In order that faith may impart its vivifying influence it must penetrate the soul's substance, and become to her the principle of a new life, directing all her movements, animating all her thoughts, desires and hopes. A superficial and inactive faith that is purely exterior, satisfied with believing what God reveals, without quickening the spiritual pulsations of the soul, will not preserve her from that vagueness and uncertainty which deprive all objects of their natural colors, and lend them a sombre shade which saddens the heart.
If you would escape falling a victim to melancholy, preserve your faith with precious care, enliven it constantly by fervent prayer, by meditation and the abundant graces received through the Sacraments. Let its pure light be the rule of your thoughts and actions, accustom your mind to dwell upon things that are practical, and consequently useful, sedulously avoiding all speculative or doubtful topics, that have no other result than to keep the mind in a state of suspense and indecision. You will fare better in having a clear knowledge of practical things, even at the cost of appearing less learned than others.
A third source of melancholy is a species of mental idleness, concerning which women are exposed to labor under a false impression. As they are naturally given to manual occupation habit begets with them an antipathy to mental labor; their judgment is readily but erroneously convinced by their feelings, which easily lead them to believe that they are sufficiently occupied when their fingers are engaged in fixing an embroidery or something similar. To reason the matter, they will readily admit that labor exclusively manual having no share in the exercise of the mental faculties, cannot be considered to give sufficient occupation to an intelligent being; since the imagination would be left to the mercy of its caprices and the heart to the whims of its desires, which is not worthy of a being created to the image and likeness of God, who commands us to labor as He labored, namely: with mind and heart constantly supplying useful thoughts to the one and noble sentiments to the other.
Such is the heavenly duty enjoined by those consoling words of our Saviour: pray always. At first sight it would seem that such an obligation is impossible and contrary to human nature. We cannot, however, even suppose that He who has made man what he is, misunderstood his nature so far as to command him to do impossibilities.
Every thought that raises the mind towards God, every sentiment that brings the heart near to Him, is a prayer. Hence there is no occupation that may not become a prayer, since there is none that may not be referred to God. The duties and obligations of woman, far from being an obstacle to the practical exercise of the above principle, on the contrary favor its execution most admirably; for her duties, though of the manual order for the most part, are not of a nature to distract the mind or absorb the heart; she can easily and constantly concentrate the thoughts of the one and the affections of the other upon God.
That you should make God the object of all your actions is your first and most imperative duty, and the moment that you discharge your duties for any other end that moment they shall lose the dignity of deeds worthy of a Christian or even of a rational being; moreover, your mind, as you are fully aware, is endowed with perpetual activity, it is never idle,—you need only chose the objects to which you wish to apply it. But if you fail to apply it to things worthy of your sublime calling it will soon escape from your control, and, flitting from one trifle to another, it will meddle with objects that might become dangerous to the peace of your soul. It will soon become preoccupied by puerile fears, unfounded apprehensions, vague sadness, which, when constantly indulged in, will deliver your soul over to melancholy which never fails to tarnish the purity of the heart and enervate the energy of the will.
The pain that many suffer from their imaginary ills robs them of the noble and generous love of compassionating the real and painful griefs of others. Egotism is nurtured and fortified in those ravings which attach the soul's energies to the consideration of our own ills or sorrows; the heart grows cold and hardened in a deplorable insensibility which estranges it to every sentiment of pity and compassion for others.
There is, I am aware, a sorrow that is salutary to the soul, and conformable to the spirit of Christianity, as also to man's condition in this vale of tears. I know that it is very difficult to be always joyful, when we take into account the dangers by which we are surrounded, the countless calamities to which we are exposed since the day that sin had entered the world. We very often see the objects of our warmest affections disappear from around us; and every day some new misfortune or some new loss adds some new tears to our cup of sorrow, from whose bitterness every one is doomed to drink during life.
Far from me be the thought of engaging you to fly this holy sorrow imposed by our condition and recommended by our Lord Himself. "There is," says St. Paul, "a sorrow according to God" which, far from plunging the heart into a state of despondency, enables the soul to avoid the dangers which constantly expose her to lose God by sin. But this sorrow does not trouble the peace of either the heart or the mind, for it is that sorrow which our divine Saviour called blessed, and for which He has promised consolation.
Far be from me, also, the thought of advising that foolish and boisterous joy which carries away the soul, absorbing all her energies filling her with void and disgust. This joy, far from being a remedy or a protection against melancholy, is, on the contrary, both its cause and effect. The result of those intemperate paroxysms of joy, so little in conformity with our nature is that which invariably results from any forced or undue influence.