A CREED OF THE OPEN ROAD

To be observed to-day, to be changed
to-morrow, or abandoned, according
to to-morrow's light.

To live to our highest in all things that pertain

to us, and to lend a hand as best we can to all others for this same end.

To aid in righting the wrongs that cross our path by pointing the wrong-doer to a better way, and thus aid him in becoming a power for good.

To turn toward and to keep our faces always to the light, knowing that we are then always safe, and that we shall travel with joy the open road. To love the fields and the wild flowers, the stars, the far-open sea, the soft, warm earth, and to live much with them alone; but to love struggling and weary men and women and every pulsing, living creature better.

To do our own thinking, listening quietly to the opinions of others, but to be sufficiently men and women to act always upon our own convictions.

To do our duty as we see it, regardless of the opinions of others-seeming gain or loss, temporary blame or praise.

To remain in nature always sweet and simple and humble and therefore strong.

To play the part of neither fool nor knave by attempting to judge another, but to give that same time to living more worthily ourselves.

To get up immediately when we stumble, face again to the light, and travel on without wasting even a moment in regret.

To love and to hold due reverence for all people and all things, but to stand in awe or fear of nothing save our own wrong-doing.

To recognize the good lying at the heart of all people, of all things, waiting for expression all in its own good way and time.

To know that it is the middle ground that brings pleasure and satisfaction, and that excesses have to be paid for always with heavy and sometimes with frightful costs.

To know that work, occupation, something definite and useful to do, is one of the established conditions of happiness in life.

To realize always clearly that thoughts are forces, that like creates like and like attracts like, and that to determine one's thinking therefore is to determine his life.

To take and to live always in the attitude of mind that compels gladness, looking for and thus drawing to us continually the best in all people and all things, being thereby the creators of our own good fortunes.

To know that the ever-conscious realization of the essential oneness of each life with the Divine Life is the highest of all knowledge, and that to open ourselves as opportune channels for the Divine Power to work in and through us is the open door to the highest attainment, and to the best there is in life. In brief- to be honest, to be fearless, to be just, joyous, kind. This will make our part in life's great and as yet not fully understood play one of greatest glory, and we need then stand in fear of nothing-life nor death; for death

is life. Or rather, it is the quick transition to life in another form; the putting off of the old coat and the putting on of the new; a passing not from light to darkness, but from light to light according as we have lived here; a taking up of life in another form where we leave it off here; a part in life not to be shunned or dreaded or feared, but to be welcomed with a glad and ready smile when it comes in its own good way and time.

To live to our highest in all things that pertain to us, and to lend a hand as best we can to all others for this same end.

DOES

OES it pay? Are there any real, substantial reasons that we live to our highest ?

The fact that we have ideals and aspirations, and that we always feel better the more fully we follow them, indicates that it pays. That we are conscious that something is not right, and that we suffer when we do violence to that which we know or which we feel to be the better thing, indicates that there is a law written in the universe through the inexorable operation of which we are pushed onward and upward, unless we are wise enough to of our own accord.

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As excessive eating or drinking, as excesses of every nature bring with them something that convinces an ordinarily bright mind that they don't pay, is an indication that there is a law of moderation, the observance of which brings good, the violation of which brings its opposite, pain and loss; as to live in discord with, in hatred or envy or jealousy of one's fellows brings its own peculiar destructive results, indicating that there is a law of love, of kindness, of mutuality, that will admit of