immeasurably. And if thou wish to reach the perfection of love, it befits
thee to set thy life in order. Let thy first rule be to flee the
conversation of every human being, in so far as it is simply conversation,
except as deeds of charity may demand; but to love people very much, and
talk with few of them. And know how to talk in moderation even with those
whom thou lovest with spiritual love; reflect that if thou didst not do
this, thou wouldst place a limit before perceiving it to that limitless
love which thou oughtest to bear to God, by placing the finite creature
between you: for the love which thou shouldst place in God thou wouldst
place in the creature, loving it without moderation; and this would hinder
thy perfection. Therefore thou shouldst love it spiritually, in a
disciplined way.

Be a vase, which thou fillest at the source and at the source dost drink
from. Although thou hadst drawn thy love from God, who is the Source of
living water, didst thou not drink it continually in Him thy vase would
remain empty. And this shall be the sign to thee that thou dost not drink
wholly in God: when thou sufferest from that which thou lovest, either by
some talk thou didst hold, or because thou wast deprived of some
consolation thou wast used to receiving, or for some other accidental
cause. If thou sufferest, then, from this or anything else except wrong
against God, it is a clear sign to thee that this love is still imperfect,
and drawn far from the Source. What way is there, then, to make the
imperfect perfect? This way: to correct and chastise the movements of thy
heart with true self-knowledge, and with hatred and distaste for thy
imperfection, that thou art such a peasant as to give to the creature that
love which ought to be given wholly to God, loving the creature without
moderation, and God moderately. For love toward God should be without
measure, and that for the creature should be measured by that for God, and
not by the measure of one's own consolations, either spiritual or