Scholion I. On Hypnotism

I. Notion. Hypnotism, taken actively, is the art of producing artificial sleep or a state similar to sleep, in which the faculties of the hypnotized person, the faculties, I say, of the sensitive part of the soul, are subject to the direction of the hypnotizer. Taken passively, it is the sleep itself or the state similar to sleep.

II. Morality. 1. Hypnotism, that is, both the exercise of it and recourse to it, as it is ordinarily practiced, is free from superstition. For it is sufficiently evident that the phenomena of hypnotism, as they commonly occur, are natural. So say almost all who have examined this matter more deeply. And indeed the aforesaid phenomena are similar or nearly similar to those which even outside hypnosis are sometimes detected in certain sick persons, sleeping persons, somnambulists, hallucinating persons, and delirious persons, etc. Moreover, the fact that the hypnotized person afterward does the things which were suggested or imposed upon him in the hypnotic state is easily explained. Namely, when the appointed time has arrived, the suggestion is aroused and the same state of hypnosis is induced wholly or partly, and thus it happens that he now fulfills the command imposed at the time of the former hypnosis.

I said as it is ordinarily practiced, because certain things are said sometimes to occur which, if they have place, seem to exceed natural powers; for example, distinctly to utter continuous words never heard in an unknown language. But the things which cannot be attributed to natural powers must certainly be ascribed to the demon, since God, the Angels, or the Saints do not involve themselves in foolish things of this kind.

2. Hypnotism, although free from superstition, is nevertheless unlawful without a grave cause; it becomes lawful for a grave cause, provided due precautions are applied. The reason for the former is that the hypnotized person, because the use of reason and free will has been removed or at least diminished, is plainly, or at least more than is fitting, subjected to the will of another. The reason for the latter is that there is an act not evil in itself, which equally immediately produces a good effect, that is, the capacity of receiving wholesome impressions or suggestions, and an evil effect; indeed the evil effect seems of such a kind that it would be lawful, even through its mediation, to obtain the good effect (n. 60). Moreover:

a) Grave causes are, for example, a disease to be cured when another harmless and equally secure means for curing it is lacking; the advancement of science; a depraved habit, or even scruples, to be put away. It is not lawful to use hypnotism for extorting the confession of a thing; cf. the duties of judges. Moreover, in order that it be lawful to cast someone into hypnosis, the consent of the person to be hypnotized is required; otherwise injustice is committed, namely because of the induced privation or diminution of the use of reason and free will.

b) The precautions to be used consist in this, that one approach a skilled and upright physician, who namely will not abuse his power. It is most strongly to be advised that a witness be present. But the physician should carefully weigh "whether the evils which are cured by hypnotism are greater than those which will naturally follow it. For it is established that through hypnotism the common system of the nerves suffers an anomalous and of itself harmful affection; this does not prevent a certain morbid condition of the nerves from being able to be removed by hypnotism, though with detriment to another part to arise."¹

Note. Animal magnetism or Mesmerism, Braidism (from their inventors Mesmer and Braid), and hypnotism do not differ formally, or at least under the moral aspect; so it suffices to have spoken about hypnotism.

¹ Lehmkuhl, I, 502.