meek, and leave the curious beholding and seeking in thy wits to look whether is better. But do thou thus: set the one on the one hand, and the other on the other, and choose thee a thing the which is hid between them; the which thing, when it is had, giveth thee leave in freedom of spirit to begin and to cease in holding any of the others at thine own full list, without any blame. But now thou askest me, what is that thing. I shall tell thee what I mean that it is: It is God; for whom thou shouldest be still, if thou shouldest be still; and for whom thou shouldest speak if thou shouldest speak; and for whom thou shouldest fast, if thou shouldest fast; and for whom thou shouldest eat, if thou shouldest eat; and for whom thou shouldest be only, if thou shouldest be only; and for whom thou shouldest be in company, if thou shouldest be in company. And so forth of all the remenant, what so they be. For silence is not God, nor speaking is not God; fasting is not God, nor eating is not God; onliness is not God, nor company is not God; nor yet any of all the other such two contraries. He is hid between them, and may not be found by any work of thy soul, but all only by love of thine heart. He may not be known by reason, He may not be gotten by thought, nor concluded by understanding; but He may be loved and chosen with the true lovely will of thine heart.[257] Choose thee Him, and thou art silently speaking, and speakingly silent, fastingly eating, and eatingly fasting, and so forth of all the remenant. Such a lovely choosing of God, thus wisely lesinge[258] and seeking Him out with the true will of a clean heart, between all such two leaving them both, when they come and proffer them to be the point and the prick of our ghostly beholding, is the worthiest tracing and seeking of God that may be gotten or learned in this life. I mean for a soul that will be contemplative; yea, though all that a soul that thus seeketh see nothing that may be conceived with the ghostly eye of reason; for if God be thy love and thy meaning, the choice and the point of thine heart, it sufficeth to thee in this life (though all thou see never more of Him with the eyes of thy reason all thy life time). Such a blind shot with the sharp dart of longing love may never fail of the prick, the which is God, as Himself saith in the book of love, where He speaketh to a languishing soul and a loving, saying thus: Vulnerasti cor meum, soror mea, amica mea, et sponsa mea, vulnerasti cor meum, in uno oculorum tuorum: "Thou hast wounded mine heart, my sister, my leman, and my spouse, thou hast wounded mine heart in one of thine eyes."[259] Eyes of the soul they are two: Reason and Love. By reason we may trace how mighty, how wise, and how good He is in His creatures, but not in Himself; but ever when reason defaileth, then list, love, live and learn, to play,[260] for by love we may feel Him, find Him, and hit Him, even in Himself. It is a wonderful eye,