I experience the objective or even cosmical character of my enterprises. They have a momentum which makes me their instrument rather than their perpetrator. A paradoxical relation between religion and morality has always interested observers of custom and history. Religion is apparently as capable of the most fiendish malevolence as of the most saintly gentleness. Fielding writes that, "When religion is brought out or into daily life and used as a guide or a weapon in the world it has no effect either for good or evil. Its effect is simply in strengthening the heart, in blinding the eyes, in deafening the ears. It is an intensive force, an intoxicant. It doubles or trebles a man's powers. It is an impulsive force sending him headlong down the path of emotion, whether that path lead to glory or to infamy. It is a tremendous stimulant, that is all."[74:13] Religion does not originate life purposes or define their meaning, but stimulates them by the same means that works in all corporate and social activity. To work with the universe is the most tremendous incentive that can appeal to the individual will. Hence in highly ethical religions the power for good exceeds that of any other social and spiritual agency. Such religion makes present, actual, and real, that good on the whole which the individual otherwise tends to distinguish from that which is good for _him_. In daily life the morally valid and the practically urgent are commonly arrayed against one another; but the ethical religion makes the valid urgent. [Sidenote: Religious Instruments, Symbolism, and Modes of Conveyance.]