Demonic Roots in Acupuncture and Hypnotherapy Theology
Theology has long considered the nature and influence of demonic forces, particularly in relation to practices that claim to access hidden knowledge or power. Early Christian writers, such as Augustine, discussed theurgic arts, which involved the invocation of demons for purification or other effects. Augustine noted that some, like Porphyry, believed these effects were achieved through the power of heavenly bodies, while others attributed them directly to demons [1, 2]. He warned against such practices, identifying the "wonderfully lovely appearances of angels or gods" seen in these rites as deceptions by Satan, who "transforms himself into an angel of light" [2].
The Patristic writers frequently associated demons with impurity and deception. Tertullian described sorcerers calling forth spirits, making "souls of the dead to appear," and using "juggling illusions" to perform miracles, attributing these to the power of angels and demons [3]. Similarly, other early Christian texts speak of demons sending dreams and influencing oracular responses, though they caution that such prophecies do not prove divinity [4]. Hippolytus noted that certain heretical groups invoked "subordinate demons and dream-senders" and engaged in "tricks of sorcery," believing they could gain sway over spiritual entities and the world [6]. The frequent characterization of evil spirits as "unclean" in biblical texts, such as Luke 4:33, further underscores this association with impurity [5].
Thomas Aquinas, in his Summa Theologica, also addressed the nature of demons and their potential influence. He noted the Peripatetic view that denied the existence of demons, attributing phenomena to heavenly bodies, a position Augustine also observed in Porphyry [1]. However, Christian theology generally affirms the existence of demons as spiritual beings capable of influencing the material world and human perception. The concern within theological discourse is that practices like acupuncture and hypnotherapy, if they are understood to operate through non-natural or spiritual means outside of divine sanction, could potentially open avenues for demonic influence. This perspective views such practices as potentially tapping into forces that are not from God, thereby risking entanglement with deceptive spirits.
Sources
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of the Action of the Corporeal Creature, Art. 5: Article: Whether heavenly bodies can act on the demons? I answer that, There have been three opinions about the demons. In the first place the Peripatetics denied the existence of demons; and held that what is ascribed to the demons, according to the necromantic art, is effected by the power of the heavenly bodies. This is what Augustine (De Civ. Dei x, 11) relates as having been held by Porphyry, namely, that "on earth men fabricate certain powers useful in producing certain effects of the sta”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 10.--CONCERNING THEURGY, WHICH PROMISES A DELUSIVE PURIFICATION OF THE SOUL BY THE INVOCATION OF DEMONS. (part 2): and avoid the deceit of such wicked spirits, and listen to sound doctrine. As to those who perform these filthy cleansings by sacrilegious rites, and see in their initiated state (as he further tells us, though we may question this vision) certain wonderfully lovely appearances of angels or gods, this is what the apostle refers to when he speaks of "Satan transforming himself into an angel of light."(1) For these are”
- Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XXIII. (part 1): Moreover, if sorcerers call forth ghosts, and even make what seem the souls of the dead to appear; if they put boys to death, in order to get a response from the oracle; if, with their juggling illusions, they make a pretence of doing various miracles; if they put dreams into people's minds by the power of the angels and demons whose aid they have invited, by whose influence, too, goats and tables are made to divine,--how much more likely is this power of evil to be zealous in doing with all its might, of its own inclination, and for its own objec”
- Schaff ANF/NPNF (Patristic) “ANF Vol 8: Twelve Patriarchs, Excerpts, Epistles, Apocrypha, Decretals — CHAP. XVI.--POWERS OF THE DEMONS.: "But that the soul of each man embodies the forms of demons after his own preconceptions, and that those who are called gods do not appear, is manifest from the fact that they do not appear to the Jews. But some one will say, How then do they give oracular responses, forecasting future things? This also is false. But suppose it were true, this does not prove them to be gods; for it does not follow, if anything prophesies, that it is a god. For pythons prophesy, yet they are cast out by u”
- Luke (Presbyterian) “Jamieson, Fausset & Brown on Luke 4:33: DEMONIAC HEALED. (Luk 4:33-37) unclean--The frequency with which this character of impurity is applied to evil spirits is worthy of notice. cried out, &c.--(See Mat 8:29; Mar 3:11).”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — CHAP. XX.--THE HERESY OF CARPOCRATES; WICKED DOCTRINES CONCERNING JESUS CHRIST; PRACTISE MAGICAL ARTS; ADOPT A METEMPSYCHOSIS. (part 2): are in the habit of invoking the aid of) subordinate demons and dream-senders, and (of resorting to) the rest of the tricks (of sorcery), alleging that they possess power for now acquiring sway over the Archons and makers of this world, nay, even over all the works that are in it. (Now these heretics) have themselves been sent forth by Satan, for the purpose of slandering before the Gentiles the divine name of”