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It is quite possible for thoughts to pass without disturbing the silence—but for that you must be perfectly detached from the thoughts and indifferent to them. <ref></ref>
== Communicating Silence in Silence Communication ==
Listen in a total silence of your whole being—mental, vital and physical. (The Mother, 6 July 1933) <ref></ref>
We sat together in silence for a few minutes, enjoying the company of our soul, and we witnessed the gates of Eternity opening wide before us. <ref></ref>
For it is one of the powers of this inner consciousness to bring about what it sees to be the right thing by simply communicating in entire silence to the consciousness of another. That is the true way of acting—through the power of the inner consciousness, its knowledge, vision and will. <ref></ref>
If you want to be an instrument of the Truth, you must always speak the truth and not falsehood. But this does not mean that you must tell everything to everybody. To conceal the truth by silence or refusal to speak is permissible, because the truth may be misunderstood or misused by those who are not prepared for it or who are opposed to it—it may even be made a starting point for distortion or sheer falsehood. But to speak falsehood is another matter. Even in jest it should be avoided, because it tends to lower the consciousness. <ref></ref>
That is not the way. Absolute silence and looseness of talk are two extremes; neither is good. I have seen many people practising maunavrata, but afterwards they are just as talkative as before.
So long as you have to draw your understanding from the forms of words, you are likely to fall into much confusion about the true sense; but if in a silence of your mind you can rise into the world from which ideas descend to take form, at once the real understanding comes. If you are to be sure of understanding one another, you must be able to understand in silence. There is a condition in which your minds are so well attuned and harmonised together that one perceives the thought of the other without any necessity of words. But if there is not this attunement, there will always be some deformation of your meaning, because to what you speak the other mind supplies its own significance. I use a word in a certain sense or shade of its sense; you are accustomed to put into it another sense or shade. Then, evidently, you will understand, not my exact meaning in it, but what the word means to you. This is true not of speech only, but of reading also. If you want to understand a book with a deep teaching in it, you must be able to read it in the mind's silence; you must wait and let the expression go deep inside you into the region where words are no more and from there come slowly back to your exterior consciousness and its surface understanding. But if you let the words jump at your external mind and try to adapt and adjust the two, you will have entirely missed their real sense and power. There can be no perfect understanding unless you are in union with the unexpressed mind that is behind the centre of expression. (The Mother, 26 May 1929) <ref></ref>
If you are not alone and live with others, cultivate the habit of not externalising yourself constantly by speaking aloud, and you will notice that little by little an inner understanding is established between yourself and others; you will then be able to communicate among yourselves with a minimum of words or even without any words at all. This outer silence is most favourable to inner peace, and with goodwill and a steadfast aspiration, you will be able to create a harmonious atmosphere which is very conducive to progress. <ref></ref>
Control over what one says is more important than complete silence. The best is to learn to say what is useful in the most exact and true way possible. <ref></ref>
If only people did remain a little quiet before speaking, acting or writing, much trouble could be avoided. So many things are said uselessly, they bring misunderstandings and bad feelings which could have been saved with silence. <ref></ref>