44. On Magnetism and Hypnotism

Hedvigis, laboring under a grave illness, consults several physicians, but in vain. Hence she first approaches Pancratius, who prescribes to her that she wear an artfully fashioned necklace for exciting the electric, biotic fluid. When she had done this for some time and had experienced some relief, she consults Nicetas, another physician, indeed an honest man, who counsels her to be subjected to hypnotism for exciting magnetic sleep in her, in which a benign crisis of the infirmity will be had. And he asserts that he will do this with every superstition and every other illicit circumstance entirely removed. But Hedvigis, since she is a timorous woman, before she furnishes her consent, seeks the counsel of the confessor.

Q. Has Hedvigis, in the first case, sinned; and what ought the confessor to respond to her in the other?

R. Hedvigis, in the first case, sinned in no way. The reason is that in applying that remedy there was no superstition, and no other illicit circumstance. As regards superstition, there is no doubt that electric fluid exists in inanimate bodies, of altogether marvelous power and efficacy. Therefore nothing prevents that the same fluid exists in animate bodies, in plants, in animals, in man, and that in these it obtains a still special efficacy from the soul, which is the intrinsic principle of life; whence a fluid of this sort is also called biotic. And certainly, as electricity excited from without in man can be gravely harmful to man, like other elements, why also can it not, when excited in due manner, produce salutary effects, which also happens in other elements applied extrinsically to the organism? And thus in fact there are several who are well or badly disposed according to the various state of the electricity of the air. But there is nothing illicit and immoral in this, that someone should wear a necklace made from a determined metal, or from sealing wax, or from another similar material apt for exciting or extinguishing electricity.

As regards the other case, since there is question only of merely exciting sleep, which can be excited by several natural means, it does not seem that superstition must necessarily therefore be asserted. And every superstitious cause being removed, as, for example, if this were done by the mere command of the will, and likewise every immoral circumstance being removed, as, for example, if a dishonest touch were used, nothing is then had which appears illicit. Wherefore it does not seem that the confessor, in the case, can burden Hedvigis' conscience with grave sin. Indeed, the oracles themselves of the Holy See condemn not magnetism, but the abuse of magnetism. And it is well established among the doctors that those things are to be judged natural which are not established to exceed the powers of nature, whether from the effects themselves which followed, or from the causes applied, or from the manner of applying these. But, since this matter generally is not without grave danger, the confessor will indeed act prudently by exhorting Hedvigis that she apply another remedy and omit this one. D'Annib., ed. 3, p. 2, n. 53. Cf. G. 271 seqq.

It will not be beside the matter here to note that, just as in this matter of magnetism and hypnotism there are several who hold all things as natural and licit, so on the contrary there are not lacking those who hold all things as superstitious and illicit. The former and the latter err together. - Speaking of fascination, St. Thomas, 1 p., q. 117, a. 3, ad 2, says: "It must be said that from the strong imagination of the soul the spirits of the conjoined body are changed, which change of the spirits takes place especially in the eyes, to which the subtler spirits come.... Thus therefore, when some soul has been vehemently moved to malice, as happens especially in old women, her look is made poisonous and harmful according to the aforesaid mode, especially to children, who have a tender body and one easily receptive of impression. It is also possible that, by the permission of God, or even from some hidden pact, the malice of demons cooperates in this, with whom sorceress old women have some covenant."

When the aforesaid change has been produced in the body, as St. Thomas says in the same place, "the continuous air is infected up to a determined space." And this indeed is verified in contagious diseases, which are not always communicated by bodily touch, but also without touch, and therefore through infected air. And thus through this change of one's own body an exterior body can be changed. St. Thomas, ibid., ad 3. What, then, prevents some impression from being produced naturally by a look, for example, imagination also assisting? - And thus Scavini, 12th ed., Milan, 1874, l. 1, n. 247, commemorating this doctrine of St. Thomas concerning fascination, says: "One is natural, of which we have an example in magnetism, when from the fixed gaze of another someone easily receives impressions.... Another is superstitious and is called common fascination, which is believed by the common people, namely that those looking with an envious mind harm.... Here also we note that not all things which are believed to be deceits are such; for the sagacity and imagination of man can have many parts; for how very powerful it is, and of how many evils it is a cause, philosophers everywhere prove by inescapable arguments and facts." Besides, St. Thomas wisely warns, 2. 2, q. 60, a. 4: "Where manifest indications of someone's malice do not appear, we ought to hold him as good, interpreting for the better insofar as it is doubtful." - Yet it is rightly counseled then to premise a protestation of not willing the effect, if some superstition lies beneath. Cf. D'Annib., l. c.; St. Thomas, Quodl. 12, a. 13.