I am on my way to oblation. I choose to walk in the light. This is not dogmatic in any way. It is about perpetual adoration.
In view of my Galactic self/being this will certainy enhance my self-awareness. It acts as a conduit to my higher self.
My shamanic practise is not in conflict with my adoration. The Mothers have an open mind about it as they themselves are mystics.
“The Divine Service is the chief duty of every monastic family. It is the principal work prescribed by the Rule of St Benedict, and nothing is to be preferred to it. It is our raison d’être. It includes the Holy Sacrifice of the Mass, and Adoration of the Eucharist and the Liturgy of the Hours chanted in community seven times a day”.
Rule of Life of the Tyburn Congregation.
You ask me about our daily monastic timetable. What does it do? What does it mean? Everything centres around the Mass, Adoration and the Liturgy. How can I explain what it means? Like this…..
I first encountered something of the meaning of a monastic timetable when I was a schoolgirl sitting on the benches of a convent school. Hanging near me on the wall, like a radiant sun, was what we called our Mass Clock. It had 24 brilliant wedges of colour. A ring of 24 around the outside, indicating the hours of each day and each night, and a jewel-like wedge of colour joining each hour to the centre inscribed with the names of all the countries in the world where the Sacrifice of the Mass was being said, and linking them to our local time.
Beneath the Mass Clock were written the words of the prophet Malachi: “From the rising of the sun to its setting my name will be great among the nations, everywhere a pure oblation will be offered to my name. Thus says the Lord”.
Above the Mass Clock there was a picture of an angel, flying up to the throne of God in heaven carrying the offerings of consecrated bread and wine. Alongside was written an excerpt from the roman canon of the Mass: “Almighty God we pray that your angel may take this sacrifice to your altar in heaven, then as we receive from this altar the sacred body and blood of your Son, may we be filled with every grace and blessing.”
It was simple. Sitting in an ordinary classroom doing our sums we found that with a short prayer and a moment of silence, we could unite ourselves to a spiritual activity going on somewhere else in the world, and at each hour be caught up into this magical world of the Mass Clock.
The angel became my close companion. He became a sign for me of the hidden adventure whereby the locked barrier of time with its closed circle of repetitive activities could be dissolved and my spirit carried on this angel’s invisible wings to eternal realities and the mysterious wonder of heaven. This angel came to me at night also, when I was awake, and the dark silent hours slid by in an act of worship which was joined together with Christ’s Mass sacrifice being then offered somewhere else in the world.
It came as a revelation to me, to discover years later that Mother Garnier, the Foundress of the Tyburn congregation, also lived this spiritual dance between time and eternity. She had written in her youth: “the Mass is the sun of my life”, and later for her congregation, “union with the Holy Sacrifice of the Mass unceasingly offered will be the mainstay and renewal of this totally Eucharistic life.”
So it is in my monastic timetable. The Mass is this Sun of my life which daily and hourly dissolves the darkness of time and illuminates the splendour of eternal realities.
The mediation of the angels uniting with the monastic community in its perennial praise of God is inbuilt into the Rule of Benedict. He likens the entire activity of the monastic life to a true Jacob’s ladder: “We desire to arrive speedily at that heavenly exaltation to which we ascend by the humility of the present life, so we must set up a ladder of our ascending actions like unto that which Jacob saw in his vision, whereon angels appeared to him descending and ascending … and the ladder erected is our life in this world which for the humble of heart is raised up by the Lord unto heaven …” (Rule of St Benedict Ch. 7)
Our monastic community sings with all its skill our hymns of praise to the glory of God and intercedes for the poverty, pain and needs of all humanity. In our monastic timetable, time and history are only the outward aspect of an inward, hidden, spiritual activity which joins earth to heaven, time to eternity, humanity with God, as seven times daily we join company with these angelic messengers in their to-ing and fro-ing from heaven to earth and from earth to heaven, mystically engaged in the secret commerce of the world’s salvation.
We do what is done in many places
but we dare to do it
in another mode
after the mystic model
of an angelic paean.
“The Father is seeking Adorers in spirit and in truth”. (John 4:23)
THE TYBURN NUNS – Adorers of the Sacred Heart of Jesus of Montmartre, Order of St Benedict
Adoration is the first attitude of man acknowledging that he is a creature before his Creator. It exalts the greatness of the Lord who made us and the almighty power of the Saviour who sets us free from evil. Adoration is homage of the spirit to the “King of Glory,” respectful silence in the presence of the “ever greater” God. Adoration of the thrice-holy and sovereign God of love blends with humility and gives assurance to our supplications.
The Presence of Christ by the power of His Word and the Holy Spirit
The mode of Christ’s presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as “the perfection of the spiritual life and the end to which all the sacraments tend.” In the Most Blessed Sacrament of the Eucharist “the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained.” “This presence is called ‘real’ – by which is not intended to exclude the other types of presence as if they could not be ‘real’ too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present.”
Worship of the Eucharist
In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. “The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession.”
The Perpetual Adoration of the Blessed Sacrament is the overflow and consequence of our deep sharing in the Eucharistic sacrifice and the liturgy of praise. This Eucharistic service is an anticipation of the heavenly liturgy spoken of in the Book of Revelation where those who have washed their robes in the blood of the Lamb stand before the throne of God and serve Him day and night in His temple, the Lord Himself dwelling in their midst.
– Book of Customs and Counsels of the Congregation of the Adorers of the Sacred Heart of Jesus of Montmartre OSB
“How good it is for us to contemplate and adore Jesus in the Cenacle, in the Garden, on Calvary on the Cross. In the Eucharist He is always really in the state in which we are gazing on Him in faith, although this manner of being there may be mystical and immutable, and not subject to change as in His mortal life. His unique state in the Eucharist contains in itself all His divine states and He is there, the living Jesus, for us an inexhaustible source of contemplation and actual adoration.”