No estaba loco estaba POSEÍDO | Relatos siniestras de MANICOMIOS

Lázaro, an enfermero at the notorious La Castañeda General Asylum in Mexico City (1936-1937), witnessed systematic abuse of patients, who were treated as 'obstacles' rather than sick individuals. Doctors used extreme restraints, cold water hoses, and even lobotomies as 'treatments'. This environment of suffering and death created a breeding ground for hostile spiritual entities, as Lázaro experienced during his night shifts.

Lázaro's personal accounts of a phantom patient in a straitjacket biting him and passing through walls, and objects moving in the mortuary. The constant screams and moans of patients were ignored by staff.

Nazaret, with a background in hospital medicine, emphasizes the delicate boundary between psychiatric illnesses and paranormal events. He notes that many psychiatric symptoms could be mistaken for supernatural occurrences, but also acknowledges situations that defy medical explanation, particularly in environments of extreme suffering.

Nazaret's personal experience transporting a geriatric patient with extreme self-destructive and ritualistic behaviors (piling furniture, smearing feces on religious icons). He also highlights the case of María N, whose self-mutilation and disturbing pronouncements were linked to a 'treatment' involving rituals.

A psychiatrist, a self-proclaimed skeptic, recounts his only case that challenged his scientific beliefs. His patient, Estefanía, initially presented with second-degree burns from holding her arms over a stove, claiming 'ants' were biting her. Despite antipsychotic medication, her condition worsened, and she began drawing disturbing images of herself on a pentagram. The turning point came when live cockroaches visibly emerged from her tear ducts and nostrils.

The psychiatrist, along with two colleagues, witnessed small cockroaches exiting Estefanía's eyes and nose. Her sister later revealed Estefanía had sought a 'love spell' for a friend and then a 'destruction spell' against the first 'brujo' who defrauded her, after which her symptoms began.

Julián's family in Sonora dismissed his disturbing behaviors, such as conversing with an invisible entity, collecting animal eyes, and engaging in inappropriate acts, as a 'shamanic gift' or 'don'. This cultural interpretation prevented early medical intervention. His obsession with 'the eyes of the deer' and a growing detachment from reality culminated in a horrific event where he cooked and served his family their farm animals, all dismembered, before gouging out his own eyes.

Julián's brother recounted his strange behaviors, including removing animal eyes after hunting. The climax involved Julián serving his family a meal of their own cooked farm animals, followed by his self-enucleation, which led to his institutionalization.

Dayana, a 15-year-old patient in a Seville psychiatric hospital for depression, experienced repeated encounters with a spectral figure she identified as 'Doctor Elizabeth'. This entity would observe her, move objects, and eventually physically assault her during sleep paralysis, leaving marks on her neck. Dayana initially feared she was 'going crazy' or that her medication was causing hallucinations. Later, a camillero confirmed that other patients had reported seeing a non-existent 'Doctor Elizabeth'.

Dayana's detailed accounts of seeing 'Doctor Elizabeth' (a woman in a lab coat, glasses, grey hair) who walked through doors, laughed menacingly, and choked her, leaving physical marks. The camillero's independent confirmation that other patients reported the same non-existent doctor.

An inmate from Puente Grande prison shared his story of being introduced to the Santa Muerte cult by a clinic therapist who was also his drug dealer. He was initiated in Tepito through a ritual involving the blood of a crying person and a 'shadow with a scythe'. This led to increasingly erratic behavior and a violent incident in a rehabilitation center where he was accused of murder. He believes a 'specter of Santa Muerte' was responsible for the killing, not him.

The inmate's account of a ritual where a person's hand was burned, and their blood was used to mark participants with the sign of the cross. Witnesses to the murder described him lifting the victim with 'superhuman strength' while others saw a 'shadow with a scythe' doing the act.