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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 Instrument of Expression Higher Knowledge===

You speak here of “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.

==...human speech at its highest merely attempts to recover by revelation and inspiration an absolute expression of Truth which already exists in the Infinite above our mental comprehension. <ref>https://incarnateword.in/cwsa/18/god-and-immortality#p2</ref><center>~</center>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#p12</ref><center>~</center>The Tantriks locate these forms of speech in different chakras. Speech in Vedas==may be internal or external, either may have the stamp of the same power. But if it is to be measured by withdrawal from externality, then Para ought to mean something of the causal realm beyond mind.

Earth Pashyanti is evidently speech with the substantial essence vision of all these creatures and the waters are the essence of earth; herbs of the field are the essence of the waters, man Truth in it—Para is probably the essence of the herbsrevelatory and inspired speech. Speech is the essence of man, Rig-veda the essence of Speech, Sama the essence of Rik. Of Sama OM is the essence.<ref>httphttps://incarnateword.in/cwsa/1829/chhandogya-upanishadtantra#p4p16,p17</ref><center>~</center>Speech is Rik, Breath is Sama; the Imperishable is OM of Udgitha. These are the divine lovers. Speech and Breath, Rik and Sama.<ref>http://incarnateword.in/cwsa/18/chhandogya-upanishad#p10</ref>==Symbology==

To control Mostly human speech and thought go on mechanically in certain grooves that always repeat themselves and it is not really the eye mind that controls or dictates them. That is good; why this habit can go on for some time even after the conscious mind has withdrawn its support and consent and resolved to control the ear do otherwise. But if one perseveres, this subconscious mechanical habit runs down like all machinery that is good; not kept wound up to control go on again. Then one can form the opposite habit in the subconscient of admitting only what the nose inner being consents to think or speak.<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p16</ref><center>~</center>In all cases and as a general rule, the less one speaks of others, even to praise them, the tongue better. It is already so difficult to know exactly what is happening in oneself—how can one know with certainty what is goodhappening in others? So you must totally abstain from pronouncing upon anybody one of those final judgments which cannot but be foolish if not spiteful.

It When a thought is good expressed in speech, the vibration of the sound has a considerable power to control one’s actionsbring the most material substance into contact with the thought, words, mindthus giving it a concrete and effective reality. Control 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 all things the world. This is goodan absolute general rule. The Bhikkhu who controls himself entirely is delivered from all sufferingAnd 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. The man who is master over his hands, his feet For this conscious power and active will have the capacity of infusing Matter with the possibility to react and his tongue, who controls himself wholly, who delights in meditation, who is calm refuse the bad vibration and leads a solitary life, can be called a Bhikkhuultimately to correct it so that it becomes impossible for it to go on expressing itself on the physical plane. <ref>https://incarnateword.in/cwm/0312/the-bhikkhufour-austerities-and-the-four-liberations#p1-p3p48,p49</ref>

Calm in Even those who have a strong inner life, take a long time before they can connect it with the outer speech and action, calm in . Outer speech, calm in mind, serene, emptied of all earthly appetites, this Bhikkhu belongs to the externalising mind—that is why it is called "The Serene One"so difficult to connect it with the inner life. <ref>http://incarnateword.in/cwmcwsa/0331/thespeech-and-bhikkhuyoga#p19p1</ref>

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 subject which is usually given less attention, and that is control of minimise speech. Apart from a very few exceptions, only absolute silence is set in opposition sure to loose talk. And yet it is a far greater be helpful both for right action and far more fruitful austerity to control one's speech than to abolish it altogetherfor inner sadhana.<ref>http://incarnateword.in/cwmcwsa/1231/the-four-austeritiesspeech-and-the-four-liberationsyoga#p33p23</ref>

Not to allow the impulse Already someone has told me, quite rightly, that while practising this half-silence, or at any rate this continence of speech to assert itself too much or say anything without reflection, but to speak always with one achieves quite naturally the mastery of numerous difficulties in one’s character and also one avoids a conscious control and only what is necessary great many frictions and helpfulmisunderstandings.<ref>httphttps://incarnateword.in/cwsacwm/3103/speech-and-yogaimpurity#p38p25</ref>

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 subject which is usually given less attention, and 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 a far greater and far more fruitful austerity to control one's speech than to abolish it altogether. Man is the first animal on earth to be able to use articulate sounds. Indeed, he is very proud of this capacity and exercises it without moderation or discernment. The world is deafened with the five senses sound of knowledge are his words and sometimes one almost misses the instruments harmonious silence of the mindplant kingdom. Besides, it is a well-known fact that the weaker the mental power, the greater is the need to use speech. PranaThus there are primitive and uneducated people who cannot think at all unless they speak, and they can be heard muttering sounds more or less loudly to themselves, because this is the life-force only way they can follow a train of thought, which would not be formulated in them but for the nervous systemspoken word. There are also a great many people, even among those who are educated but whose mental power is indeed weak, who do not know what they want to say until they say it. This makes their speech interminable and tedious. For as they speak, their thought becomes clearer and more precise, and so they have to repeat the same thing several times in order to say it more and more exactly. Some need to 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 one main instrument exact terms of what they want to say.Lastly, there are born orators who are masters of our mental consciousnessthe spoken word; for they spontaneously find all the words they need to say what they want to say and say it well. None of this, however, from the point of view of mental austerity, goes beyond the category of idle talk. For by idle talk I mean every word that is spoken without being absolutely indispensable. One may ask, how can one judge? For this, one must first make a general classification of the various categories of spoken words.First, in the physical domain, we have all the words that are spoken for material reasons. They are by which far the mind receives most numerous and most probably also the contacts most useful in ordinary life. A constant babble of words seems to be the indispensable accompaniment to daily work. And yet as soon as one makes an effort to reduce the physical world through noise to a minimum, one realises that many things are done better and faster in silence and that this helps to maintain one’s inner peace and concentration. If you are not alone and live with others, cultivate the organs habit of knowledgenot externalising yourself constantly by speaking aloud, sightand 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, hearingand with goodwill and a steadfast aspiration, smellyou will be able to create a harmonious atmosphere which is very conducive to progress. In social life, touch in addition to the words that concern material life and tasteoccupations, there will be those that express sensations, feelings and reacts upon its object emotions. Here the habit of outer silence proves of valuable help. For when one is assailed by speech 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 other four organs sensation or feeling in words. How many quarrels can be avoided in this way; how many times one will be saved from one of action; all these senses those psychological catastrophes which are dependent upon only too often the nervous Life-force for their functioningresult of uncontrolled speech. The Upanishad therefore begins  Without going to this extreme, one should always control the words one speaks and never allow one’s tongue to be prompted by a query as movement of anger, violence or temper. It is not only the quarrel that is bad in its results, but the fact of allowing one’s tongue to be used to project bad vibrations into the atmosphere; for nothing is more contagious than the final source or control vibrations of sound, and by giving these movements a chance to express themselves, one perpetuates them in oneself and in others. Among the activities most undesirable kinds of idle talk must also be included everything that is said about others.<ref>https://incarnateword.in/cwm/12/the-four-austerities-and-the Mind-four-liberations#p33,p34,p35,p36,p37,p38,p39,p40,p41,p42,p43, Life-Forcep44,p45</ref> ==Effects of Uncontrolled Speech,Senses== That [''feeling of fatigue after talking''] happens very usually. Talking of an unnecessary character tires the inner being because the talk comes from the outer nature while the inner has to supply the energy which it feels squandered away. <ref>httphttps://incarnateword.in/cwsa/1831/thespeech-question-whatand-godheadyoga#p1p14</ref>

Speech breaks out as However, one should not think that the value of spoken words depends on the expression nature of the vital subject of conversation. One can talk idly on spiritual matters just as much as on any other, and its habits without caring to wait for this kind of idle talk may well be one of the control of most dangerous. For example, the mind; It neophyte is therefore this tendency that must cease in always very eager to share with others the vital itselflittle he has learnt. Not 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 under very sure of the control value of what he knows, until he finally becomes wise and realises that many hours of the impulse silent concentration are needed to be able to speechspeak usefully for a few minutes...<ref>http://incarnateword.in/cwsa/31/Moreover, where inner life and spiritual effort are concerned, the use of speech-should be subjected to a still more stringent rule and-yoga#p47</ref>nothing should be said unless it is absolutely indispensable.

===Vibration 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 Speech===a flash the energy accumulated in the experience, which was meant to hasten one’s progress. The only exception which can be made to the rule is with regard to one’s guru, when one wants to 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 guru is able by his knowledge to use the elements of the experience for your own good, as steps towards new ascents. <ref>https://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p51,p58,p59</ref>

=Purification of Speech= The habit of criticism—mostly ignorant criticism of others—mixed with all sorts of imaginations, inferences, exaggerations, false interpretations, even gross inventions is one of the universal illnesses of the Asram. It is a disease of the vital aided by the physical mind which makes itself an instrument of the pleasure taken in this barren and harmful pursuit of the vital. Control of the speech, refusal of this disease must come from within and the itch of the vital is very necessary if inner experience has to have any true effect of transformation in the outer lifebe controlled from within.<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p44p29</ref>

As for helping [others]There are also all the words that are uttered to express ideas, you can only be sure of that if you yourself have an assured basisopinions, with the psychic being always prominent, full results of faith and joy and strength,—then others can gather strength and faith and joy from such a one by speech reflection or contactstudy. But to arrive at Here we are in an intellectual domain and we might think that you mustin this domain men are more reasonable, as I have been telling youmore self-controlled, open yourself to the Light and Force that come from myself and the Mother and to no other influence.<ref>http://incarnateword.in/cwsa/31/interactions-with-others-and-the-practice-of-yoga#p33</ref><center>~</center>When a thought rigorous austerity is less indispensable. It is expressed in speechnothing of the kind, however, for even here, the vibration into this abode of the sound ideas and knowledge, man has a considerable power to bring brought the most material substance into contact with violence of his convictions, the thought, thus giving it a concrete and effective reality. That is why one must never speak ill intolerance of people or things or say thingshis sectarianism, which go against the progress passion of the divine realisation in the worldhis preferences. This is an absolute general rule. And yet it has Thus, here too, one exception. You should not criticise anything unless at the same time you have the conscious power must resort to mental austerity and active will carefully avoid any exchange of ideas that leads to dissolve controversies which are all too often bitter and nearly always unnecessary, or transform the movements or things you criticise. For this conscious power any clash of opinion which ends in heated discussions and active will have even quarrels,which are always the capacity result of infusing Matter with the possibility to react and refuse the bad vibrations and ultimately to correct it so some mental narrowness that it becomes impossible for it to go on expressing itself on can easily be cured when one rises high enough in the physical planemental domain.<ref>httphttps://incarnateword.in/cwm/0612/7the-four-austerities-and-the-aprilfour-1954liberations#p1p51</ref>

==Role Why to Speak: Speech as a Basis of Speech in TransformationTruth==

The It [truthfulness] means first condition of inner progress is truth-speaking, but beyond that to recognise whatever is or has been a wrong movement in any part of keep the nature,—wrong idea, wrong feeling, wrong speech, wrong action,—and by wrong is meant what departs from in harmony with the Truth, from the higher consciousness and higher self, from the way deepest truth of the Divine. Once recognised it which one is admitted,—not glossed over or defended,—and it is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true consciousnessconscious.<ref>http://incarnateword.in/cwsa/2931/equalityspeech-the-chiefand-supportyoga#p8p50</ref>

...Frankness says candidly what it would be better has to get full control of say without caring for the speech—it is an important step towards going inward and developing a true inner and Yogic consciousnessresult.<ref>httphttps://incarnateword.in/cwsacwm/3114/speechcontrol-andof-yogaspeech#p28p26</ref>

The ...complete truth 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 must come from within and to bring it to the level of the highest part of the consciousness is never easy. That is one reason why to be controlled sparing in speech is helpful. It helps to a more deliberate control and prevents the tongue from withinrunning away with one and doing whatever it likes. To stand back means to 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>httphttps://incarnateword.in/cwsa/31/speech-and-yoga#p29p33,p34</ref>

...complete truth of … if you want your speech is very important for to express the sadhak truth and a great help for bringing Truth into thus acquire the power of the consciousness. It Word, never think out beforehand what you want to say, do not decide what is at the same time difficult a good or bad thing to bring say, do not calculate the speech under control; for people effect of what you are accustomed going to speak what comes to them 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 supervise do well and control what they say. There to succeed, if it is something mechanical about speech pure, spontaneous and integral, you will then be able to bring it speak very simply, to say the level of the highest part of the consciousness is never easywords that ought to be said, neither more nor less, and they will have a creative power. <ref>http://incarnateword.in/cwsacwm/3112/speechthe-four-austerities-and-yogathe-four-liberations#p33p63</ref>

Correct speech that hurts none. Never speak uselessly and scrupulously avoid all malevolent speech.<ref>http://incarnateword.The first condition of inner progress is to recognise whatever is or has been a wrong movement in/cwm/03/any part of the-awakened-one-nature,—wrong idea, wrong feeling, wrong speech, wrong action,—and by wrong is meant what departs from the-buddha#p30</ref><center>~</center>Even those who have a strong inner lifeTruth, take a long time before they can connect it with from the outer speech higher consciousness and actionhigher self, from the way of the Divine. Outer speech belongs to the externalising mind—that Once recognised it is why admitted,—not glossed over or defended,—and it is so difficult offered to the Divine for the Light and Grace to connect descend and substitute for it with the inner liferight movement of the true consciousness. <ref>http://incarnateword.in/cwsa/3129/speechequality-the-andchief-yogasupport#p1p8</ref>

In fact, Control over what one should always do this, when he feels that he says is more important than complete silence. The best is to learn to say what is caught by an impulse useful in the most exact and true way possible. <ref>https://incarnateword.in/cwm/14/control-of some kind or other, particularly impulses of anger-speech</ref><center>~</center>It is obvious that things which are a long habit cannot go at once. If one takes as an absolute discipline, instead of acting or speaking (because Especially the speech is an action), instead of acting a thing which in most people is largely automatic and not under their control. It is the vigilance that establishes the impulsecontrol, if so one withdraws and then does as I saidmust be on guard against the danger of which you speak, one sits down quietly, concentrates the slacking of the vigilance. Only the more it can be a quiet and then looks at his anger quietlyunmixed, one writes it downnot an anxious vigilance, when one has finished writing, it is gone—in any case, most oftenthe better. <ref>https://incarnateword.in/cwsa/31/speech-and-yoga#p35</ref>

Be on your guard against wrath in ==Observing and Stepping Back== It [''speech''] can only be controlled if you separate yourself from the part that is speaking and are able to observe it. Control your words, It is the external mind that speaks—one has to watch it from the inner witnessing mind and leaving behind wrong ways of speaking, practise good conduct in speechput a control.<ref>httphttps://incarnateword.in/cwmcwsa/0331/angerspeech-and-yoga#p11p32</ref>

In social lifeThese things, hard forms of speech, anger etc., in addition to are habits formed by the words that concern material life vital-physical consciousness and occupations, there as they are supported by the subconscient, very difficult to change. If one can conquer or change them by force of will 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 those that express sensationsdiscouraged by these recurrences or persistences, feelings but try always to stand back in an inner quietude and emotionsif they come let them pass away like a cloud across the light. Here In time these things will be finally dealt with by the habit of outer silence proves of valuable helpForce. <ref>https://incarnateword. For when one in/cwsa/31/anger-and-violence#p3</ref> ==Helpful Practices== The psychic self-control that is assailed by a wave desirable…(1) Not to allow the impulse of sensations speech to assert itself too much or feelingssay anything without reflection, this habitual silence gives you time but to reflect speak always with a conscious control and only what is necessary andhelpful.(2) To avoid all debate, if necessarydispute or too animated discussion and simply say what has to be said and leave it there. There should also be no insistence that you are right and the others wrong, but what is said should only be thrown in as a contribution to regain possession the consideration of the truth of the matter. …(3) To keep the tone of yourself before projecting speech and the sensation or feeling in wordswording very quiet and calm and uninsistent. How many quarrels (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 avoided smooth again.(5) If there is gossip about others and harsh criticism (especially about sadhaks), not to join—for these things are helpful in this no way; how many times one will be saved from one of those psychological catastrophes which are and only too often lower the result of uncontrolled speechconsciousness from its higher level.(6) To avoid all that would hurt or wound others. <ref>httphttps://incarnateword.in/cwmcwsa/1231/the-four-austeritiesspeech-and-the-four-liberationsyoga#p37,p38,p39,p40,p41,p42,p43</ref>

This sense of Useless conversation which lowers the relativity consciousness or brings back something of things a past consciousness is a powerful help in keeping one's balance and preserving a serene moderation in one's speechbetter avoided. I once heard an old occultist Talking about sadhana also comes under the category when it is merely mental discussion of some wisdom say, "Nothing is essentially bad; there are only things which are not in their place. Put each thing in its true place and you will have a harmonious worldsuperficial kind."<ref>httphttps://incarnateword.in/cwmcwsa/1231/the-four-austeritiesspeech-and-the-four-liberationsyoga#p53p19</ref>

In conclusion, I would say this: if you want your speech to express the truth and thus acquire the power When speaking of the Word, never think out beforehand what you want to say, do not decide what is physical things one should have a good or bad thing to saylively, 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-Wisdompleasant, 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.<ref>http://incarnatewordwitty style.in/cwm/12/the-four-austerities-and-the-four-liberations#p63</ref>

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>