HISTORIAS Más Fuertes De México : Brujería, Entidades y Terror Real | NOESNORMAL.TV

A colonial-era legend from Oaxaca describes a man fatally wounded in an alley who, in his dying moments, sought confession. A man ran to fetch a priest, but upon the priest's arrival, the 'messenger' vanished. The priest discovered the dying man was the same person who had sought help. This experience allegedly caused the priest to lose his hearing due to the 'strong sins' he confessed, leading to the belief that the alley retains a powerful, unsettling energy. Locals report hearing screams during Holy Week and feel a palpable presence.

Guest Chui recounts visiting the actual alley, feeling a 'strong energy', and speaking with a neighbor who hears screams during Holy Week, leading them to install security cameras.

Mexican folklore distinguishes between various female apparitions. 'La Malora' seduces men towards dangerous ravines, while 'La Ciguanaba' is a woman with a horse's face who appears to men, often those with 'infidel' or 'alcoholic' profiles. These entities are said to disappear when confronted with a cross gesture.

Chui shares a personal family story about a curandero (healer) who encountered La Ciguanaba while returning home late. The entity, initially appearing as a woman washing her hair, revealed a horse's face upon touch, causing the curandero to make a cross gesture, making it vanish. His wife, impacted by the 'bad air' he brought home, convulsed.

A lesser-known legend from Oaxaca, 'La Señora del Cerro', describes a malevolent entity in the mountains that calls out to lone travelers after dark, mimicking the voice of their mother to lure them. Those who follow are allegedly consumed, leaving only bones.

Chui's research, based on oral tradition from Oaxaca, details how locals were warned not to go to the hills alone in the evening because a 'lady' would call them with their mother's voice. This aligns with the idea that spirits can mimic loved ones to deceive.

Mountains and caves are believed to house 'encantos' or portals to other worlds, especially potent on specific 'cabalistic' days like the first Friday of March. Entering these can lead to temporal distortion, where minutes inside equate to years outside.

Paco recounts a story from a teacher about a man in Oaxaca who entered a mountain portal for what felt like minutes but was a year in real-time. Chui corroborates this with his grandfather's warnings about 'encantos' opening on the first Friday of March, cautioning against entering caves on that day due to the risk of entering another world and experiencing extreme time dilation.

A woman claims to be living in an alternate reality after a near-death experience with COVID-19. She 'woke up' to a reality where her mother, who had died of cancer in her original reality, was alive and healthy. However, in this new reality, she had never married her husband or had her son, despite retaining vivid memories of them.

Paco shares a story from a listener who, after a severe COVID-19 illness, found herself in a reality where her mother was alive, but her husband and son did not exist. She experienced profound grief for a child and marriage that, in her current reality, never happened, suggesting a 'soul swap' or shift between dimensions.

The Charro Negro is a legendary figure in Mexico, a man who sold his soul for wealth and now, as a punishment, rides the roads offering money to travelers in exchange for their soul, seeking someone to take his place. He can appear in various forms, including a black horse, a black dog, a rooster, or a shadow.

Chui shares the classic legend of the Charro Negro and a listener's story about their grandfather who, in desperation to save his sick daughter, declared he'd sell his soul. He later encountered a figure smelling of sulfur who offered him money, which he refused. Paco adds that some people actively try to invoke the Charro Negro for wealth, sometimes encountering other entities like a persistent ostrich-like creature if the ritual is incomplete.

La Pascualita is a famous mannequin in a bridal shop in Chihuahua, believed by many to be the embalmed body of the original owner's daughter, Pascuala, who died tragically on her wedding day in 1930. Its lifelike features, including visible veins, fingerprints, and real hair, fueled the legend. It was said to move and follow people with its eyes.

Paco details the legend, highlighting the mannequin's uncanny realism and the owner's strict rule that only she could change its clothes. Chui adds that a recent investigation (possibly by a brewery for an expo) allegedly confirmed it was an embalmed body, leading to its replacement with a conventional mannequin. Images displayed during the podcast show the incredibly realistic details of the original mannequin's hands and eyes.

In Mexican folklore, 'duendes' (or more accurately, 'chaneques', 'aluches', 'chanes', 'guajes') are nature spirits, often described as small, naked, and mischievous. They are considered amoral, meaning their actions, though sometimes harmful (like hiding children or causing distress), are not driven by human concepts of good or evil.

Chui shares a story from his grandmother about finding tiny footprints in swept ash, attributed to duendes. He also recounts a recent story (2008) of an elderly woman found suspended high in a 'tarral' (thorny bamboo), claiming 'naked grandchildren' (duendes) had put her there, leaving her mentally impaired. Paco adds a story from Campeche where a child was hidden by a 'duende friend' and only reappeared after the father 'scolded' the duende with a machete.