Moreover this power of inhibiting the little troubles of the body and of bringing to work and effectiveness the deepest powers of the mind belongs not less to any other important idea and overpowering purpose. The soldier in battle does not feel the pain of his wound, and in an emergency everybody develops powers of which he was not aware. The same effect which religion produces may thus be secured by any other deep interest: service for a great human cause, enthusiasm for a gigantic plan, even the prospect of a great personal success. Thus in a psychotherapeutic system, religion has only to take its place in line with many other efforts to inhibit the feeling of misery and to reenforce will and self-control by submission under a greater will. That in the case of religion this submission, from an entirely different purposive point of view, also has a moral and religious value, has in itself no relation to the question of its therapeutic character. It ought not to lead to any one-sided preference, inasmuch as religiously indifferent agencies may be in the particular case a more reliable means of improvement. Moreover the psychological symptoms are, after all, only a fraction of the disease and very different bodily factors, digestion and nutrition, heart and lungs and sexual organs may be most intimately connected with the disturbance of the equilibrium. Medicine today no longer believes that hysteria originates in the diseases of the uterus or that neurasthenia necessarily results from insufficiencies of the stomach, but it would be a graver mistake to believe that mental factors alone decide the progress of the disease, however prominent the mental symptoms may be in it. From the physician's encouragement and the minister's influence towards new faith in life, a short way leads to the influence of suggestion. It is on the whole the way which leads from the general psychotherapeutic treatment to the specific one directed against particular symptoms. IX THE SPECIAL METHODS OF PSYCHOTHERAPY