222 PSYCHOTHERAPY : SCIENTIFIC AND RELIGIOUS chap.
the churches or of quacks. ' The essential function of psychotherapy is the same as that of every religious community. ... Its concern is that the sufferer shall find a form of security for life, freedom from the isolation that is full of fear to " wholeness of life, to new comradeship, to the world, perhaps to God ".' ' All psychotherapeutic . . . leadership must seek the sustaining mean between rational regulation and the devotion that redeems the lost/ ' It is simply not true that one can discuss with a neurotic, even for a single hour, his quite ordinary troubles (headache, sleeplessness) without the personal view of the world being revealed and urged, in estimates and even in questions. . . . However agile the . . . talent with which the therapist folds the mantel of objectivity into ever new forms, it avails him nothing, what acts is the law of his own life ... his personal ethos' ' The therapist is the representative of the supreme law ; in the religious sense the mediator.1** He contends that a true psychotherapeutic method must comprise curative factors of three orders suggestive, training (i.e. reeducate) and erotic. Ultimately any method to be of value must create ' for the cramped inhibited lonely human being in his perplexity, such security, certainty and union with his environment, as shall provide a sort of substitute for the full biological security that he has lost'. In the words of H. Crichton-Miller 40 (p. 240), Prinzhorn ' has broken away from convention attitudes both psychological and philosophical, and he offers a synthesis of biology, psychology and religion which commands respectful consideration \
The late Ian Suttie 224 became dissatisfied with the Freudian position and stressed the ' need for companionate love ' as against Freudian sex ; it implies the need for security and protection. Hate and aggression are the results of thwarted love. Suttie's position is