Jacques Berthier, who was a credible musician despite Taize, did not consider those chants his finest work, but rather a source of income. He also wrote some decent stuff for organ.

Speaking of boring, the rosary fits that description. Even Benedict XVI made the comment that he found it difficult to get through. Praying the Divine Office or Divine Praises as we call them, seems a better investment of time.

I don't know how many have heard of the Universal Living Rosary. It was begun by Pauline-Marie Jaricot who also founded the Society for the Propagation of the Faith. I think she is Venerable Pauline, if memory serves correctly. There are several million members who pray an assigned decade of the rosary each day. That is enough rosary for this Byzantine, so that is all I do. The rosary is a western devotion. I like the Jesus prayer much better.

Speaking of rosaries, I still don't understand the reasoning behind the additional "mysteries" added by John Paul II, who was saintly, but whose canonization was, I believe, a popularity contest. Some of us used to call them the mundane mysteries since they were not on the level of the other fifteen.

As I recall, it took awhile for the devotion to reach its present state.
Across the centuries the Rosary has had various mysteries,
and any Gospel passage could be selected for meditation during a decade.
I think the writings of Saint Louis de Montfort cover this.

http://www.newadvent.org/cathen/13184b.htm

https://en.wikipedia.org/wiki/Louis_de_Montfort

I pray the psalms, instead. I have read that the rosary developed as a lay devotion to imitate the monastics who prayed the psalms.

The Theophany (the first revelation of the Most Holy Trinity to the world at the baptism of our Lord), the Transfiguration and the Last Supper are many things, but mundane is not one of them.

"Probably not as important as the original mysteries."

I could not disagree more strongly about the three I mentioned.

All three of the Luminous mysteries i mentioned are way up there in theological importance; indeed, the first two I mentioned (the Theophany - Baptism of the Lord, and the Transfiguration - are more important than many of the other traditional mysteries, even more so in the Byzantine tradition. And including the Last Supper completes the meditations for the Triduum, if you've including the Anastasis/Harrowing of Hell in the Resurrection already...)

I don't believe I've ever used the "Luminous Mysteries" while praying the Rosary.
We go by:
Sunday: Glorious
Monday: Joyful
Tuesday: Sorrowful
Wednesday: Glorious
Thursday: Joyful
Friday: Sorrowful
Saturday: Glorious

We used to have a beautiful small book about the Rosary with pictures and days, but they probably aren't in print anymore because of the Luminous addition.

Over at vultus Christi there is a reflection on praying various mysteries as they are connected to the liturgical year, using the recent example of the Epiphany.

Another example: it seemed strange to me to pray the sorrowful mysteries on Christmas, should it fall on a Friday like this year. It seems reasonable that the liturgical calendar should guide the private devotions of my family.

Dom Kirby fleshed out a few possibilities that made sense to me. Vultus Christi has become my favorite blog for rich insights and traditional liturgical information. I'm so grateful for the work of everyone who contributes to that work.

OK... let's start at the beginning of the mysteries.

btw... this is how much "Mary Did Know".

Here is the First Mystery Joyful.

(I am composing the music for this at the present time)

CHAPTER X.
THE BLESSED TRINITY SENDS THE ARCHANGEL GABRIEL AS A MESSENGER TO ANNOUNCE TO MOST HOLY MARY THAT SHE IS CHOSEN AS THE MOTHER OF GOD.
1. For infinite ages had been appointed the convenient hour and time, in which the great mystery of piety (I Tim. 3, 16), which was approved by the Spirit, prophesied to men, foretold to the angels, and expected in the world, was to be drawn from the hidden recesses of the divine wisdom in order to be appropriately manifested in the flesh. The plenitude of time (Gal. 4, 4) had arrived, that time which until then, although filled with prophecies and promises, was nevertheless void and empty. For it wanted the fullness of the most holy Mary, by whose will and consent all the ages were to receive their complement, namely the eternal Word made flesh, capable of suffering and redeeming man. Before all ages this mystery was prearranged in such a way, that it should be fulfilled through the mediation of this heavenly Maiden. Since now She existed in the world the Redemption of man and the coming of the Onlybegotten of the Father was not longer to be delayed. For now He would not need to come and live as if by sufferance merely in tents (II Kings 7, 6) or in a strange house; but He could enjoy a free welcome as in His temple and as in his own house, one that had been built and enriched at his own preordained expense, more so than the temple of Solomon at the expense of his father David (I Par. 22, 5).
2. In this predetermined time then the Most High resolved to send his Onlybegotten Son into the world. And comparing, (according to our way of understanding and speaking), the decrees of his eternity with the prophecies and testimonies made to man from the beginning of the world, and all this together with the position of sanctity to which He had raised most holy Mary, He judged that all the circumstances were favorable for the exaltation of his holy name, and that the execution of his eternal will and decree should be made manifest to the angels and be commenced by them. His Majesty spoke to the archangel Gabriel in such words or language as He was accustomed to use in intimating his will to the holy angels. Although God usually illumines the holy spirits by commencing with the higher angels, who in turn purify and illumine the others in their order down to the least among them, thus making known the revelations of the Divinity; yet on this occasion this usage was not maintained, for the holy archangel received his message immediately from the mouth of God.
3. At the bidding of the divine will the holy Gabriel presented himself at the foot of the throne intent upon the immutable essence of the Most High. His Majesty then expressly charged him with the message, which he was to bring to the most holy Mary and instructed him in the very words with which he was to salute and address Her. Thus the first Author of the message was God himself, who formed the exact words in his divine mind, and revealed them to the holy archangel for transmission to the most pure Mary. At the same time the Lord revealed to the holy prince Gabriel many hidden sacraments concerning the Incarnation. The blessed Trinity commanded him to betake himself to the heavenly Maiden and announce to Her, that the Lord had chosen Her among women to be the Mother of the eternal Word, that She should conceive Him in her virginal womb through operation of the Holy Ghost without injury to her virginity. In this and in all the rest of the message, which he was to declare and manifest to this great Queen and Mistress, the archangel was instructed by the blessed Trinity itself.
4. Thereupon his Majesty announced to all the other angels that the time of the Redemption had come and that He had commanded it to be brought to the world without delay; for already, in their own presence, the most holy Mary had been prepared and adorned to be his Mother, and had been exalted to the supreme dignity. The heavenly spirits heard the voice of their Creator, and with incomparable joy and thanksgiving for the fulfillment of his eternal and perfect will, they intoned new canticles of praise, repeating therein that hymn of Sion: "Holy, holy, holy art thou, God and Lord Sabaoth (Is. 6, 3). Just and powerful art Thou, Lord our God, who livest in the highest (Ps. 112, 5) and lookest upon the lowly of the earth. Admirable are all thy works, most high and exalted in thy designs."
5. The supernal prince Gabriel, obeying with singular delight the divine command and accompanied by many thousands of most beautiful angels in visible forms, descended from the highest heaven. The appearance of the great prince and legate was that of a most handsome youth of rarest beauty; his face emitted resplendent rays of light, his bearing was grave and majestic, his advance measured, his motions composed, his words weighty and powerful, his whole presence displayed a pleasing, kindly gravity and more of godlike qualities than all the other angels until then seen in visible form by the heavenly Mistress. He wore a diadem of exquisite splendor and his vestments glowed in various colors full of refulgent beauty. Enchased on his breast, he bore a most beautiful cross, disclosing the mystery of the Incarnation, which He had come to announce. All these circumstances were calculated to rivet the affectionate attention of the most prudent Queen.
6. The whole of this celestial army with their princely leader holy Gabriel directed their flight to Nazareth, a town of the province of Galilee, to the dwelling place of most holy Mary. This was an humble cottage and her chamber was a narrow room, bare of all those furnishings which are wont to be used by the world in order to hide its own meanness and want of all higher goods. The heavenly Mistress was at this time fourteen years, six months and seventeen days of age; for her birthday anniversary fell on the eighth of September and six months seventeen days had passed since that date, when this greatest of all mysteries ever performed by God in this world, was enacted in Her.
7. The bodily shape of the heavenly Queen was well proportioned and taller than is usual with other maidens of her age; yet extremely elegant and perfect in all its parts. Her face was rather more oblong than round, gracious and beautiful, without leanness or grossness; its complexion clear, yet of a slightly brownish hue; her forehead spacious yet symmetrical; her eyebrows perfectly arched; her eyes large and serious, of incredible and ineffable beauty and dovelike sweetness, dark in color with a mixture tending toward green; her nose straight and well shaped; her mouth small, with red-colored lips, neither too thin nor too thick. All the gifts of nature in Her were so symmetrical and beautiful, that no other human being ever had the like. To look upon Her caused feelings at the same time of joy and seriousness, love and reverential fear. She attracted the heart and yet restrained it in sweet reverence; her beauty impelled the tongue to sound her praise, and yet her grandeur and her overwhelming perfections and graces hushed it to silence. In all that approached Her, She caused divine effects not easily explained; She filled the heart with heavenly influences and divine operations, tending toward the Divinity.

@eft94530: St. Louis de Montfort had 5 methods for praying the rosary.