Carl Jung addressed the root issue -- pyschological taboos -- in his introduction to the Wilhelm translation of
I Ching.
" The I Ching insists upon self-knowledge throughout. The method by which this is to be achieved is open to every kind of misuse, and is therefore not for the frivolous-minded and immature; nor is it for intellectualists and rationalists. It is appropriate only for thoughtful and reflective people who like to think about what they do and what happens to them -- a predilection not to be confused with the morbid brooding of the hypochondriac. As I have indicated above, I have no answer to the multitude of problems that arise when we seek to harmonize the oracle of the I Ching with our accepted scientific canons. But needless to say, nothing "occult" is to be inferred. My position in these matters is pragmatic, and the great disciplines that have taught me the practical usefulness of this viewpoint are psychotherapy and medical psychology. Probably in no other field do we have to reckon with so many unknown quantities, and nowhere else do we become more accustomed to adopting methods that work even though for a long time we may not know why they work. Unexpected cures may arise from questionable therapies and unexpected failures from allegedly reliable methods. In the exploration of the unconscious we come upon very strange things, from which a rationalist turns away with horror, claiming afterward that he did not see anything. The irrational fullness of life has taught me never to discard anything, even when it goes against all our theories (so short-lived at best) or otherwise admits of no immediate explanation. It is of course disquieting, and one is not certain whether the compass is pointing true or not; but security, certitude, and peace do not lead to discoveries. It is the same with this Chinese mode of divination. Clearly the method aims at self-knowledge, though at all times it has also been put to superstitious use."
https://www.iging.com/intro/foreword.htm
By his "pragmatism", I understand something along the philosophical pragmatism of Wittgenstein and his "usage is meaning" line of thought. Jung is saying it is not clear how or why this stuff works, but subjectively a "thoughtful" and "reflective" person seems to discern meaning and gain (personal) insights through the process. In other words, a psychological phenomena.
He also touches on the point of your well aimed remark in noting "misuse". I personally think Jung is understating the dangers involved. (For relative reference, think of the not-so-hot topic of "dangers of meditation" to understand the underlying common pschological issue of probing your culturally protected taboo zones that keep you "normal"/"stable").
The fact of the matter is that occult "divination" tools are dangerous, more dangerous than even "scripture". They have been consistently proven to be culturally corrosive as they undermine rational thought and provide shelter for charlatans, undermine decision faculties of the diviner, and undermine the necessary coherence between our inner life and our outer reality. And the symbolism involved require deep study to avoid misunderstandings. People also seriously discount the inevitable impact of 'divination' on the mind of the inquirer, the careless and ignorant dabbler in occult tools. So promoting them as if they are harmless little nothings is very irresponsible. One has to be very thoughtful and reflective (to say nothing of the erudition required) to not misuse such tools. Very few people meet the required standard. I personally think it has been an error to promote esoterica to the masses. Its like giving guns and bullets to children.