disturbed by this assertiveness. There is a demand for a new message,
couched in terms suited to the mental level of the twentieth century. A
message delivered two thousand years ago to a small pastoral people,
altogether innocent of the complicated economic, and industrial
conditions of our times, must necessarily appear incomplete to minds
which can only reproduce the simplicity by an effort of the imagination.
Jesus, they maintain, was a Jew who spoke to Jews, and who had to deal
with simple fishermen and agriculturists, with Eastern merchants and
narrow-minded scribes. He never met great financiers to whose chariots
of gold whole populations are chained, or great masters of industry who
profitably run a thousand mills where human flesh and bone are ground in
the production of wealth. He knew naught, they feel, of the history of
philosophy, or the psychology of religion, or the researches of
physiology and chemistry. His language, coming to us as it does through
the medium of interpreters of a bygone age, and through the simple
symbols of less sophisticated minds, has poetic beauty, but lacks our
modern comprehensiveness.
There is a feeling that it is unreasonable to believe that God spoke
once or twice, thousands of years ago, and that He cannot or will not
speak now. Revelation cannot have been final; it must surely be
progressive, gradual, fitted to the needs and the receptivity of souls.
The written word is not the only word. The living word must be spoken
now, and will be spoken with greater effectiveness in the future. Hence
the expectation that a new world-teacher will appear, that a master will
be born who will gather up the truth and the inspiration of the creeds
of the past and present them, together with a new message, suited to the
hunger of to-day. Theosophists have lately made the idea of the coming
of such a teacher the central hope of social regeneration.
They assume that when the teacher comes all the world will listen and
obey. It seems to me that teacher after teacher has uttered the
truth--Hermes, Zoroaster, Buddha, Confucius, Orpheus, Jesus--and that
the trouble is not lack of teachers but lack of disciples. In the
teachings of Jesus Christ, the world has a model wherewith to mould the
old order of hate and selfishness into a new rule of love and
brotherhood. The model has never been used; no serious and far-reaching
attempt has as yet been made to give Christianity a politico-social
trial. Why should a new world-teacher be more successful? What guarantee
is there that his voice would not be drowned in the general clamour of
the truth-mongers of the marketplace? And the tendency of the modern
religious consciousness is to seek reality personally, to develop the
latent faculties by which experience can be won, and to delve fearlessly
into the hidden depth of the soul in search of truth.
The great religions of the past have given the bread of life to
countless souls. They have all provided ways and means for our ethical
evolution. Religious eclecticism is natural to the cultured mind, which
can no longer be held back by any threats of excommunication. The
essence of religion, and the way of salvation, have been found along
widely divergent paths and under many names. One thing is certain amidst
innumerable uncertainties: the secret of finding God can only be
unravelled when we find our own souls.
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Maurice Maeterlinck
TRANSLATED BY ALFRED SUTRO AND A. TEIXEIRA DE MATTOS
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THE TREASURE OF THE HUMBLE
WISDOM AND DESTINY
THE BURIED TEMPLE
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Transcriber's Note.
Minor typographical errors and irregularities have been corrected.
End of Project Gutenberg's Mountain Meditations, by L. Lind-af-Hageby