The Dangers of Divination and Misplaced Faith Deliverance: A Reflection on Faith, Psychology and Ethics

 

In the Old Testament the practice of psychics and mediums is described as “an abomination.” The prophet Zechariah warns against false diviners who lead people astray, stating: “ the diviners have lying visions and publish empty dreams and voice misleading nonsense, naturally the people stray like sheep” (Zechariah 9:9-10). This powerful statement captures the essence of human vulnerability when faced with the unknown. Diviners, psychics, and mediums, who claim supernatural insight, often prey on this vulnerability. The Old Testament goes further to label such practices as “an abomination,” underscoring their incompatibility with the worship and honor of God. 

The Catechism of the Catholic Church echoes this stance, admonishing that “all forms of divination are to be rejected”  including “other practices falsely supposed to 'unveil' the future.” These types of divining “conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone” (CCC 2116). This teaching serves as a backdrop to a recent and ethically complex case involving a 17-year-old girl allegedly “possessed” by spirits. 

Case Study: Ethical and Psychological Dimensions of "Possession"

A group of ten people from a family brought this young girl, to a priest  for ‘exorcism’ being fully convinced that she is possessed. She is living with her would-be-husband –ten years her senior– with the consent of her own non-Christian parents, for two weeks. After three days of waiting for an appointment, the priest declared her “possessed by 12 spirits,” reportedly driving them out through prayer and advising the use of religious tools such as a Rosary and  other prayers from a Bengali Prayer Book – Amar Sohochor. They brought the Rosary and the Prayer book to me, a priest, to be blessed. I prayed over and blessed them. On speaking with them I came to know that she was told to invite other family members to pray as well, and consequently get baptized. Therefore, this experience led to such a call for Christian family prayers and the encouragement of baptism for non-Christian family members. 

Ethical Concerns: A Veil of Proselytization? 

This seems, to me, a proselytizing process and strategy, which is forbidden by the Church. While spiritual healing is integral to Catholic pastoral care, there are ethical concerns when practices appear to blur the line between genuine care and proselytization. Encouraging the girl’s family to convert under the pretext of spiritual deliverance is problematic. Such actions risk contravening the principle of respecting individuals' freedom of conscience and belief.  In fact, the future-husband, a rationalist, does not endorse such ‘blind bhut-possession’ theory, saying, the girl is ‘acting’ that way, due to other factors which she is not disclosing.

A Psychological Perspective 

Which are these factors ? I tried to discuss and counsel her on the first day, in finding out the possibility of those factors, and  make her understand, accept, and act accordingly. She was advised to go back to her parental home, rest and relax. I suspect, she is going through a fear complex, unable to express and share with anybody. There might be a certain hysteria or hallucination. Therefore, the girl’s behavior, interpreted by her family and this priest as ‘possession’, raises questions about underlying psychological or sociocultural factors: 

Age and Marital Circumstances: The fact is the boy is ten years elder to her. At 17, the girl may not be emotionally or physically prepared for marriage, especially with a partner ten years her senior. 

Fear and Trauma: Her condition could stem from fear of sexual encounters, coupled with malnourishment and sleep deprivation. 

Mental Health Considerations: Symptoms such as hysteria or hallucinations could indicate an underlying psychological disorder rather than spiritual possession.  Her husband's rationalist perspective underscores the need for medical and psychological evaluation over supernatural explanations.  She needs counseling and mental support.

Seeking Balanced Interventions 

This case highlights the importance of distinguishing between spiritual care and psychological support. The young girl’s behavior might reflect internalized stress, fear, or even societal expectations rather than supernatural possession. Counseling, mental health support, and open dialogue are critical to addressing her challenges.  Furthermore, the Church's role is to focus on compassionate care rather than coercive or potentially manipulative strategies. This aligns with Christ's example of meeting individuals where they are, respecting their dignity and autonomy. 

Zechariah's words remind us of the dangers of misplaced faith in diviners who exploit fear and ignorance. Similarly, the Catechism warns against the desire for control over hidden powers. In this case, ethical and psychological dimensions call for a thoughtful response that prioritizes the girl’s well-being over spiritual sensationalism.  Addressing such situations requires an interdisciplinary approach, blending theological wisdom, psychological insight, and ethical discernment. Above all, respect for human dignity must remain at the forefront of any intervention.