Let us now return to what we were saying. When Our Lord brings the soul into this Mansion of His, which is the centre of the soul itself (for they say that the empyrean heaven, where Our Lord is, does not move like the other heavens), it seems, on entering, to be subject to none of the usual movements of the faculties and the imagination, which injure it and take away its peace. I may seem to be giving the impression that, when the soul reaches the state in which God grants it this favour, it is sure of its salvation and free from the risk of backsliding. But that is not my meaning, and whenever I treat of this matter and say that the soul seems to be in safety I should be understood as meaning for so long as the Divine Majesty holds it thus by the hand and it does not offend Him. At all events, I know for certain that, even when it finds itself in this state, and even if the state has lasted for years, it does not consider itself safe, but goes on its way with much greater misgiving than before and refrains more carefully from committing the smallest offence against God. It is also strongly desirous of serving Him, as will be explained later on, and is habitually afflicted and confused when it sees how little it is able to do and how great is the extent of its obligations, which is no small cross to it and a very grievous penance; for the harder the penance which this soul performs, the greater is its delight. Its real penance comes when God takes away its health and strength so that it can no longer perform any. I have described elsewhere the great distress which this brings, but it is much greater here. This must be due to the nature of the ground in which the soul is planted, for a tree planted by the streams of water is fresher and gives more fruit,236 so how can we marvel at the desires of this soul, since its spirit is verily made one with the celestial water of which we have been speaking?