That's not possible to quantify, because religious experience is too personal, fluid, and subjective, on both an individual and cultural level, and too integrated with other aspects of the human condition.
Take 'motives' for example. How often, and in what cases, has religion been a primary motive for a good or bad action? How often a secondary motive? How often has it occupied a sort of in-between zone of these intentional states? For what people and civilizations and in what times? The answer is too subjective to uncover.
In the case of integration, consider the following not implausible scenario: a secularist devises a method for saving/improving the lives of millions of people in developing nations, but is only able to implement it in tangent with the large network of developing nation focused religious organizations and their charitable backing, secularists in general being too few or too disinterested to actively engage in charitable enterprises on a regular basis.
Or (also theoretically), to what extent was Galileo's interest in the cosmos, which set him down the path of science, inoculated by the biblical account of Creation? Even though relations between him and the Catholic Church became strained, without this initial stimulation, his analytical mind might have been attracted by a career like banking or accounting.
Personal comparison - I am not a Platonist, but without Plato, I might not have become interested in the larger contexts of philosophy and the insights study of them offers.
Even from the most hardcore atheist perspective, our 'superior' ethical and scientific knowledge would not be possible without first having an 'obstacle' like religion to overcome, in the same way the scientific method could not be refined without practitioners apprehending the strengths and limitations of empirical experimentation and making modifications to compensate.
