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→Speech as an Instrument of Expression
<ref>https://incarnateword.in/cwsa/28/the-system-of-the-chakras#p62</ref>
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... speech and the five senses of knowledge are the instruments of the mind. Prana, the life-force in 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 taste, and 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 Mind, Life-Force,Speech,Senses.
<ref>http://incarnateword.in/cwsa/18/the-question-what-godhead#p1</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 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>
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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 belo<center>~</center>ngs belongs to the externalising mind—that is why it is so difficult to connect it with the inner life.
<ref>http://incarnateword.in/cwsa/31/speech-and-yoga#p1</ref>
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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>https://incarnateword.in/cwsa/31/speech-and-yoga#p14</ref>
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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.