identified the nun as Evangeline Westcott. Marie Lairre was, according to the Planchette story, a French nun who left her religious order, married, and came to live in England. The groom was supposedly none other than Henry Waldegrave, the owner of the 17th-century manor house. She claimed to have been murdered in 1667. Price espoused the theory that the ghostly nun who had been seen for generations was Marie Lairre, condemned to wander restlessly as her spirit searched for a holy burial ground. The wall writings were her pleas for help. Despite an enormous amount of work by Mrs Cecil Baines, no trace of any historical evidence for this story was ever found.

The second spirit to be contacted identified himself by the name of “Sunex Amures”. He claimed that he would set fire to the rectory at nine o’clock that night. He also said that, at that time, the bones of a murdered person would be revealed.

Destroyed by fire

The predictions of Sunex Amures came to pass, in a way, but not that night (27 March 1938). On 27 February 1939, the new owner of the rectory, Captain W.H. Gregson, reported that he was unpacking boxes when an oil lamp in the hallway overturned. The fire quickly spread and Borley Rectory was severely damaged. Miss Williams of Borley Lodge said she saw the figure of the ghostly nun in the upstairs window and, according to Harry Price, demanded a fee of one guinea for her story. The burning of the rectory was investigated by the insurance company and determined to be fraudulent. In August 1943 Harry Price conducted a brief dig in the cellars of the ruined house and, almost immediately, two bones thought to be of a young woman were discovered, along with a medal of Saint Ignatius. A subsequent meticulous excavation of the cellars over three years revealed nothing further. The bones were given a Christian burial in Liston churchyard, after the parish of Borley refused to allow the ceremony to take place on account of the local opinion that the bones found were those of a pig. The rector believed that the ceremony would enable the spirit of “Marie Lairre” to go to rest.


Society for Psychical Research investigation

After Harry Price’s death in 1948, three members of the English Society for Psychical Research, two of whom had been Price’s most loyal associates, investigated his claims about Borley and published their findings in a book, The Haunting of Borley Rectory, in 1956, which concluded that any evidence for a haunting was hopelessly confused by Harry Price’s duplicity. The “Borley Report”, as the SPR study has become known, stated that much of the phenomena were either faked or were due to natural causes such as rats and the strange acoustics due to the odd shape of the house. Subsequently, Robert Hastings, an SPR member, discussed several of the charges of duplicity and falsification of evidence made against Price in a paper to the SPR called An Examination of the “Borley Report”, without being able to rebut them convincingly.


Further investigations and publications

A short programme about Borley Rectory was also commissioned by the BBC. It was produced by Joe Burroughs and was scheduled to be broadcast in September 1956; however, it was later abandoned due to concerns over a possible action by Marianne Foyster.

Further books on the Rectory hauntings have appeared over the years, including a collaboration in 1973 by ghost-hunter and authorPeter Underwood and Paul Tabori entitled The Ghosts of Borley, which were sympathetic to Price’s investigations. In 1992, Robert Wood published a study of Marianne Foyster and Borley titled The Widow of Borley, which was critical of Price and in 1996, Ivan Banks published The Enigma of Borley Rectory, which supported much of Price’s work. The bibliography continues into 2000 with Louis Mayerling’s We Faked The Ghosts of Borley Rectory which, upon investigation, turned out to be fictional; Ted Babbs’s Borley Rectory – The Final Analysis [2003] and The Borley Rectory Companion [2009] by Paul Adams, Eddie Brazil & Peter Underwood. A biography of Harry Price – Harry Price – The Psychic Detective [2006) by Richard Morris was sharply critical of Harry Price’s investigation into Borley Rectory.

In 2004, Warner Independent Pictures purchased the rights to a screenplay by Richard Potter which was based on Price’s 1940 book about Borley, The Most Haunted House In England.



george lukins

Lets get a deeper look now beyond the secrets within the black owl..


George Lukins, also known as the Yatton dæmoniac, was an individual famous for his alleged demonic possession and the subsequent exorcism that occurred when he was aged forty-four; his case occasioned great controversy in England.


The Rev. Joseph Easterbrook, the Anglican vicar of Temple Church, was summoned on Saturday, 31 May 1778, by Mrs. Sarah Barber, a woman who was travelling in the village of Mendip, Yatton, in the county of Somerset. The woman told the pastor that she came across a man by the name of George Lukins, a tailor and common carrier by profession, who had a strange malady “in which he sang and screamed in various sounds, some of which did not resemble a human voice; and declared, doctors could do him no service.” Mrs. Barber, who formerly resided in Yatton, attested to the clergyman that Lukins had an extraordinary good character and attendedservices of worship, where he received the Church sacraments. However, for the past eighteen years, he had been subject to atypical fits, which Lukins believed resulted from a supernatural slap which knocked him down while he was acting in a Christmas pageant. George Lukins was consequently taken under the care of Dr. Smith, an eminent surgeon of Wrington, among many other physicians, who in vain, tried to help George Lukins;moreover, after his twenty week stay at St. George’s Hospital, the medical community there pronounced him incurable. Members of the community began to think that Mr. Lukins was bewitched and he himself declared that he himself was possessed by seven demons, who could only be driven out by seven clergymen. Rev. Joseph Easterbook contacted Methodist ministers in connexion with Rev. John Wesley who agreed to pray for George Lukins:

“‘Some time ago I had a letter requesting me to make one of the seven ministers to pray over George Lukins. I cried out before God, “Lord, I am not fit for such a work; I have not faith to encounter a demoniac.” It was powerfully applied, “God in this thy might.” The day before we were to meet, I went to see Lukins, and found such faith, that I could then encounter the seven devils which he said tormented him. I did not doubt but deliverance would come. Suffice to say, when we met, the Lord heard prayer, and delivered the poor man.'”

— Rev. John Valton

An account of the exorcism was published in the Bristol Gazette. The newspaper reported that George Lukins, during his alleged possession, claimed that he was the devil, made barking noises, sung an inverted Te Deum, and was very violent. In light of these claims, on Friday, 13 June 1778, seven clergymen, including Rev. Joseph Easterbrook, accompanied George Lukins to the vestry atTemple Church, where they performed an exorcism on the man, which included hymn singing and prayer. The deliverance concluded when the demons were allegedly cast out using the Trinitarian formula; the clergymen commanded the demons to return to hell and George Lukins then exclaimed “Blessed Jesus!”, praised God, recited the Lord’s prayer, and then thanked the Methodist and Anglican clergymen. Rev. Easterbrook, when recording the events under the patronage of Rev. John Wesley, stated that the account would be doubted in this modern era of skepticism, but pointed to “the scriptures, and other authentic history, of ancient as well as modern times” to buttress what he felt was a valid case of demonic possession. An article in The Gentleman’s Magazine and Historical Chronicle criticized the account, stating that Lukins actually suffered from “epilepſy and St. Vitus’s dance.” Dr. Feriar, a medical demonologist, criticized George Lukins as an impostor masquerading as a demoniac. Nevertheless, after the exorcism, George Lukins was described as calm and happy. Following this case, several pieces of literature were printed on George Lukins, thus popularising his alleged case of diabolical possession and deliverance, despite the original design to keep the case a secret.

anneliese michel

Lets get a deeper look now beyond the secrets within the black owl..


Anneliese Michel

Year: 1975/76

Place: Klingenberg, Germany

Born on September 21, 1952 in Leiblfing, Germany, Anneliese Michel was a pretty young girl from a devout Catholic family who began suffering from convulsions (and later full-blown epileptic attacks) around the age of 17. In 1969, a neurologist at the Psychiatric Clinic Wurzburg diagnosed her with Grand Mal epilepsy. But Anneliese was a deeply religious young woman, and soon she began hearing voices while praying telling her that she was damned.

The family was by all accounts as religious as they come. Anneliese’s father Josef had earlier considered becoming a priest. Three of her aunts were nuns. Anneliese’s older sister Martha was born “illegitimately”, forcing her mother Anna to wear a black veil on her wedding day in a sign of shame. As a child, Anneliese paid for her mother’s supposed sin through fervent devotion to the Church. When Martha died during an operation at the age of eight, this devotion only increased, apparently due to the belief that her sister had been taken away as punishment by God. Anneliese was so pious, in fact, that she lived with the belief that she must suffer for all those around her who were thought to be living a life of sin – drug addicts, prostitutes, delinquent priests, etc. As part of this conviction, she was known to sleep on a bare stone floor as a teenager.

When considering Anneliese’s supposed possession, then, it must be put in the context of her and her family’s extreme religious beliefs. What must also be considered is that Anneliese began suffering from terrible depression and suicidal feelings following her medical diagnosis, which may also have contributed to her deranged mental state and belief that she’d been taken over by demons. Indeed, her behavior was nothing if not flagrant and bizarre. Around 1974 she began physically and vocally lashing out at her family members. She ate spiders, flies, and coal off the floor. She drank her own urine. Fits of rage had her destroying religious objects around the house and engaging in acts of self-mutilation. Worst of all, she began refusing food and grew dangerously thin.

After several requests for an exorcism were denied previously, in 1975 Bishop Josef Stangl of Wurzburg finally approved the ritual and appointed Father Arnold Renz and Pastor Ernst Alt to carry it out. From September 1975 to July 1976, Anneliese was subjected to 67 exorcism sessions (one or two a week), during which time she claimed to be possessed by several demons including Lucifer, Hitler, Cain, and Judas Iscariot and at certain points had to be chained and/or held down by several people when she would lash out in violent fits. She continued to refuse food because she felt fasting would rid her from the Devil’s influence, and by the time of her death on July 1, 1976, she weighed a mere 69 pounds. Unable to stand on her own during the final exorcism – due to a combination of physical weakness and ruptured knees – her mother and father assisted Anneliese in performing the 600 genuflections (an act of piousness that has a person falling on one or both knees) required to complete the rite. After telling the priests performing the exorcism to beg for absolution, Anneliese, suffering from dehydration, malnutrition and pneumonia, uttered her final words: “Mother, I’m afraid”.

On the day of her death, Pastor Ernst Alt alerted the authorities and an investigation was opened immediately. Two years later a trial was held, during which psychiatrists testified that they believed the exorcists and others present during the rituals were ultimately responsible for convincing Anneliese of her possession. For their part, the priests attempted to prove Anneliese had been possessed by playing over 40 disturbing audio tapes made during the course of the 67 exorcisms. Ultimately, however, they and Anneliese’s parents were found guilty of manslaughter and sentenced to six months (suspended) in prison and three years probation. Despite the conviction, some believers are still convinced that Anneliese was suffering from genuine demonic possession, and to this day many still make pilgrimages to her grave. The films The Exorcism of Emily Rose (2005) and Requiem (2006) were both based on the young woman’s short and tragic life.

michael taylor

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Michael Taylor

Year: 1974

Place: Barnsley, South Yorkshire, England

Residing with his wife Christine in the town of Ossett, West Yorkshire, England, mild-mannered Michael Taylor, 31 years old, led a seemingly ordinary life but was plagued by interior demons. Having never been religious previously he finally made up his mind to attend meetings at a local Anglican church called the Christian Fellowship Group, led by preacher Marie Robinson. While there it is said that Taylor took to the church’s teachings quickly, speaking in tongues within a few meetings and growing close with Robinson – a closeness that prompted Michael’s wife Christine to express concern about the relationship during one service, suspecting that the two were perhaps engaging in an affair. It is then that things took a turn for the worse.

Taylor, who testified later that he’d felt an evil force taking him over, suddenly attacked Robinson both verbally and physically, shouting at her in tongues and only stopping after being restrained by several other members of the congregation. While the incident seemingly blew over, and though he received “absolution” at the next church meeting, Taylor continue to exhibit bizarre behavior, causing local ministers with a background in “deliverance” – i.e. expelling evil spirits from possessed persons – to be called in. Believing Taylor was under the control of Satanists, the ministers recommended that an exorcism be performed to clear the troubled man of the Devil’s influence.

From the evening of October 5th to the early morning hours of October 6th, 1974, the exorcism was performed at St. Thames Church in nearby Barnsely, during which the two ministers – Father Peter Vincent, an Anglican, and Rev. Raymond Smith, a Methodist – claimed to have expelled over 40 demons from Taylor, including those of incest, bestiality, lewdness, and blasphemy. Exhausted from the ritual, the two religious leaders finally allowed Taylor to return home, although they warned him that at least three more demonic spirits – including those of insanity, murder, and violence – were still left inside his body. The plan, apparently, was to continue the exorcism after they’d all had the opportunity for a good night’s rest. Unfortunately they never got the chance.

Several hours later Michael Taylor was found wandering the streets by a police officer, naked and covered in blood. After telling the officer it was the blood of Satan, more police were called to his home, where it was discovered that the blood had actually come from Taylor’s wife Christine, who he’d brutally murdered – tearing her eyes and tongue out with his bare hands and also strangling the family poodle – after returning home from the exorcism that morning. It was a shocking crime made all the more so by virtue of the fact that Taylor had never been known as a violent person. A trial followed soon thereafter, during which Taylor claimed that after the exorcism he’d come to believe that his wife was also possessed by demons. For his part, Father Peter Vincent expressed no remorse for performing the exorcism, saying “God will bring good out of this in His own way” and insisting that Taylor had truly been possessed by evil spirits.

Taylor was found not guilty of the crime of murder by reason of insanity and sent to the Broadmoor mental hospital for two years, followed by a two-year stint at a secure ward at Bradford Royal Infirmary before being released. After the case was made public there was an immediate backlash against deliverance ministries in Great Britain, as many came to believe that Taylor’s exorcism had driven an already mentally ill man over the edge. Indeed, his was the last recorded account of exorcism in the Anglican Church. While not much was heard about Taylor following his release, he entered the news again in 2005 after being found guilty of indecently touching a teenage girl. It was reported that a week into his prison sentence for that crime, Taylor – who in the years since Christine’s death had attempted suicide on four separate occasions – began exhibiting the sort of strange behavior that had preceded his wife’s murder in 1974. When brought back before the court, they once again ordered him into psychiatric treatment.


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