Such communication begins by your encouraging each one you teach to participate rather than be a passive listener. In this way you can assess their understanding of what is taught, create a feeling of ownership, and also learn from them. More important, their decision to participate is an exercise in agency that permits the Holy Ghost to communicate a personalized message suited to their individual needs. Creating an atmosphere of participation enhances the probability that the Spirit will teach more important lessons than you can communicate.

That participation will bring into their lives the direction of the Spirit. When you encourage students to raise their hand to respond to a question, while they may not realize it, they signify to the Holy Ghost their willingness to learn. That use of moral agency will allow that Spirit to motivate them and give them more powerful guidance during your time together. Participation allows individuals to experience being led by the Spirit. They learn to recognize and feel what spiritual guidance is. It is through the repeated process of feeling impressions, recording them, and obeying them that one learns to depend on the direction of the Spirit more than on communication through the other five senses.

If you and I would truly pray and ask in faith, as did Joseph Smith—if we would pray with the expectation to act and not just to express—then the work of proclaiming the gospel would move forward in a remarkable way. Such a prayer of faith might include some of the following elements:

-Thanking Heavenly Father for the doctrines and ordinances of the restored gospel of Jesus Christ, which bring hope and happiness into our lives.
-Asking for courage and boldness to open our mouths and share the gospel with our family and friends.
-Entreating Heavenly Father to help us identify individuals and families who will be receptive to our invitation to be taught by the missionaries in our homes.
-Pledging to do our part this day and this week and petitioning for help to overcome anxiety, fear, and hesitation.
-Seeking for the gift of discernment—for eyes to see and ears to hear missionary opportunities as they occur.
-Praying fervently for the strength to act as we know we should.

This same pattern of holy communication and consecrated work can be applied in our prayers for the poor and the needy, for the sick and the afflicted, for family members and friends who are struggling, and for those who are not attending Church meetings.

I long have been impressed with the truth that meaningful prayer requires both holy communication and consecrated work. Blessings require some effort on our part before we can obtain them, and prayer, as “a form of work, . . . is an appointed means for obtaining the highest of all blessings” (Bible Dictionary, “Prayer,” 753). We press forward and persevere in the consecrated work of prayer, after we say “amen,” by acting upon the things we have expressed to Heavenly Father.

Let me give you an example of how we learned about each other and ourselves after marriage. On those rare occasions when we could afford to go out I would ask Jan where she wanted to go. Invariably she would say it doesn’t matter. As a guy, hearing that, my thought are “it’s my choice” so when I arrive at a Mexican restaurant to hear, “I don’t want to eat here” didn’t sit well with me. This happened time and time again so we talked about it. I explained that it hurts when you say you don’t mind and then I make a choice and you disagree with it. Her thought was “I don’t want to always pick the place every time.” My thought, “Its okay with me I want you to be happy.” So how to resolve this. There is no magic in resolution, in fact the actual resolution doesn’t matter, and it’s just the process in coming up with one you both feel good about. In our case if she really had an preference she needs to make it know. If there were several possibilities its okay to say I don’t care. But instead of me then driving to one of my choice we learned I needed to make some suggestions of various possibilities. If one of those was in her preference list she could then make the choice known. If any of my suggestions fits it would then be okay to say, “any of those are okay with me” but before driving to one of them I would make the choice and when she agreed we drove off. Now this may sound cumbersome but it was just our little attempt to meet our individual needs in a real life situation. And the process of learning how to do that is what developing an eternal relationship is all about.

It means, as I understand it, that the fullest flow of the Spirit of God comes to us through His appointed channels or ordinances. The sacrament is the central and oft-repeated ordinance that transmits that power to us. Indeed, it is the ordinance that gives focus to all other ordinances. And this is what President McKay meant, I believe, when he said he loved the phrase of Peter: "We may be partakers of the divine nature" (2 Peter 1:4). Eventually, through a lifetime, His spirit can sanctify the very elements of our bodies until we become capable of celestial resurrection.

In baptism we are born once—born of the water and of the spirit. In the sacrament we are reborn, over and over, of the bread and of the wine or water and we are truly what we eat. But, not all at once. Can we eat one meal that will last us a lifetime? Some of us occasionally try. Do we not need daily nourishment? In fact, the phrase in the Lord's prayer, the model prayer: "Give us this day our daily bread" (Matt. 6:11) may mean "Give us today a foretaste of the meal we will eat with you when you return to us."

We need it oft, and thus on the Sabbath, we gather together, having been told, that we are to be together, that our communication may become communion. And though we come from every degree on the emotional compass, each of us is more or less empty and more or less in need.

Sisters, we have a faith in unity and the Prophet Joseph Smith makes it clear [and this in a remark to the Relief Society] that it is by "union of feeling [that] we obtain power with God" (Relief Society Minutes, June 9, 1842, Church Archives; cf. TPJS, p. 91). We may have different beliefs and temperaments and backgrounds, but we can all feel one when we are taking the sacrament together. Indeed, it is by union of feeling that we obtain power.

I am convinced that there is no simple formula or technique that I could give you or that you could give your students that would immediately facilitate mastering the ability to be guided by the Holy Spirit. Nor do I believe that the Lord will ever allow someone to conceive a pattern that would invariably and immediately open the channels of spiritual communication. We grow when we labor to recognize the guidance of the Holy Ghost as we struggle to communicate our needs to our Father in Heaven in moments of dire need or overflowing gratitude.

It is through the repeated process of feeling impressions, recording them, and obeying them that one learns to depend on the direction of the Spirit more than on communication through the other five senses.

With the growth of the Church, we likely could never build a hall large enough to accommodate all who would wish to assemble in one place. Nor would accelerating travel costs make possible their coming. The gifts of science have provided a more convenient way. We are confident that as the work of the Lord expands, he will inspire men to develop the means whereby the membership of the Church, wherever they may be, can be counseled in an intimate and personal way by his chosen prophet. Communication is the sinew that binds the Church as one great family. Between those facilities which are now available and those which are on the horizon, we shall be able to converse one with another according to the needs and circumstances of the time.

We can all see by the candle of inspiration, which is the Spirit of the Holy Ghost. It will light our way out of darkness and difficulty. The most sure way to come out of darkness and into the light is through communication with our Heavenly Father by the process known as divine revelation. President Wilford Woodruff (1807–98) declared, “Whenever the Lord had a people on the earth that He acknowledged as such, that people were led by revelation.” The inspiration of God is available to all who worthily seek the divine guidance of the Holy Spirit. This is particularly true of those who have received the gift of the Holy Ghost.

In the very year Mr. Emerson gave his Divinity School address implicitly pleading for such, Elder John Taylor, a young English immigrant to this country, was called to be an Apostle of the Lord Jesus Christ, a prophet, a seer, a revelator. In that calling Elder Taylor once said in sympathy with honest seekers of truth: “Whoever heard of true religion without communication with God? To me the thing is the most absurd that the human mind could conceive of. I do not wonder,” said Brother Taylor, “[that] when the people generally reject the principle of present revelation, skepticism and infidelity prevail to such an alarming extent. I do not wonder,” he continued, “that so many men treat religion with contempt, and regard it as something not worth the attention of intelligent beings, for without revelation religion is a mockery and a farce. … The principle of present revelation … is the very foundation of our religion.”

The principle of present revelation? The very foundation of our religion? Let me return from those foundations to the present, the here and now, the 21st century. For one and all—ecclesiastics, historians, and laymen alike—the issue is still the same. Are the heavens open? Does God reveal His will to prophets and apostles as in days of old? That they are and that He does is the unflinching declaration of The Church of Jesus Christ of Latter-day Saints to all the world. And in that declaration lies the significance of Joseph Smith, the Prophet, for nearly 200 years now.