But the term Religion is used by some in a still wider sense. Professor J. R. Seeley, for instance, bestows that valued name upon 'any habitual and permanent admiration.'[50] Should we concur in this extension, it would be difficult to stop anywhere. We should have to admit almost anything which any one may have a fancy for designating by that much-abused word, even to 'the sense of eternity in connection with our higher experiences,' and 'the feeling of reality and permanence of all we most value.' But since the function of words is to delimitate, one defeats the purpose of language by stretching the meaning of a word until it has lost all precision and unity of meaning. We would therefore throw out of our definition anything which did not include:--(1) A belief in a great and superior psychic power--whether personal or not. (2) A dynamic relation--formal and organised or otherwise--between man and that Higher Power tending to the preservation, the increase, and the ennobling of life. This conception is broad enough to include even the uncrystallised form of Religion conditioned, in the words of Professor James, by 'an assurance that this natural order is not ultimate, but a mere sign or vision, the external staging of a many-storied universe, in which spiritual forces have the last word and are eternal.' * * * * * Active Religion may properly be looked upon as that portion of the struggle for life, in which use is made of the Power we have roughly characterised as psychic and superhuman, and for which other adjectives, 'spiritual,' 'divine,' for instance, are commonly used. In this biological view of Religion, its necessary and natural spring is the same as that of non-religious life, _i.e._ the 'will to live' in its multiform appearances, while the ground of differentiation between the religious and the secular is neither specific feelings nor emotions, nor yet distinctive impulses, desires, or purposes, but the nature of the force which it is attempted to press into service. The current terms, 'religious feeling,' 'religious desire,' 'religious purpose,' are deceptive if they are supposed to designate affective experiences, desires and purposes met with only in religious life.