The chief use of religion lies in the desire that it fosters in men to live well, and virtuously.[49] It is true that for most men the fear of punishment and the hope of reward, either here or hereafter, are motives for right conduct: and some religions (and even Islam as taught by some Moulvies) give glowing pictures of Heaven and Hell awaiting good and bad people after death.[50] But these motives are unworthy of the higher nature [Arabic: qu wa ye malakūti] of man. They are like the crack of a whip or the show of green grass to a horse that will not run. They are not so effective and lasting as the high spiritual motive for a virtuous life furnished by true religion. I cannot dwell further on this point without entering upon a philosophical or metaphysical discussion which is foreign to the purpose of these Notes. Suffice it to say that the spiritual or religious motive for virtuous conduct is the best of all motives, as it conforms to the higher or angelic [Arabic: malakūti] nature of man and assists him in subduing his lower or animal [Arabic: ba ha'i mi] nature.[51] "The son of man is a unique | and complex product (of | Evolution) which has combined | in him the natures of | [Persian: Aadmi zada turfah m'a both the angel and the beast. | joo ne ast za fa-rish-ta sa-rish-ta If he leans towards the latter, | hay wan gar kunad mayl een shuwad his animal nature, he | wa kum azeen dar kunad qasn falls lower than the beast | aanshuwad beh azaan.] itself, but if he turns his | attention to the former, his | angelic nature, he rises higher | than the angel himself." | It is but religion, true Religion, that enables the "son of man" _i.e._, mankind to surpass angels in godliness. Note, this is exactly what Sir Oliver Lodge says in his book, _The Substance of Faith allied with Science_. There is another use of Religion to which I should refer briefly before I pass on to the main argument. You always intend doing many things but never succeed in doing them _all_, either because you change your mind or because somebody or something prevents you from carrying them out. It is nevertheless important to yourself and society that your wishes, which are naturally more numerous than your actions, should be as good as the actions themselves. Laws and social conventions cannot adequately control them, for they take account of only outward manifestations, that is, actions which flow or result from your inward desires, passions and prejudices. These are controlled by such religions as true Christianity and true Islam which take that as done which was merely intended to be done, and inhibit bad intentions even before they appear in action.