of the Maori and strive to eradicate them, to make him “fully integrated”, to remove his “illusion”. The concepts put forward by Jung are far more potent, more flexible in their approach to myth and religion. There is a great need (and the possibility) to pursue the problems of Maori mental ill-health from different premises, premises more suited to the realities of Maori psychic life.

ONLY A DOCTOR CAN TELL In other ways the book is unsatisfactory and misleading. For instance he says that “doctors are not necessarily the best” for the treatment of psychosomatic disorders, i.e. those bodily diseases in which disturbed emotions play a large part. He would suggest lay therapists, i.e. those without any medical training. Surely a medical training is absolutely essential in this of all psychiatric fields dealing with such diseases as (in his own words) “peptic ulcer, cardio-vascular troubles, diabetes, asthma, hay-fever, eczema, various skin disorders, rheumatism, eye, ear and throat cases”! ! He says that once the lay therapist has excluded an “organic basis” he can go ahead and cure with psychotherapy. Just how does the lay therapist exclude the organic basis, how does he tell the difference between an anxiety state and a toxic goitre which can present with the same symptoms, and what if it's a bit of both as it usually is? How does a layman diagnose a person who is weak, tired, depressed, fed up and bitter because he has undiagnosed early T.B. or cancer, or having peculiar personality disorders because of a brain tumor. Non-medical psychologists are extremely useful, like tohungas, in their place, but there is a limit to their powers, even in our credulous generation. Both think they can cure psychosomatic diseases, but neither can, and for very similar reasons. The whole idea of directing diseases rigidly into those “of mind” or “of the body” is rubbish. It's always a bit of both and a medical and psychiatric training is required to weigh the various factors at all stages.

THE SUPERNATURAL FORCES IN HEALING Apart from being misleading in several important respects, this book suffers from the heavyhanded dullness which permeates so many psychological treatises like an anaesthetic these days. The author makes obeisance to all the modern shibboleths—the need of children for natural feeding, for proper toilet training, for affection, for security, for tolerance of their habits, etc., etc., but these just don't mean anything any more. They will make the children “integrated and harmonious”, “mature and adult”. One must “steer a middle course” … one yawns, the head nods—we know all those things, those things which sidestep the vital question of upbringing. What children really need for bounding mental health is to have parents who will make them intelligent, passionate, handsome, rich and proud. Excusably enough this book discreetly gives no directions for attaining such a goal. But what makes this book unacceptable to a Maori (or a pakeha) as a blueprint for New Zealand's mental health is its totally secular nature. The author puts forward a picture of mental health which allows no room for religious sentiments or supernatural belief, no room for the driving force of myth and symbol which alone give life its radiance. His picture is one of rather out-dated gross and absolute materialism. If Maori mental health is to improve it cannot be by the means he advocates. Rather it will have to come from the Maoris themselves, who have access to the treasures of their ancestors, treasures buried in their mythology and religion which need to be re-interpreted, infused with new energy to meet the demands of their descendants here in the world. There must be Maori psychiatrists and psychologists, more and more of them. (As far as I know there are only two in New Zealand at present.) They are the ones who will unlock the secret places, and who knows, might make a richer world for mankind.

This writing shows DISCRIMINATION … and so does the choice of Croxley PADS & ENVELOPES A John Dickinson PRODUCT