A Broad Perspective on Mental Healing

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xi                   A SYNTHETIC PHILOSOPHY OF LIVING                419
viction that reality itself can only be adequately described in terms of love ; that, in accordance with the Christian conception expressed in the Johannine writings, God is Love. From this we are led to Von Hugel's majestic statement. * Because He is Love and Lover, we cannot let love go ' I03 (vol. i, p. 115).
Without holiness perfect love is impossible, while love is the most notable characteristic of the holy man. Here, therefore, the Christian ideal of holiness bears greatly on the psychotherapeutic ' wholeness'. The importance of this relationship has been charmingly pleaded by Prinzhorn. ' If we were less intellectualistic and more clear sighted for the symbolic backgrounds of words/ he said, ' we should not allow ourselves to be tranquillized by the similarity in origin of the words " whole " and " holy " {Heilung and heil)> but we should see the white medical overall transformed into the oppressive black robe, the ostentatious priestly garment and all the ritual of Shamanism, both ancient and of the latest fashion. This change of attitude from physician to priest is not grossly exaggerated by the graphic comparison of garments, but on the contrary rather ennobled by the rank of the institutions thus symbolized.'
The question of the wholesome life is that of the relationship between two groups of facts. The moral value of any individual life depends on the right use of the controls, but to some extent it also depends on the amount of free vital energy. Psychologists are, as we have seen, divided on the question whether we may trust the prima facie evidence for a number variously esti mated by different authorities of specialized ' instincts into which the general conative energy of human life can be structurally divided. It is sufficient to observe that there are specialized channels of some sort along which energy tends to flow spontaneously. These channels can