Maeterlinck's speculations, despite their medieval provenience, have a practical orientation. He firmly believes that it is within the ability of mankind to raise some of the veils that cover life's central secret. In unison with some other charitable students of society, he holds to the faith that a more highly spiritualized era is dawning, and from the observed indications he prognosticates a wider awakening of the sleepbound soul of man. And certainly some of the social manifestations that appeared with cumulative force during the constructive period before the war were calculated to justify that faith. The revival of interest in the metaphysical powers of man which expressed itself almost epidemically through such widely divergent cults as Theosophy and Christian Science, was indubitable proof of spiritual yearnings in the broader masses of the people. And it had a practical counterpart in civic tendencies and reforms that evidenced a great agitation of the social conscience. And even to-day, when the great majority feel that the universal embroilment has caused civilized man to fall from his laboriously achieved level, this sage in his lofty solitude feels the redeeming spiritual connotation of our great calamity. "Humanity was ready to rise above itself, to surpass all that it had hitherto accomplished. It has surpassed it.... Never before had nations been seen that were able as a whole to understand that the happiness of each of those who live in this time of trial is of no consequence compared with the honor of those who live no more or the happiness of those who are not yet alive. We stand on heights that had not been attained before." But even for those many who find themselves unable to build very large hopes on the spiritual uplift of mankind through disaster, Maeterlinck's philosophy is a wholesome tonic. In the essay on "The Life Profound" in "The Treasure of the Humble," we are told: "Every man must find for himself in the low and unavoidable reality of common life his special possibility of a higher existence." The injunction, trite though it sound, articulates a moral very far from philistine. For it urges the pursuit of the transcendental self through those feelings which another very great idealist, Friedrich Schiller, describes in magnificent metaphor as ... "der dunklen Gefühle Gewalt, die im Herzen wunderbar schliefen."