For some reason I can’t give a comprehensive answer at the moment.
My head is full of fog and I am under the weather, so I am not overly surprised I can’t think well enough to put it all smoothly.
The Summa has some of the answer, or all of it with thought and prayer perhaps.
I would say, “Think about Heaven, and how you will think and feel there.” for a model of sorts. One would not wish to think, feel, will, act, know, anything but purely. All in all, pure and white as snow on the lilies.
Here are some quotations.
‘To abstain from sinful actions is not sufficient for the fulfillment of God’s law. The very desire of what is forbidden is evil.’
St. John Baptist de la Salle
'In praying, daughter, I was acting like a man who wants to construct a beautiful fountain from scratch. First he goes to the foothills of the mountain beneath which water wells up, and he listens carefully to discover in which area there are streams of water flowing through. When this has been investigated through hearing, he immediately begins to excavate in that part of the mountain until he finds the headspring of the welling streams. Then he channels the water to the site of the fountain. He makes the site wide, beautiful, and sparkling clean, so that the water there will be always kept pure and bright. After that, he constructs a wall around the fountain and sets up a stone column in the middle of the fountain, making spouts all around it through which the water may freely flow on every side. And the water is available for people to drink. This is what I did, spiritually speaking.
For I went to the mountain when I carefully listened to and learnt the Law of Moses and all the commandments of the Decalogue. Then I discovered the stream of water when, through reading, meditating, and praying, I learnt that the headspring of all goodness was to love God with all one’s heart, all one’s soul and all one’s strength. Then I channelled the water to the site of the fountain when I conceived a firm desire of loving all that God loves, and hating all that he hates. Then I did indeed keep the water sparkling clean and bright when I was zealous to protect the desire of my heart and the emotions of my lower nature, keeping them unharmed from all defilement of sin. Then I constructed a wall around the fountain when I took care to protect unharmed all the virtues and especially humility, patience, and kindliness, together with faith, hope, and charity, right to the end of my life. Then I set up a column and inserted spouts in it when I gave myself as model and source of help for all those who loved me and wanted to cleave to me, always ready to stand by them and offer them the water of divine grace to drink.’
The Blessed Virgin to St. Elizabeth, from ‘The Revelations of St. Elizabeth of Toss’
'I adore You, O Precious Blood of Jesus, flower of creation, fruit of virginity, ineffable instrument of the Holy Spirit, and I rejoice at the thought that You came from the drop of virginal blood on which eternal Love impressed its movement; You were assumed by the Word and deified in His person. I am overcome with emotion when I think of Your passing from the Blessed Virgin’s heart into the heart of the Word, and, being vivified by the breath of the Divinity, becoming adorable because You became the Blood of God.
St. Albert the Great
Detachment from creatures and things. Watch over my emotions. Listen to Jesus who says to me so often: “My daughter, give me your heart. I want it entirely to myself.”’
St. Bernadette Soubirous
‘The incensive power usually troubles and confuses the soul more than any other passion, yet there are times when it greatly benefits the soul. For when with inward calm we direct it against blasphemers or other sinners in order to induce them to mend their ways or at least feel some shame, we make our soul more gentle. In this way we put ourselves completely in harmony with the purposes of God’s justice and goodness. In addition, through becoming deeply angered by sin we often overcome weaknesses in our soul. Thus there is no doubt that if, when deeply depressed, we become indignant in spirit against the demon of corruption, this gives us the strength to despise even the presumptuousness of death. In order to make this clear, the Lord twice became indignant against death and troubled in spirit (cf. John 12:27, 13:21); and despite the fact that, untroubled, He could by a simple act of will do all that He wished, none the less when He restored Lazarus’ soul to his body He was indignant and troubled in spirit (cf. John 11:33) - which seems to me to show that a controlled incensive power is a weapon implanted in our nature by God when He creates us. If Eve had used this weapon against the serpent, she would not have been impelled by sensual desire. In my view, then, the man who in a spirit of devotion makes controlled use of his incensive power will without doubt be judged more favorably than the man who, because of the inertness of his intellect, has never become incensed. The latter seems to have an inexperienced driver in charge of his emotions, while the former, always ready for action, drives the horses of virtue through the midst of the demonic host, guiding the four-horsed chariot of self-control in the fear of God. This chariot is called ‘the chariot of Israel’ in the description of the taking up of the prophet Elijah (cf. 2 Kgs. 2:12); for God spoke clearly about the four cardinal virtues first of all to the Jews. This is precisely why Elijah ascended in a fiery chariot, guiding his own virtues as horses, when he was carried up by the Spirit in a gust of fire.’
St. Diadochos of Photiki