Moreover, Julian while guided by Reason is _led_ by the "Mind" of her soul--pioneer of the path through the wood of darkness though Reason is ready to disentangle the lower hindrances of the way; and where her instructed soul "finds rest," those things that are hid from the wisdom and prudence of Reason only are to its simplicity of obedience revealed. Even as her Way is Christ-Jesus, and her walk by "longing and desire" is of faith and effort, so the End and the Rest that she seeks is the _fulness_ of God, in measure as the soul can enter upon His fulness here and in that heavenly "oneing" with Him which shall be by grace the "fulfilling" and "overpassing" of "Mankind." "The Mid-Person willed to be Ground and Head of this fair End," "out of Whom we ben al cum, in Whom we be all inclosid, into Whom we shall all wyndyn, in Him fynding our full Hevyn in everlestand joye" (liii.).[4] The soul that participates in God cannot be lost in God, the soul that wends into oneness with God finds there at last its Self. Words of the Spirit-nature fail to describe to man, as he is, this fulness of personal life, and Julian falls back in one effort, daring in its infantine concreteness of language, on acts of all the five senses to symbolise the perfection of spiritual life that is in oneness with God (xliii.). It may be noted that in these "Revelations" there is absolutely no regarding of Christ as the "Bridegroom" of the individual soul: once or twice Julian in passing uses the symbol of "the Spouse," "the Fair Maiden," "His loved Wife," but this she applies only to the Church. In her usual speech Christ when unnamed is our "Good" or our "Courteous" Lord, or sometimes simply "God," and when she seeks to express pictorially His union with men and His work for men, then the soul is the Child and Christ is the Mother. In this symbolic language the love of the Christian soul is the love of the Child to its Mother and to each of the other children.