Currently Reading The Foundations of Mysticism (Presence of God: a History of Western Christian Mysticism Vol. 1) By Bernard McGinn see related

Real World Monasticism

The early church was a community characterized first and foremost by a κοινός βίος, a "common life."  They were constantly together, sharing life and goods in common, meeting daily in homes and in public meeting places.  As the fourth century monk John Cassian said, the church was meant to be a monastic institution.  We should look for ways to share a common life, including at times even common living arrangements.  For example, adult Christians might want to consider "spending the night," like we used to do as kids, or vacationing together, forming a business together, or even settling in a particular area of the world with a missional intent as an outgrowth of life together.  Anything to break down the walls of individualism and secularism that so pervades our life.    

Once we arrive at our virtual monastery, we might wonder what it is we should spend our time doing.  Cassian answers this, too.  A cornerstone practice of the monastic life was a constant and intentional awareness of the presence of God.  One way to do this is the constant repetition of a single short verse.  For example "O God, come to my aid; Lord, make haste to help me," from Psalm 70.  This heartfelt plea (if, indeed, it is heartfelt) can be a kind of daily bread for the soul, sustaining us, reminding us of our dependence on God, and reminding us of his presence in every moment and in every circumstance.

Cassian also speaks of praying the Psalms in such a way that they conform to our experience.  The idea is to choose a psalm that reflects a mood with which you can identify, perhaps based on what my be happening in your present life.  But instead of just reading it, try to evoke the feeling and emotion of it as if it were the outpouring of your own spirit.  "We become, as it were, its author, anticipating the meaning rather than following it," says Cassian.

Everything is judged by its fruit.  If we seriously practice some of the things traditionally associated with monasticism or the common life of the early church, there is the real possibility that it might change us.  We are essentially inviting the Spirit to change us rather than trying to do it ourselves by seemingly more direct means.  If we find ourselves less enamored by the things of the world, less narcissistic, more gentle -- and more, if we see fascinating new relationships developing all around us based on a common love in Christ -- well, then, maybe that mystical, monastical stuff wasn't so crazy after all!