Prayer For Illumination And Light

52. Keeper’s Daily Prayer

Prayer For Illumination And Light

  • Mother Mary's New Age Rosary starts with a new prayer. How does this rosary begin?
  • What can we learn from the Keeper's Daily Prayer?
  • What is the true meaning of the word “destiny”?
  • What is the ascension?

Well, it begins with the sign of the cross, which is a mystical sign whereby we realize that God the Father, God the Mother, God the Son and God the Holy Spirit are the four points of the cross on which Jesus was crucified.

This cross is the symbol of man, the incarnation of God. It also is the symbol of the energies of Spirit descending (the vertical bar) to the plane of matter (the horizontal bar).

And so we make the sign of the cross: “In the name of the Father and of the Mother and of the Son and of the Holy Spirit, Amen.”

In the name of God, then, we dedicate our ritual of the rosary to our putting on that life becoming life. It is in the name of God that we give this meditation.

The first prayer that Mother Mary has made a part of this ritual of the rosary—the Keeper's Daily Prayer is given as we hold the cross.

The Keeper's Daily Prayer

A Flame is Active—A Flame is Vital—

A Flame is Eternal.

I AM a God Flame of radiant LoveFrom the very Heart of GodIn the Great Central Sun,

Descending from the Master of Life!

I AM charged nowWith beloved Helios and Vesta'sSupreme God Consciousness

And Solar Awareness.

Pilgrim upon earth,I AM walking daily the wayOf the Ascended Masters' VictoryThat leads to my eternal FreedomBy the power of the sacred fireThis day and always,Continually made manifestIn my thoughts, feelings, and immediate awareness,Transcending and transmutingAll the elements of earthWithin my four lower bodiesAnd freeing me by the power of the sacred fireFrom those misqualified foci of energy

within my being.

I AM set free right now from all that bindsBy and through the currents of the Divine FlameOf the sacred fire itself,Whose ascending action makes meGod in manifestation,God in action,God by direction and

God in consciousness!

I AM an active Flame!I AM a vital Flame!

I AM an eternal Flame!

I AM an expanding fire sparkFrom the Great Central SunDrawing to me now every rayOf divine energy which I needAnd which can never be requalified by the humanAnd flooding me with the LightAnd God illumination of a thousand sunsTo take dominion and rule supreme forever

Everywhere I AM!

Where I AM, there God is also.

Unseparated forever I remain,Increasing my LightBy the smile of his radiance,The fullness of his Love,The omniscience of his Wisdom,And the power of his Life eternal,Which automatically raises meOn ascension's wings of VictoryThat shall return me to the Heart of GodFrom whence in TruthI AM come to do God's Will

And manifest abundant Life to all!

Beloved sons and daughters of God who are reading this today, each time you give this daily prayer, you are entering into the ritual of God whereby life within you is becoming more of that life which is the life universal and triumphant.

Mrs. Prophet, Why is the Keeper's Daily Prayer such an important part of the ritual of Mother Mary's scriptural rosary?

The Keeper's Daily Prayer is a universal creed that may be pronounced by men of all religions. It actually defines the identity of the son or the daughter of God as a flame.

As the Apostles' Creed provided the theme for the Christian dispensation, so this prayer is a declaration of faith that can be made in the New Age by sons and daughters of God wherever they may be—whether in this world or beyond the Milky Way.

For it centers the consciousness in the flame of God and does not bind the soul to man-made doctrine or timeworn dogma.

Just listen. It begins with our identity as a flame. This is our essence. We are flaming sons and daughters of God and so we affirm:

A Flame is Active—

A Flame is Vital—

A Flame is Eternal.

Here we meditate on the concept that we are active, lively Spirit-sparks

We are vital and we are eternal. Then we affirm, “I AM a God Flame of radiant Love from the very Heart of God in the Great Central Sun, descending from the Master of Life!”

Whenever we use the name I AM we are saying, “God in me is.” I AM is the name of God. I AM is the word that we use to release his sacred-fire energy.

And therefore when we say, “I AM a God Flame,” we are saying, “God in me is a God Flame right where I am. I am this radiance of love and I come from the Great Central Sun. I come from the white fire core that is the center of a cosmos and I am descending from the Master of Life, who is God.”

This sense of identity, this sense of origin must be had by all people. We want to know where we came from. When we finally trace our ancestry back to a beginning, we know the lineage of the human descent but our soul longs for something more—and this is the prayer that gives it.

Now we affirm, “I AM charged now with beloved Helios and Vesta's supreme God Consciousness and Solar Awareness.”

We are saying, “God in me is charging me now with Helios and Vesta's awareness of God.” Helios and Vesta are the masculine and feminine polarity of God who hold the flame in the Sun behind the sun in the center of this solar system.

Every solar system, every galaxy has a focalization of the Father-Mother God personified in a son and a daughter who are twin flames and whose consciousness has evolved to that place where they include in their own self-awareness an entire solar system and all of its evolutions.

Thus the ensouling light of our physical sun comes from a consciousness in that point that we call the Sun behind the sun. So in this prayer we meditate upon that Father-Mother God flame that nourishes life in our system of worlds.

The Path of the Spiritual Pilgrim

We say, “Pilgrim upon earth, I AM walking daily the way of the Ascended Masters' Victory.” We see ourselves as the soul on earth, in earth's schoolroom, walking the way of the Ascended Masters' victory.

This is the way of the Christ, the way of the Buddha and the way of the Mother.

This way is a path of initiation. It's part of the great drama, moving from the point of origin, the point of Alpha, to the point of the conclusion, the point of Omega. We traverse those cycles that are necessary for the alchemy of the redemption that must precede the resurrection and then the ascension.

This way “leads to my eternal Freedom by the power of the sacred fire this day and always, continually made manifest in my thoughts, feelings and immediate awareness, transcending and transmuting all the elements of earth within my four lower bodies and freeing me by the power of the sacred fire from those misqualified foci of energy within my being.”

Those who have the mystical awareness of the God within will hear in this prayer an actual formula, a chemical formula, for the translation, or the transmutation, of the elements. And this law that we affirm is active and activated by the flame of God within us by our giving of this prayer.

The confirmation of that law by the Word activates the process of that law within us each day

This is an interesting point on the science of the spoken Word. The science of the spoken Word activates the alchemy of God, the process of God, within us.

So we affirm, “I AM set free right now from all that binds by and through the currents of the Divine Flame of the sacred fire itself, whose ascending action makes me God in manifestation, God in action, God by direction and God in consciousness!”

When we say, “I AM set free right now from all that binds,” we are saying, “God in me is setting me free.” We're affirming it. We”re invoking it. We”re decreeing it and our fiat is one with the Elohim.

And we're saying, “The sacred fire has an ascending action, making me, right where I am, the manifestation of God, the action of God, the direction of God and the consciousness of God”— fourfold being, right in line with the ancient alchemists who referred to the fourfold nature of man as fire, air, water and earth.

Alchemy is the key whereby we move from the planes of matter to the planes of Spirit. And this prayer is an alchemical formula for the Aquarian-age man and woman. Even children love this prayer.

It continues: “I AM an active Flame! I AM a vital Flame! I AM an eternal Flame! I AM an expanding fire spark from the Great Central Sun drawing to me now every ray of divine energy which I need and which can never be requalified by the human and flooding me with the Light and God-illumination of a thousand suns to take dominion and rule supreme forever everywhere I AM!”—everywhere God is.

Now we have the affirmation of being as fire. As Moses taught us and as we read in Hebrews, “Our God is a consuming fire.” And we see, then, that the qualities of this fire enable us to put on the consciousness of God.

The flame is a magnet. It draws to us every erg of energy that we need to perform our perfect service.

In the decree we affirm that because this energy is God's, it cannot be requalified by our human consciousness.

We must give that decree because often we are tempted to qualify God's energy with our human will and perhaps even with hatred and with fear and anxiety.

Then we affirm, “Where I AM, there God is also.

Unseparated forever I remain, increasing my Light by the smile of his radiance, the fullness of his Love, the omniscience of his Wisdom, and the power of his Life eternal, which automatically raises me on ascension's wings of Victory that shall return me to the Heart of God from whence in Truth I AM come to do God's Will and manifest abundant Life to all!”

What is the ascension?

The ascension is the acceleration of consciousness by the ritual of the sacred fire whereby we move from the lesser self to the Greater Self and find ourselves one with God, hence one with eternal life.

The ascension is our destiny.

It is the goal of life and it has been proven by the Ascended Masters who are releasing to us these teachings in this hour.

Prior Chapter: Ritual Drama  |  Next Chapter: I AM Lord's Prayer

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Resources for Planning and Leading Worship

Prayer For Illumination And Light

“Should we include a prayer for illumination in the liturgy? Or should we leave it out this week?”

Many worship planners tend to place little significance on the short prayer offered just before the Scripture is read, or sometimes between the Scripture reading and the sermon. Sometimes the prayer is included, but frequently it is missing.

When it is included, those offering the prayer often have no clear idea of its intent. Some ask God to give the pastor recall of the sermon so that he or she may deliver it effectively. Others ask the Lord to keep the congregation free from distracting thoughts during the sermon.

(I’ve seldom heard anyone ask that the congregation be kept awake during the sermon, but no doubt the thought has crossed the mind of a pastor now and then!) Still others pray that what they say in the sermon may be pleasing to God, sometimes using the words of Psalm 19:14: “May the words of my mouth and the meditation of my heart be pleasing in your sight, O Lord, my Rock and my Redeemer.”

Not an Option

I believe that the prayer for illumination is an indispensable part of a worship service. Let me explain.

A well-rounded worship service has two focal points: the proclamation of God’s Word and the administration of the sacraments. We call these two actions “means of grace.

” By using that term we do not mean to imply that God limits the dispensing of grace exclusively to these two means.

But we are saying that God’s grace is intentionally dispensed by the work of the Holy Spirit when the church proclaims the Word and administers the sacraments.

The sacrament of the Lord’s Supper is an awesome service in which God’s people gather around the table to receive the body and blood of Christ. We believe that God shares the life and death of Jesus Christ with those who receive the elements in faith.

Although John Calvin repudiated the Roman Catholic doctrine of transubstantiation—the teaching that the bread and wine are changed into the real body and blood of Christ—he did not lose sight of the truth that believers and Christ are intimately united when the bread and wine are received in faith. The Belgic Confession captures Calvin’s thinking when it says, “We do not go wrong when we say that what is eaten is Christ’s own natural body and what is drunk is his own blood—but the manner in which we eat it is not by the mouth but by the Spirit, through faith” (Article 35).

Because something unusual and spiritually unique transpires at the Table, we pause before receiving the elements to offer a “prayer of consecration.” It is a prayer in which we ask God to prepare our hearts and minds to receive the body and blood of Christ.

This prayer is a vital part of the communion liturgy. We would not intentionally leave it the liturgy. Unless God works a miracle of grace, the action at the table is not effective. It is that miracle of grace that we ask for in the prayer of consecration.

John Calvin recognized a close relationship between the Lord’s Supper and the proclamation of the Word. Both acts of worship, although conveyed in different manners, are “means of grace.” They support one another and dispense an identical grace.

Remember, Calvin believed the sermon to be no less the Word of God than the written words of the Bible. He never thought of the sermon as simply a carefully prepared reflection about the Christian life. Nor was the sermon merely an opportunity to encourage and inspire struggling believers. The sermon, for Calvin, was the Word of God, where the Word was faithfully explained and applied.

Ask for a Miracle of Grace

Calvin’s concept of the sermon is no less awesome than the belief that the worshiping community receives the “natural body and blood” of Christ at the table. The elements placed on the table are imperfect, as is the person administering them. The same applies to the sermon. Both the preacher and the words spoken in the sermon are far from perfect.

So the prayer for illumination and the prayer of consecration have similar functions. In neither instance is attention focused on the imperfect elements on the table or the failures of the pastor and others leading the service. These prayers focus the attention of the community on the Lord, who alone dispenses grace to broken and sinful humankind.

Most of us would agree that the prayer of consecration should not be excluded from the communion service. Neither should we intentionally skip the prayer for illumination when we are about to hear the Word of the Lord.

Unless God works a miracle of grace when we worship, we will have been little more than entertained by a sermon and engaged in a senseless act at the table.

These two prayers may seem insignificant to a casual observer, but they stand at the threshold of those moments in worship when God interacts with the believing community.


The following four examples of prayers for illumination are taken from the Source Book of Worship Resources, Volume 2, published in 1996 by Communication Resources, Canton, Ohio. These prayers may be used as printed or as guides by those who wish to offer their own prayers.

1. Guide us, O God, by your Word and Spirit, that in your light we may see light, in your truth find wisdom, and in your will discover your peace,

through Jesus Christ our Lord. Amen.

2. God our helper, by your Holy Spirit, open our minds that as the Scriptures are read and your Word is proclaimed, we may be led into your truth and taught your will,

for the sake of Jesus Christ our Lord. Amen.

3. Living God, help us so to hear your holy Word that we may truly understand; that, understanding, we may believe and believing, we may follow in all faithfulness and obedience, seeking your honor and glory in all that we do;
through Christ our Lord. Amen.

4. Gracious God, we do not live by bread alone, but by every word that comes from your mouth. Make us hungry for this heavenly food, that it may nourish us today in ways of eternal life; through Jesus Christ,

the bread of heaven. Amen.


In Acts 6 we read that the early church leaders found themselves in a dilemma. All kinds of disputes and difficulties were arising that required their attention. Particularly, there was a dispute between the Grecian and Aramaic widows concerning the equitable distribution of the church’s resources.

The apostles’ involvement with administrative responsibilities was becoming detrimental to the spiritual health of the church—a change was needed.

In response to this need, gifted individuals were appointed to assume responsibility over these administrative tasks so that the spiritual leaders of the church might give themselves to two things: prayer and the ministry of the Word.

From my seminary experience in the 1960s and in following the work and role of pastors throughout the seventies and eighties, I’ve discovered that the American church is reliving the experiences of the early church in Jerusalem.

Administrative tasks and congregational expectations are overwhelming pastors to the degree that many, if not most, pastors have little time for study of the Word and prayer (the average time spent in prayer by pastors across the United States, as pointed out in “Keys to a Praying Church,” is about eighteen minutes a day).

—Alvin J. Vander Griend, The Praying Church Sourcebook (CRC Publications, 1990, 1997), p. 29

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