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Psychic Self-Defence (Dion Fortune) · 103 of 129

16. Diagnosis Of The Nature Of An Attack-d

Note the dates carefully, and turn them up in an ephemeris of those years, and observe how the moon stood in relation to them, also the planets. Observe whether they fell on or about the equinoxes or solstices. Note also the days of the week upon which they occurred. If you found that all the crises of the case occurred on Thursdays, or round about the Vernal Equinox, or at the full moon, you would have a piece of information which was of considerable significance. You would be sure of one thing, at any rate, that you were dealing with a case in which the invisible psychic tides played a part. Information should also be sought concerning the place or places in which the different crises of the trouble took place, and especially the circumstances attending its first onset. It is exceedingly useful if possible to visit the place and sense its atmosphere. A very great deal can also be learnt from visiting the place where the patient is living. Having obtained such geographical information as you can, study it carefully in connection with a large-scale Ordnance map. Access to this, and to all relevant information desired, can readily be obtained at any public library. Note whether there are any prehistoric remains in the neighbourhood, and if so, how the house bears in relation to them. Observe not only whether it is near any of them, but whether it is in a direct line between any two of them. Look up the history of the district, and see whether it affords any further information. Roman remains are often at the bottom of the trouble, for the legions brought some very queer cults with them in the days of Rome’s decadence. Druid remains, too, should be suspect if they are near neighbours. Enquire also concerning any unusual objects in the house, such as images of the deities of primitive cults or savage weapons. It is quite possible that powerful elementals are attached to these. Enquire whether the trouble seems to lift when the patient goes away to another place. If the reply is in the affirmative, it may safely be presumed that local conditions are at the bottom of the trouble. But if the reply is in the negative, it does not necessarily follow that the opposite is the case. It may also be that the trouble does not depend upon the place, but upon some person residing at the place. Never forget that in the great majority of cases that person’s harmful influence is due to an unfortunate psychic make-up rather than deliberate abuse of occult knowledge. Be very slow to accept the latter hypothesis, for its occurrence is comparatively rare. And even if the person suspected is known to have occult knowledge and can be proved to be antagonistic to the patient, it does not necessarily follow that the attack is conscious and deliberate. It may be unconscious and reflex. It is quite true that an occultist ought to have sufficient control over his vehicles to prevent them from acting independently of his will and consciousness; but this is not always the case. People are at many different stages of development. There is always a difficult period between the awakening of the higher powers and their full control. Enquiries should also be made concerning the nature of the dreams, and whether the patient is subject to night mares apart from any question of occult attack. Also whether he has ever had any other psychic experiences, and if so, of what nature. Finally, a careful enquiry should be made concerning the patient’s associates, as to whether any of them are psychic, or students of the occult. Be very careful, however, not to cast suspicion upon any person unless you have conclusive evidence and it is essential to do so in order to save the patient. Remember it is always possible that you may be mistaken. A case was reported in the papers not so long ago of a man who committed suicide because a doctor told him that he had organic heart disease and ought not to marry the girl he was engaged to.
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Themes
Animismcosmology

The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.

The passage discusses sensing the atmosphere of places, prehistoric remains (Druid/Roman), and objects potentially holding 'powerful elementals', aligning with spirits inherent in landscape and objects.

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Astral Lightcosmology

The universal fluid or medium of occult philosophy — Lévi's Great Magical Agent — that transmits will, thought, and magical influence between minds and matter, and preserves the impress of all forms and actions as a book of consciences; cognate with akasha and the anima mundi. Distinct from cosmic_sympathy (a doctrine of hidden affinity) in being a substantival medium that can be charged, directed, and abused.

The passage refers to 'invisible psychic tides' that play a part in the crises, implying a medium of transmission for psychic influence consistent with the Astral Light.

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Cosmic Sympathycosmology

The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.

The instruction to correlate crises with planetary positions, moon phases, and equinoxes relies on the doctrine that celestial movements resonate with earthly psychic events.

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Hauntingcosmology

The interference of a discarnate human soul, or the lingering condition of a particular place, with the living — Dion Fortune's distinction between a soul in distress that clings out of ignorance and ties itself to a person or locality, versus deliberate malice. Distinct from animism (indwelling nature-spirits inherent to a place by nature, not a specific dead individual's soul) and from psychopomp_journey and ancestor_veneration (guiding the dead onward, or the living's ongoing ritual obligation to the honoured dead) in naming the pathological case: a soul that has NOT been guided onward and instead interferes, whether with a person or a place.

The text investigates whether trouble lifts when the patient leaves a place, suggesting local conditions or place-bound presences (elementals or lingering influences) are at the bottom of the trouble.

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Magical Willpraxis

The doctrine that human volition, cultivated by discipline and emancipated from passion and servitude, is the primary instrument of magical operation — will confirmed by persistent acts acquires causal power over self, others, and nature; distinct from faith and from mere desire.

The text discusses the control an occultist ought to have over their vehicles and will, noting that lack of control can lead to unconscious attacks.

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Psychic Attackpraxis

The doctrine and practice of one person deliberately inflicting harm on another through trained will, mind-power, or occult technique alone, without physical contact — producing exhaustion, illness, breakdown, or death in the victim; recognised cross-culturally as witchcraft, hexing, or the evil eye, and treated in Western esotericism as a genuine occult hazard requiring diagnosis and defence rather than dismissed as superstition. Distinct from magical_will (the general doctrine that trained volition has causal power, of which this is one malevolent application) and from spirit_conjuration (which subordinates an already-existing summoned spirit, rather than directing the operator's own power at a person).

The entire passage is a guide for diagnosing the nature of a psychic attack, distinguishing between local conditions, unconscious influence, and deliberate occult abuse.

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Psychic Vampirismanthropology

The condition, often unconscious on the vampire's part, in which one person chronically drains the vital force of another in close relationship, leaving the victim persistently exhausted or ill while the vampire is sustained. Distinct from psychic_attack in mechanism (a parasitic, often unintentional energy-transfer within an ongoing relationship, rather than a deliberate willed assault) and in being a chronic condition rather than a discrete event.

The passage mentions harmful influence due to 'unfortunate psychic make-up' rather than deliberate abuse, which aligns with the concept of unconscious draining or negative projection.

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