In the solitude of her cell, hidden from the world, the contemplative can know herself, reform herself and imitate Our Lord who lived hidden for thirty years in Nazareth and even in his public life often sought solitude: he went up the mountain alone to pray; in the evening he was alone there (Mt 14:23). Time in the Monastic cell should be understood primarily in a spiritual sense as a time of total solitude.

"The cell is the holy ground and place where the Lord and his servant often speak as two friends, the soul is united to the Word of God, the bride to her Bridegroom, the things of this world to those of heaven, the human to the divine, since it is like a holy temple of God, which is nothing else but the cell of the servant of the Lord."

During the time spent in the cell, the contemplative will dedicate herself primarily to lectio divina, that is, to meditation on the Word of God.

"The great monastic tradition has always had as a constitutive element of its spirituality the meditation of Sacred Scripture, particularly in the form of lectio divina. Thanks to it, the Word of God comes to life, on which it casts the light of wisdom that is the gift of the Spirit, and the necessary light is obtained for personal and communal discernment to seek the ways of the Lord in the signs of the times, thus acquiring a kind of supernatural instinct to be able to discern the will of God (cf. Rom 12:2).

Lectio divina not only opens to us the treasure of the Word of God, but also creates the space for encounter with Christ, the divine and living Word. Following the lines of the Church's Magisterium, we outline the fundamental steps: reading, meditation, prayer, arriving at contemplation, which tends to create in us a sapiential vision, according to God, of reality (we accept as God's gift his own gaze in judging reality) and to form in us the mind of Christ (1 Cor 2:16). Finally, lectio divina does not end its process until it reaches action (actio), which moves one's own life to become a gift for others through charity.