Hard to categorize in my current shelving scheme, but Dion Fortune was definitely a psychologist. I believe her aims in writing this book were dual-she wanted to warn the neophytes, but she also wanted to give a wake up call to unscrupulous lodges of magicians. I appreciated her stories that were candid about her own missteps, although the anecdotes are tiresome to a reader who wants a how-to manual. This is not a manual in the technical sense, except to advise those who feel like they have been oppressed by someone else's mental projection to sever contact immediately and find a private space to pay attention to their health. Most of the aid seems to come from third parties, wiser folks you call in to help. Yet she cautions about seeking aid, she gives means for discernment as to identifying a psychic attack or diagnosing a fit of nerves or some physical ailment descending. So a thorough housekeeping is advised, both of one's circumstances (leave) and one's person (eat small meals, regularly exercise, keep clean inside and out, and take up some cheerful pastime to avoid the obsessive nature of psychic interference.) Once the mundane has been seen to, there are instructions for protective circles, prayers and self sealing interspersed in the anecdotes. Many of her prayers sound like BCP, which does offer an exorcism rite, if memory serves. She recommends a clear yes for any decision regarding psychic associations, and knowledge of how to undo any magical working before that working is undertaken. Religious observences should be maintained, if customary.
Obviously she's trying to hit multiple audiences. The most clandestine are lodges which prey on lonely women and exploit their unconscious sexual vulnerability, their emotional vulnerability, usually for monetary or sexual exploitation. She is anti-drug and notes they are sometimes used to blur the will of the acolytes, or simply trafficked in for profit. Alcohol doesn't escape from her cautions either. Young men might be as susceptible as lone women. Criminal elements might be enticed by promises of power, either as individuals who seek dominance over others, or as social structures that promote bullying, extortion, blackmail and exploitation. Clearly Fortune was cautioning her associates that their baser activities had not gone unnoticed.
A further note about this book-it is clearly a product of it's times, racial theories abound, it is biased in terms of religious practices, and parts of it ooze homophobia, and some sexism is quite clearly stated. Reading afield informed me that Fortune was sent to an agrarian school for troubled girls, where she rose to the level of instructor. It's clear that she dealt with the prevailing psychological school that distained lesbians and nonconforming women. I think she was probably the latter and was deeply disturbed by the former, and says that she has no sympathy for the crushes of some of her fellow travellers in occult circles. Apparently hers was an era in which Britain was having a purge of genderbenders and gays, and she found certain employment in this area. She is quite sensitive to the the use of occult circles as a means for power for unmarried women, and also that they were preyed upon by the unethical circles. Some of my interest in reading Fortue seems to be the direct connection to later novelists, like Lackey and MZB.