As regards being treated with such magnet bracelets; if it is confirmed that it is beneficial with scientific experiments and not with just illusions, then the matter is as mentioned that there is a difference of opinion about it. However, if the issue has a connection with magic and superstition, then it is an obligation to avoid it. Shaykh Ibn Baaz may Allaah have mercy upon him was asked about the use of some magnet bracelets for treatment and he answered: “There is no doubt that wearing such magnet bracelets is similar to what the people used to do in the Pre-Islamic era of ignorance, as it is either among the forbidden polytheistic matters or among its means, so the least that can be said about it is that it is a doubtful matter.”[/quote]
This quote from islamqa on using healing crystals is also interesting. This is not relates to our initial topic, as this fatwa and the one from Islamweb are referring to treatments for "regular" illness, and not for those affected by the evil eye. I don't get the impression that they allow experimentations such as those in the OP, nor using bracelets etc when it comes to the evil eye.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, explaining the means that it is permissible to use for treating sickness:
The means that Allah, may He be exalted, has caused to be means are of two types:
Means that are prescribed in Islam, such as the Holy Qur’an and du‘aa’ (supplication), as the Prophet (blessings and peace of Allah be upon him) said concerning Soorat al-Faatihah: “How did you know it is a ruqyah?” And the Prophet (blessings and peace of Allah be upon him) used to perform ruqyah for the sick by offering du‘aa’ asking Allah, may He be exalted, to heal by means of his du‘aa’ whomever He wanted to heal thereby.
Physical means such as regular medicine that is known through sharee‘ah, such as honey, and through trial and experience, such as many other kinds of medicine and remedies. For this category, the effect should be direct, not by way of imagination. If it is proven that something has a direct effect, then it is valid to be used to treat sickness and healing will be achieved thereby, by Allah’s leave. But if it is just something imaginary that the sick person imagines will bring him psychological relief based on that imagination and that it will alleviate the sickness, and perhaps this psychological sense of relief may lead to recovery from sickness, then in this case it is not permissible to rely on it and that does not prove that it is a remedy. That is so that people will not pin their hopes on illusions. Hence it is forbidden to wear halaqah bracelets, strings and the like to cure or ward off disease, because that is not a means that is prescribed in sharee‘ah, nor is it proven on the basis of trial and experience. So long as there is no proof that it is a means of healing in either shar‘i or scientific terms, it is not permissible to take it as a means, because taking it as a means is a kind of contesting the sovereignty of Allah, may He be exalted, and it is associating something else with Him, because He is the only One Who creates cause and effect (and such actions attribute effects to causes that Allah has not made to be such).
End quote from Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen, 17/70