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<ref>httphttps://incarnateword.in/cwsa/28/the-system-of-the-chakras#p61</ref> ==Speech as Rhythm== The Word has its seed-sounds—suggesting the eternal syllable of the Veda, A U M, and the seed-sounds of the Tantriks—which carry in them the principles of things; it has its forms which stand behind the revelatory and inspired speech that comes to man's supreme faculties, and these compel the forms of things in the universe; it has its rhythms,—for it is no disordered vibration, but moves out into great cosmic measures,—and according to the rhythm is the law, arrangement, harmony, processes of the world it builds. Life itself is a rhythm of God.<ref>http://incarnateword.in/cwsa/18/the-supreme-word#p12p62</ref>

Let ... speech and the five senses of knowledge are the instruments of the mind. Prana, the wise man restrain speech life-force in his the nervous system, is indeed the one main instrument of our mental consciousness; for it is that by which the mind receives the contacts of the physical world through the organs of knowledge, sight, hearing, smell, touch and mind in Selftaste, and knowledge in reacts upon its object by speech and the other four organs of action; all these senses are dependent upon the nervous Life-force for their functioning. The Upanishad therefore begins by a query as to the final source or control of the activities of the GreatMind, Life-SelfForce,Speech, and that again let him restrain in the Self that is at peaceSenses.<ref>http://incarnateword.in/cwsa/18/the-katha-upanishad-of-thequestion-blackwhat-yajurvedagodhead#p206p1</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..when speech itself is an expression out of  If were spoken only the words that needed to be spoken, the silenceworld would be a very silent place.<ref>httphttps://incarnateword.in/cwsacwm/3114/speechcontrol-andof-yogaspeech#p76p6,p7</ref>

All There are some who have the flow of speech by nature and action comes prepared out those who are very vital cannot do without it. But the latter case (not being able to do without it) is obviously a disability from the spiritual point of view. There are also certain stages in the eternal Silencesadhana when one has to go inward and silence is at that time very necessary while unnecessary speech becomes a dispersion of the energies or externalises the consciousness. It is especially this chat for chat’s sake tendency that has to be overcome. <ref>httphttps://incarnateword.in/cwmcwsa/1031/aphorismspeech-277and-278yoga#p1p8</ref>

To keep the tone of All speech and action comes prepared out of the wording very quiet and calm and uninsistenteternal Silence.<ref>http://incarnateword.in/cwsacwm/3110/speechaphorism-and277-yoga278#p40p1</ref>[Aphorism 277] ===Speech as an Expression Higher Knowledge===

===Speech as an Instrument You speak here of Expression Higher Knowledge===“the eternal word”?

I am using “word” in the sense of truth. There is an eternal Truth which is eternally true, but which finds expression in definite forms, and these definite forms are changing, fluctuating; they may become distorted; and to have the truth one must always go back to the source, which is… it may be called the eternal word, that is, the creative Word. It is a truth which is eternal, which manifests itself through all possible words and ideas. I use “word” in a literary sense—it is what is called elsewhere the creative Word. It is the origin of all speech and all thought.<ref>http://incarnateword.in/cwm/05/11-november-1953#p13</ref><center>~</center>There is also a speech, a supramental word, in which the higher knowledge, vision or thought can clothe itself within us for expression. At first this may come down as a word, a message or an inspiration that descends to us from above or it may even seem a voice of the Self or of the Ishwara, ''vāṇī, ādeśa''. Afterwards it loses that separate character and becomes the normal form of the thought when it expresses itself in the form of an inward speech. … The thought may express itself without the aid of any suggestive or developing word and only—but still quite completely, explicitly and with its full contents—in a luminous substance of supramental perception. It may aid itself when it is not so explicit by a suggestive inward speech that attends it to bring out its whole significance. Or the thought may come not as silent perception but as speech self-born out of the truth and complete in its own right and carrying in itself its own vision and knowledge. Then it is the word revelatory, inspired or intuitive or of a yet greater kind capable of bearing the infinite intention or suggestion of the higher supermind and spirit. It may frame itself in the language now employed to express the ideas and perceptions and impulses of the intellect and the sense mind, but it uses it in a different way and with an intense bringing out of the intuitive or revelatory significances of which speech is capable. The supramental word manifests inwardly with a light, a power, a rhythm of thought and a rhythm of inner sound that make it the natural and living body of the supramental thought and vision and it pours into the language, even though the same as that of mental speech, another than the limited intellectual, emotional or sensational significance. It is formed and heard in the intuitive mind or supermind and need not at first except in certain highly gifted souls come out easily into speech and writing, but that too can be freely done when the physical consciousness and its organs have been made ready, and this is a part of the needed fullness and power of the integral perfection.

==Speech Pashyanti is evidently speech with the vision of Truth in Vedas==it—Para is probably the revelatory and inspired speech. <ref>https://incarnateword.in/cwsa/29/tantra#p16,p17</ref>

 Speech is Rik, Breath is Sama; the Imperishable is OM The parrot signifies “fluency of Udgitha. These are the divine lovers. Speech and Breath, Rik and Sama.speech” … <ref>httphttps://incarnateword.in/cwsacwm/1817/chhandogya25-december-upanishad1932#p10p2</ref>

To control When a thought is expressed in speech, the vibration of the sound has a considerable power to bring the most material substance into contact with the thought, thus giving it a concrete and effective reality. That is why one must never speak ill of people or things or say things which go against the progress of the divine realisation in the world. This is an absolute general rule. And yet it has one exception. You should not criticise anything unless at the same time you have the conscious power and active will to dissolve or transform the movements or things you criticise. For this conscious power and active will have the capacity of infusing Matter with the possibility to react and refuse the bad vibration and ultimately to correct it so that it becomes impossible for it to go on expressing itself on the physical plane. <ref>https://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p48,p49</ref><center>~</center>Even those who have a strong inner life, take a long time before they can connect it with the outer speech and action. Outer speech belongs to the eye externalising mind—that is why it is good; so difficult to connect it with the inner life.<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p1</ref><center>~</center>Yes, control of the speech is very necessary for the ear physical change.<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p30</ref><center>~</center>...to minimise speech is good; sure to be helpful both for right action and for inner sadhana.<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p23</ref><center>~</center>Already someone has told me, quite rightly, that while practising this half-silence, or at any rate this continence of speech, one achieves quite naturally the mastery of numerous difficulties in one’s character and also one avoids a great many frictions and misunderstandings. <ref>https://incarnateword.in/cwm/03/impurity#p25</ref><center>~</center>The question of mental austerity immediately brings to mind long meditations leading to control of thought and culminating in inner silence. This aspect of yogic discipline is too well known to need dwelling upon. But there is another aspect of the nose subject which is usually given less attention, and the tongue that is control of speech. Apart from a very few exceptions, only absolute silence is set in opposition to loose talk. And yet it is gooda far greater and far more fruitful austerity to control one's speech than to abolish it altogether.

It Man is good the first animal on earth to be able to control one’s actionsuse articulate sounds. Indeed, words, mind. Control in all things he is goodvery proud of this capacity and exercises it without moderation or discernment. The Bhikkhu who controls himself entirely world is delivered from all suffering. The man who is master over deafened with the sound of his hands, his feet words and his tongue, who controls himself wholly, who delights in meditation, who is calm and leads a solitary life, can be called a Bhikkhusometimes one almost misses the harmonious silence of the plant kingdom. <ref>https://incarnateword.in/cwm/03/the-bhikkhu#p1-p3</ref>

Calm in actionBesides, it is a well-known fact that the weaker the mental power, calm in the greater is the need to use speech. Thus there are primitive and uneducated people who cannot think at all unless they speak, calm in mind, serene, emptied of all earthly appetitesand they can be heard muttering sounds more or less loudly to themselves, because this Bhikkhu is called "The Serene One". <ref>http://incarnateword.in/cwm/03/the-bhikkhu#p19</ref> Yesonly way they can follow a train of thought, control of the speech is very necessary which would not be formulated in them but for the physical change.<ref>http://incarnatewordspoken word.in/cwsa/31/speech-and-yoga#p30</ref>

The question of There are also a great many people, even among those who are educated but whose mental austerity immediately brings power is weak, who do not know what they want to mind long meditations leading to control of thought and culminating in inner silencesay until they say it. This aspect of yogic discipline is too well known to need dwelling uponmakes their speech interminable and tedious. But there is another aspect of the subject which is usually given less attentionFor as they speak, their thought becomes clearer and that is control of speech. Apart from a very few exceptionsmore precise, only absolute silence is set and so they have to repeat the same thing several times in opposition order to loose talk. And yet say it is a far greater more and far more fruitful austerity to control one's speech than to abolish it altogetherexactly.<ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p33</ref>

Not Some need to allow prepare beforehand what they have to say, and splutter when they are obliged to improvise, because they have not had time to elaborate step by step the impulse exact terms of speech what they want to assert itself too much or say anything without reflection.Lastly, but there are born orators who are masters of the spoken word; they spontaneously find all the words they need to speak always with a conscious control and only say what is necessary they want to say and helpfulsay it well.<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p38</ref>

... speech and None of this, however, from the five senses point of view of knowledge are mental austerity, goes beyond the instruments category of the mindidle talk. For by idle talk I mean every word that is spoken without being absolutely indispensable. PranaOne may ask, the life-force in the nervous systemhow can one judge? For this, is indeed the one main instrument must first make a general classification of our mental consciousness; for it is that by which the mind receives the contacts various categories of spoken words.First, in the physical world through the organs of knowledgedomain, sight, hearing, smell, touch and taste, and reacts upon its object by speech and we have all the other four organs of action; all these senses words that are dependent upon the nervous Life-force spoken for their functioningmaterial reasons. The Upanishad therefore begins They are by a query as to far the final source or control of most numerous and most probably also the activities of the Mind, Life-Force,Speech,Senses.<ref>http://incarnatewordmost useful in ordinary life.in/cwsa/18/the-question-what-godhead#p1</ref>

Speech breaks out as the expression A constant babble of words seems to be the vital and its habits without caring indispensable accompaniment to wait for the control of the mind; It is therefore this tendency that must cease in the vital itselfdaily work. Not And yet as soon as one makes an effort to be under the control of reduce the impulse noise to speech...<ref>http://incarnateword.a minimum, one realises that many things are done better and faster in/cwsa/31/speech-silence and-yoga#p47</ref>that this helps to maintain one’s inner peace and concentration.

===Vibration In social life, in Speech===addition to the words that concern material life and occupations, there will be those that express sensations, feelings and emotions. Here the habit of outer silence proves of valuable help. For when one is assailed by a wave of sensations or feelings, this habitual silence gives you time to reflect and, if necessary, to regain possession of yourself before projecting the sensation or feeling in words. How many quarrels can be avoided in this way; how many times one will be saved from one of those psychological catastrophes which are only too often the result of uncontrolled speech.

The habit of criticism—mostly ignorant criticism of others—mixed with all sorts of imaginationsWithout going to this extreme, inferences, exaggerations, false interpretations, even gross inventions is one of should always control the universal illnesses words one speaks and never allow one’s tongue to be prompted by a movement of the Asramanger, violence or temper. It is a disease of not only the vital aided by quarrel that is bad in its results, but the physical mind which makes itself an instrument fact of allowing one’s tongue to be used to project bad vibrations into the pleasure taken in this barren and harmful pursuit of atmosphere; for nothing is more contagious than the vital. Control vibrations of the speechsound, refusal of this disease and the itch of the vital is very necessary if inner experience has by giving these movements a chance to have any true effect of transformation express themselves, one perpetuates them in oneself and in the outer life.<ref>http://incarnatewordothers.in/cwsa/31/speech-and-yoga#p44</ref>

As for helping [others], you can only be sure of that if you yourself have an assured basis, with Among the psychic being always prominent, full most undesirable kinds of faith and joy and strength,—then others can gather strength and faith and joy from such a one by speech or contact. But to arrive at that you idle talk must, as I have been telling you, open yourself to the Light and Force also be included everything that come from myself and the Mother and to no other influenceis said about others.<ref>httphttps://incarnateword.in/cwsacwm/3112/interactionsthe-withfour-othersausterities-and-the-practicefour-of-yogaliberations#p33,p34,p35,p36,p37,p38,p39,p40,p41,p42,p43,p44,p45</ref>

"When a thought is expressed in speech, the vibration of the sound has a considerable power to bring the most material substance into contact with the thought, thus giving it a concrete and effective reality. That is why one must never speak ill of people or things or say things, which go against the progress of the divine realisation in the world. This is an absolute general rule. And yet it has one exception. You should not criticise anything unless at the same time you have the conscious power and active will to dissolve or transform the movements or things you criticise. For this conscious power and active will have the capacity of infusing Matter with the possibility to react and refuse the bad vibrations and ultimately to correct it so that it becomes impossible for it to go on expressing itself on the physical plane.<ref>http://incarnateword.in/cwm/06/7-april-1954#p1</ref>==Role Effects of Uncontrolled Speech in Transformation==

The first condition That [''feeling of inner progress is to recognise whatever is or has been a wrong movement in any part fatigue after talking''] happens very usually. Talking of an unnecessary character tires the nature,—wrong idea, wrong feeling, wrong speech, wrong action,—and by wrong is meant what departs from inner being because the Truth, talk comes from the higher consciousness and higher self, from outer nature while the way of the Divine. Once recognised it is admitted,—not glossed over or defended,—and it is offered inner has to supply the Divine for the Light and Grace to descend and substitute for energy which it the right movement of the true consciousnessfeels squandered away.<ref>httphttps://incarnateword.in/cwsa/2931/equalityspeech-the-chiefand-supportyoga#p8p14</ref><center>~</center>However, one should not think that the value of spoken words depends on the nature of the subject of conversation. One can talk idly on spiritual matters just as much as on any other, and this kind of idle talk may well be one of the most dangerous. For example, the neophyte is always very eager to share with others the little he has learnt. But as he advances on the path, he becomes more and more aware that he does not know very much and that before trying to instruct others, he must be very sure of the value of what he knows, until he finally becomes wise and realises that many hours of silent concentration are needed to be able to speak usefully for a few minutes. Moreover, where inner life and spiritual effort are concerned, the use of speech should be subjected to a still more stringent rule and nothing should be said unless it is absolutely indispensable.

It is a well-known fact that one must never speak of one’s spiritual experiences if one does not want to see vanishing in a flash the energy accumulated in the experience, which was meant to hasten one’s progress...it would The only exception which can be better made to the rule is with regard to one’s guru, when one wants to get full control receive some explanation or teaching from him concerning the content and meaning of one’s experience. Indeed, one can speak about these things without danger only to one’s guru, for only the speech—it guru is an important step able by his knowledge to use the elements of the experience for your own good, as steps towards going inward and developing a true inner and Yogic consciousnessnew ascents.<ref>httphttps://incarnateword.in/cwsacwm/3112/speechthe-four-austerities-and-yogathe-four-liberations#p28p51,p58,p59</ref>

...complete truth ==Why to Speak: Speech as a Basis of speech is very important for the sadhak and a great help for bringing Truth into the consciousness. It is at the same time difficult to bring the speech under control; for people are accustomed to speak what comes to them and not to supervise and control what they say. There is something mechanical about speech and to bring it to the level of the highest part of the consciousness is never easy. <ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p33</ref>==

=How To stand back means to Use Speech Effectively?=become a witness of one’s own mind and speech, to see them as something separate from oneself and not identify oneself with them. Watching them as a witness, separate from them, one gets to know what they are, how they act and then put a control over them, reject what one does not approve and think and speak only what one feels to be true. This cannot, of course, be done all at once. It takes time to establish this attitude of separateness, still more time to establish the control. But it can be done by practice and persistence. <ref>https://incarnateword.in/cwsa/31/speech-and-yoga#p33,p34</ref><center>~</center>… if you want your speech to express the truth and thus acquire the power of the Word, never think out beforehand what you want to say, do not decide what is a good or bad thing to say, do not calculate the effect of what you are going to say. Be silent in mind and remain unwavering in the true attitude of constant aspiration towards the All-Wisdom, the All-Knowledge, the All-Consciousness. Then, if your aspiration is sincere, if it is not a veil for your ambition to do well and to succeed, if it is pure, spontaneous and integral, you will then be able to speak very simply, to say the words that ought to be said, neither more nor less, and they will have a creative power.==Prerequisite==<ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p63</ref>

Correct The first condition of inner progress is to recognise whatever is or has been a wrong movement in any part of the nature,—wrong idea, wrong feeling, wrong speech that hurts none, wrong action,—and by wrong is meant what departs from the Truth, from the higher consciousness and higher self, from the way of the Divine. Never speak uselessly Once recognised it is admitted,—not glossed over or defended,—and it is offered to the Divine for the Light and scrupulously avoid all malevolent speechGrace to descend and substitute for it the right movement of the true consciousness.<ref>http://incarnateword.in/cwmcwsa/0329/equality-the-awakenedchief-onesupport#p8</ref><center>~</center>When the source of inspiration is in the heart or the psychic there is more easily a good will in the vital channel, the flow is spontaneous; the inspiration takes at once its true form and speech and is transmitted without any interference or only a minimum of interference by the brain-mind, that great spoiler of thehigher or deeper splendours. <ref>https://incarnateword.in/cwsa/27/three-elements-of-poetic-buddhacreation#p30p2</ref>

Even those who have a strong inner life, take a long time before they can connect it with the outer speech and action. Outer speech belongs to the externalising mind—that is why it is so difficult to connect it with the inner life.<ref>http://incarnateword.==Vigilance in/cwsa/31/speech-and-yoga#p1</ref>Speech==

In fact, one should always do this, when he feels that he is caught by an impulse of some kind or other, particularly impulses of anger. If one takes as an absolute discipline, instead of acting or speaking (because speech is an action), instead of acting under the impulse, if one withdraws ==Observing and then does as I said, one sits down quietly, concentrates and then looks at his anger quietly, one writes it down, when one has finished writing, it is gone—in any case, most often.Stepping Back==

Be on your guard against wrath It [''speech''] can only be controlled if you separate yourself from the part that is speaking and are able to observe it. It is the external mind that speaks—one has to watch it from the inner witnessing mind and put a control. <ref>https://incarnateword.in /cwsa/31/speech-and-yoga#p32</ref><center>~</center>These things, hard forms of speech, anger etc. Control your words, are habits formed by the vital-physical consciousness and leaving behind wrong ways , as they are supported by the subconscient, very difficult to change. If one can conquer or change them by force of speakingwill or mental or spiritual control, so much the better. But if one cannot do this at once, one must not be upset or think oneself unfit. It is easier for most to realise the Divine or enter into the psychic consciousness than to change this part of the nature; but once the psychic consciousness governs or the higher consciousness descends then it is much easier for these to go. You must not therefore be discouraged by these recurrences or persistences, practise good conduct but try always to stand back in speechan inner quietude and if they come let them pass away like a cloud across the light. In time these things will be finally dealt with by the Force.<ref>httphttps://incarnateword.in/cwmcwsa/0331/anger-and-violence#p11p3</ref>

This sense of The psychic self-control that is desirable…(1) Not to allow the relativity impulse of things speech to assert itself too much or say anything without reflection, but to speak always with a conscious control and only what is a powerful help in keeping one's balance necessary and preserving a serene moderation in one's speechhelpful. I once heard an old occultist of some wisdom (2) To avoid all debate, dispute or too animated discussion and simply saywhat has to be said and leave it there. There should also be no insistence that you are right and the others wrong, "Nothing but what is essentially bad; there said should only be thrown in as a contribution to the consideration of the truth of the matter. …(3) To keep the tone of speech and the wording very quiet and calm and uninsistent.(4) Not to mind at all if others are heated and dispute, but remain quiet and undisturbed and yourself speak only what can help things to be smooth again.(5) If there is gossip about others and harsh criticism (especially about sadhaks), not to join—for these things which are not helpful in their placeno way and only lower the consciousness from its higher level. Put each thing in its true place and you will have a harmonious world(6) To avoid all that would hurt or wound others."<ref>httphttps://incarnateword.in/cwmcwsa/1231/the-four-austeritiesspeech-and-yoga#p37,p38,p39,p40,p41,p42,p43</ref><center>~</center>Useless conversation which lowers the consciousness or brings back something of a past consciousness is better avoided. Talking about sadhana also comes under thecategory when it is merely mental discussion of a superficial kind. <ref>https://incarnateword.in/cwsa/31/speech-fourand-liberationsyoga#p53p19</ref> <center>~</center>When speaking of physical things one should have a lively, pleasant, witty style.

In conclusion, I would say this: if you want your speech to express the truth and thus acquire the power of the Word, never think out beforehand what you want to say, do not decide what is a good or bad thing to say, do not calculate the effect of what you are going to say. Be silent in mind and remain unwavering in the true attitude When speaking of constant aspiration towards the All-Wisdom, the All-Knowledge, the All-Consciousness. Then, if your aspiration is sincere, if it is not a veil for your ambition to do well and to succeed, if it is pure, spontaneous and integral, you will then be able to speak very simply, to say vital things the words that ought to style should be said, neither more nor less, and they will have a creative power.<ref>http://incarnatewordeloquent.in/cwm/12/the-four-austerities-and-the-four-liberations#p63</ref>==Helpful Practices==

There are also certain stages in the sadhana when one has to go inward and silence is at that time very necessary while unnecessary speech becomes a dispersion When speaking of mental things the energies or externalises the consciousness. It is especially this chat for chat's sake tendency that has to style should be overcome.<ref>http://incarnatewordclear, precise, exact.in/cwsa/31/speech-and-yoga#p8</ref>

If one keeps the inner silence even when among the friends, that is the real thing; the outer silence need only be relative until the time comes when speech itself is an expression out of the silence. <ref>https://incarnateword.in/cwsa/31/speech-and-yoga#p77</ref><center>~</center>There should be no useless talking or mere chat, still less anything untrue or prompted by egoism and desire. One can talk, but with silence within and quietude in the speech.

Next, you will see that so long as one says nothing, it is not difficult to remain absolutely silent, but as soon as you begin to speak, always or almost always you say two or three or ten or twenty useless words which it was not at all necessary to say.<ref>https://incarnateword..in/cwm/03/anger#p14,p15,p16,p17</ref><center>~</center>It is only by perseverance and vigilance and a strong resolution that this [control of the impulse to minimise speech ]can be done, but if the resolution is sure to there, it can be helpful both for right action and for inner sadhanadone in a short time by the aid of the Force behind.<ref>httphttps://incarnateword.in/cwsa/31/speech-and-yoga#p23p48</ref>