; Art of Speaking | E-Gurukul

Thursday, June 21, 2018

Art of Speaking

September 8, 2010 by  
Filed under Ancient Management Tips, Featured


We shall have to clean the tongue to enable the utterance of pure sounds. We cannot keep the tongue impure and expect pure sounds to find an entry. We shall have to clean up our practice of sound to start with, that is, we shall have to follow a discipline relating to our speech. Only that would enable us to experience the silence and the realization of the higher sounds is after experiencing silence.To make an understanding of the Higher Sound, we are expected to follow a discipline relating to the practice of the lower sounds. Without mastering through discipline the practice of the negative sounds, we cannot imagine to make a realization of the Higher Sound.

There is a gradual process of mutation happening in us as we practice with sound. To rearrange our practice of speaking is an essential condition to experience silence. To realize silence, is an essential condition to experience the higher sounds.

Wisdom is given in the Scriptures only to be practised by us. That which is not amenable for practice is not wisdom. That which we call wisdom, but which we cannot practice, is not wisdom. It only amounts to sounding words, only to excite us, only to confuse us.

There is a practical approach to realize the higher sounds in us, and that starts with our understanding of our habit of speech. There are certain instructions relating to speech, I shall briefly cover these instructions so that through practice of these instructions we get eligibility to experience silence, and once we experience silence, we are eligible to experience the higher sounds. So let us get into instructions relating to speech.

1) Speak Truth, speak pleasantly.

It is not only necessary that we speak truth, we should also be able to speak truth pleasantly. That is the skill in speaking. By speaking truth we cannot hurt people, because truth does not carry hurting as a function. That which we call truth is nothing but our point of view to start with. Our point of view is our truth at the beginning. It need not necessary be true, but we believe it to be true because it is the viewpoint we hold.

That which you think the truth when you are presenting it, you have to present it pleasantly. Just because it is the truth it cannot be presented in an unmannerly and painful way.

Again there are people who are truthful but angry, truthful but irritable, truthful but flamboyant. How is it possible? Anger, irritation, flamboyancy are incompatible to truth.

Whenever a person is charged by these emotions, understand that what he holds is only a view point but not truth. A view point is a personal understanding arising out of one's own personality experience. It is different from truth. Totally different. Truth is truth. View points that disagree are fragments of truth, distortions of truth and they vary according to the zero error of the observer. Truth is comprehensive, all inclusive, never changing and pleasant at all times and at all places. When you have known Truth and speak it, it pleases. It does not hurt. In the name of truth many present vehemently their view points and they are emotional. But when the truth is presented, it is cool, soothing, comforting and spreads pleasantness all around. Speaking truth can therefore only be pleasant.

That is why the Scripture is very clear – to be pleasant and truthful-. They are kept together and are equals. That keeps us in good stead all the time. Anything less than that, keeps us in conflict and tension. This is the fundamental step for speech. That we only speak truth but we speak truth pleasantly. The Sanskrit instruction is: SATYAM BRUYAT, PRYAM BRUYAT. Satyam Bruyat means : "speak truth", Pryam Bruyat: "speak pleasantly". Let not the pleasant aspect of speech be lost by presenting the truth.

2) Do not speak untruth to be pleasant.

Only to be pleasant many people speak that which is not true. Just to please another person, we do not hesitate to speak that which is not believed by us. We say : "I am very happy to see you today". But, were you really happy when you said it or have you said it only to please the other person?

Many speeches that we make, we make them just to please others, but they do not carry much truth in them. No one expects you to flatter. If you praise let it be true. The Sanskrit instruction is: NAMBRUYAT SATYA MAPRIYAM. It is called business when we speak pleasantly without being truthful. We speak for the sake of gaining goodwill, but we do not believe in what we speak. We cannot speak untruth just to be pleasant. We cannot speak truth and be unpleasant.

The other preliminary steps are very clear to us, that you shall not speak untruth, and that you shall not speak untruth unpleasantly. We have all agreed to try to speak truth and to speak pleasantly. Never sacrifice truth in your attempt to be pleasant. Don't sacrifice being pleasant when you speak truth. It is a real challenge for persons to practice these instructions of the Scriptures. It is being skilful in speech. Do not speak that which is not intended, speak only that which is intended. There is no question of speaking in any other way.

This is the royal instruction relating to speech. In so far as it is practised we don't speak many things which we do not intend to speak and we don't make many smiles which we do not intend to make. For nothing we try to present some kind of pleasantness which we do not carry inside. It only develops a split personality. You are not pleasant inside but you want to be pleasant outside. You are a hypocrite to yourself and you suffer from the conflict of it.

The best thing is to be pleasant inside at all times, then your external actions are naturally pleasant and they do not carry the artificiality. When once we are pleasant inside, naturally our outer also gives a pleasant expression. Otherwise there is always a tension to be pleasant. Is it not a paradox that we show up a pleasant face and yet are unpleasant inside? This is because we are artificially pleasant. We are not naturally pleasant. When we are naturally pleasant it has a natural flavour to it and does not breed any unpleasant speech. Whenever there is a manifestation of an unpleasant situation, it is on account of our inability to be pleasant within. When once you are pleasant inside there is no scope of being unpleasant outside.

3) Filter the speech to eliminate avoidable speeches.

At the end of the day, if we look back, we find that many times we have spoken when it was not necessary. That is why there is so much speech on the planet. Among all the five kingdoms of Nature, only the human being is given speech, and he makes more an abuse than a use of it. He speaks more than required. When there is nothing to do, the human being indulges in speeches. Between two constructive functions there is avoidable speech. Between two constructive functions, what is required is silence. But what normally a human being does? Between two functions if he is given leisure, he indulges in speech. Somehow we feel compelled to speak all the time. But the disciples feel compelled to be silent, and speak only when required.

We do the opposite of it. We are expected to keep a diary to observe in retrospect as to how we speak. Through enormous avoidable speech we spend away lots of energy. We are so fond of speech. We have to speak even while we are eating. See, how we are habituated to speak even while we are eating. There is the least importance given to the food that is being taken, and there is great importance attached to speeches which are more often useless. You do not integrate with the food which you take in. Not only that, the human being is so much habituated to speak, he puts fine music through a tape recorder, then keeps speaking without listening to the music! The moment a tape is inserted into a recorder, the person who inserts the tape speaks of the tape.

We have to see how much we need to filter out of our own speeches. We are also instructed not to speak of wisdom. Too much speaking about wisdom is harmful. Wisdom is for practice, not for continuous speaking. If we keep on speaking about the Masters, the Rays, and the Hierarchies, we are only missing our duties for the present.

A man who is overindulgent in speech, forgets what he has to do. It gradually goes to break his will to do. A man who is accustomed to speak more than required, gets slowly ineffective in doing. Never teach anyone to speak, teach everyone to act. Teaching to act is by acting and not by speaking about actions. If I keep on teaching you about how to act without myself acting, those who follow me also believe in speaking about actions.

There is a beautiful story in the Scriptures about it. One person taught his dog how to speak. The dog speaks because of the teachings given by his master. Gradually the dog got the habit of speaking, and it spoke quite well. It was a miracle that a dog spoke! The master of the dog wanted to present the dog before the king, to show the skills of the dog in speech. When the dog was presented before the king, along with his master, the master told the dog: "First salute the king", the dog repeated: "First salute the king". The master said: "No, no, don't speak, first salute the king". The dog said: "No, no, don't speak, first salute the king". The master said: "No, no, don't speak, speak, first salute the king". The dog was not trained for the action of salutation. The king felt offended, for, even the dog is not respecting him. The master of the dog was in trouble.

Thus, persons who are accustomed to speak only but not act, they only help others also to fall into the same mistake. Teaching how to act is by acting and not by speaking. The story of the master and the dog is a good example. He did not show the dog how to salute the king, he only taught him how to speak and the dog reproduced it. We all can reproduce the Holy Scriptures, but the Holy Scriptures carry only instructions for action. There is no point in speaking about instructions. They have to be acted upon. In so far as we are fond of speaking, we become ineffective in our actions.

So, more speech leads to less action. There has to be a balance between speech and action. There has to be a balance between thought and action. In so far as thought manifests only up to speech but not up to action, our will remains broken. What is important is that we filter our speech. Speak only that which is required and get engaged more and more in doing and in being silent. Many times we forget time and duties when we indulge in speech. The next immediate duty does not occur to us when we indulge in speeches. So, keep a diary and see how much speech we can eliminate in retrospect.

4) Use precise words when you speak.

Speech is given to express our intentions. We shall have to use precise words and communicate our intentions in as few words as possible. Where five words are needed to express an intention, and we use fifteen words for it, it means we do not know how to use speech. It is like spending 15 dollars where 5 dollars are required. That means we do not know how to handle the energy. Even when we have to express necessary things we use too many words. Then, our intention does not get expressed precisely.

The art of speech remains with those who use few and precise words. Please, remember that if you use more words than required it means that we are yet to learn the art of speaking. Reduce the number of words to communicate your intention as far as possible. Let there not be beating around the bush. If we have to beat the bush let us beat the bush. Let us not beat around. Beating around does not give the result.

We shall have to be frugal in our speech and we have to be precise and accurate in speech. Then will come the next step of relishing silence.

5) Relish silence and speak when required.

A man who relishes silence tries to use very few words and get back into silence. When we start tasting the sweetness of silence, we would like to speak and complete the necessary work relating to speech and get back into silence. Slowly the inclination is to be silent than to be speaking. We would like to be silent and we speak only if necessary. This is how we too have to reach the silence from speech.

6) Do not lose pleasantness even when you are silent.

Many people who are silent, are serious. Why should they be serious when they are silent? It is because they believe that they have to be silent. They are not relishing silence, but because they are told that they have to be silent they remain silent, which is not very pleasant.

Many people observe silence once in a week, but many times there is no silence at their thought plane. At the thought plane there is propulsion of thoughts like the propelling engine of a Boeing. There is so much of propulsion of thoughts and you have decided not to speak in the name of silence. Do you know what happens in such situations? Lot of tension builds up inside.

As we start relishing silence, silence also happens in the thought plane. Slowly silence remains in thought and also in speech. Without being silent in thought we cannot be silent in speech. We cannot say that we are silent when we have a tremendous production of thoughts happening per second.

7) By the seventh step you reach a point where you are silent in thought and in speech.

8) The chanting of hymns and the practice of music are given as good practices to be successful in speech.

When the Veda is chanted, it is chanted in the three tones. There is a sub-tone, there is a normal tone and there is an overtone. For instance, when we chant Gayatri, it contains all the three tones. If you continue to chant in all the three tones, purification happens in all the three lower centres. A disciple is strongly instructed to chant in the three tones at least for one hour a day. It is a process of purification through sound. Music contains these three tones. There are the three basic sounds, each tone has its seven sub-tones in music. When you speak to a person who is next to you, you speak in a low tone, when you speak to a person who is before you, you speak in a normal tone, if you have to speak to a person who is farther away, you speak with a high tone. We are using daily these three tones, but there has to be a rhythmic use of the three tones for purification.

The rhythmic use of the tone happens when you chant Vedic Hymns or practice music. These are the 8 steps through which you can gradually purify the lower centres and get the fitness to live in the realm of silence. It gradually leads to living in silence, ridding oneself from the conditioning of speech.

9) The practice of listening.

We also have to learn how to listen. We do not listen completely because we are anxious of speaking. Even before the other person completes his speech, we want to speak, so we do not listen to the other person completely.

A person who is not able to listen completely cannot make a correct understanding of what the other person intends to say. We are more anxious to make our intentions clear, than to make an understanding of others intention. A good speaker is one who is a good listener. A good speech can never come out without developing the ability to listen. We shall have to listen completely when others speak. This is a very important step. This enables us to understand others better. Without understanding others, if you want to interact with them, more often you intersect.

The deeper being is one who listens more. He is more keen to listen than to speak, so that he makes an understanding. Having fully understood you can speak better. Where is the hurry to speak without understanding? Many times we start speaking and then later start thinking. Some people make use of the speech because it is given, and later collect the thoughts. That is why, having commenced the speech they say: "Oh, ….but, …". This is because thought has not yet come and they have already started speaking. So they have to fill the gap with 'buts' and 'ohs'.

A person who is impregnated with thought, does not have to stop half the way in the sentence. The thought flows into language. If we are not impregnated fully with the thought, but are anxious to speak, half the way we have to stop and collect the next part of the thought. It is like starting a car without petrol, you have to stop and again collect petrol.

We have to function in a fashion where the preliminaries are well arranged. We shall have to see which stands in priority to what. Is it the horse before the cart or is it the cart before the horse? We have to make an understanding. Understanding will come, if we start listening first. If we continue to speak without developing the habit of listening, we have no chance to get into the higher sounds.

People who are fond of speaking cannot get into these sounds. People have to get fond of silence and of listening, then only the higher sounds which are called the "Science of Tantra", can be entered into.

10) Listen completely while you speak.

The first instruction is: Listen completely while others speak. The second instruction is listen completely while you speak. When you listen completely, whether you speak or others speak, you get into another advanced step of understanding. That means, as the other person speaks, you will get the seed of his total speech eliminating the husk. You can get the seed of the whole thought. After all, all the languages that he speaks is to give the seed that he carries as his thought.

We all carry thoughts as seeds, we soak the seed thought in our language, then the seed develops, into a big tree, that is our language, which we try to present. But if you start listening completely and with patience, it reveals a faculty which is new. Many people want revelations from books and persons. Revelation is always from within outside and the practice relating to it is a science. Only when it is practised there is the revelation. No one will come and give revelation. The One will come to give hints, he gives hints to practice. It is for us to pick up the hints, practice them and get revelation.

You may give me a banana to eat, then I must peel off the layers and eat the banana. If I am lazy I will say: "Please peel the banana and give it to me", you will peel it and give the banana to me, then I shall say: "Please see that it is digested in me". You cannot help to digest the banana in me. At least I have to have the capacity to digest that which is given. If we cannot digest that which is given there is no revelation.

The hints are to be taken and then they can be unfolded if we gradually practice all the steps. If a person can listen with patience, he can see why the other person is speaking, what is it he wants. The other person is trying to put it into so many words. But even before he completes you know why he is speaking and what for he is speaking.

Having collected the seed you can happily take rest. You can take rest until the other person completes his speech. You don't have to listen to all the husk. You have collected the essential, you can just keep a deaf ear to the non-essentials. When you start speaking you can straight away meet the point. This is the essential step towards telepathy.

A person who is capable of seeing the seed thought when the other person speaks, slowly through practice he gains the steps relating to telepathy. Even before the seed thought is expressed, telepathically the thought is known. People are excited with the word telepathy but they are not willing to work to get telepathy.

An American lady came to India to contact me. She straight away landed in my town and said: "I have come to get the technique of telepathy from you; if you give it to me I will catch the next flight and go back home". This is not the way towards wisdom. So, when I told her the practical steps to be followed she was disappointed. She thought that I could give telepathy just like I am giving away a pencil and that she can take it up and use it. Unfortunately it is not a product that can be sold in the market. It is an unfoldment from within.

Try to get the seed from the other person's speech. You'll gain a step of telepathic understanding. When you observe the speeches that happen when you speak and when others speak, you will find that the pattern of sound functions through four organs. We need the tongue to speak, we need the upper palate, we need the lower palate, we need the throat. These are essential for speaking.

The speech is also fourfold and the fourfold speech comes out through these four organs. First there is a state where there is no thought; that is our state of existence. If we don't exist there is no scope for us to receive a thought. Our conscious existence is the first step towards any speech. Our Conscious Existence as the basis, we receive a thought. Receiving a thought is the second step. After receiving the thought, I will put it in English and you will put it into Spanish; that means that the thought is clothed with language. That is the third step. Having clothed the thought with language, we speak out, and that is the fourth step.

These are the four steps through which the speech comes out. Our Conscious Existence, our getting a thought, our clothing it into a language and fourthly our speaking of the thought through language. This is the fourfold existence of the word, or the speech, or the sound. Before it came out as a thought, where was it? It was with us only. It came out of us, later we have given a dress to it; that is the clothing of the language, and then we have presented it to the outer world. Thus, the word was with God and the word was God, is the first step. Later it came down and on the way it has picked up the clothing.

The seed becomes a thought, thought gains language and language is spoken out. This is common, whether we speak or others speak. So, continuously it is only a creation happening from our own conscious state. From conscious state to the state of thought, from the thought to language, from language to utterance. This is realized when listening is practised.

Author : Dr Parvathi Kumar

Source : World Teachers Trust.

Speak Your Mind

Tell us what you're thinking...
and oh, if you want a pic to show with your comment, go get a gravatar!

*