Private Speech to "NVC+Inner Dialog"

   ⮩ sub-vocal articulation

           ⮩ inner speech

           ⮩ gut & genius via vagus (腸〜腦 通過/假道 迷走神經)

           ⮩ entrails & brain actual synchronicities (天才)

genius hominis, the tutelary deity or spirit watching over a particular person.

In Roman religion, the genius is the individual instance of a general divine nature that is present in every individual person, place, or thing. Much like a guardian angel, the genius would follow each human from the hour of his birth until the day he died. It was the Juno spirit that would accompany each woman.

The Christian theologian Augustine equated the Christian "soul" with the Roman genius, citing Varro as attributing the rational powers and abilities of every human being to their genius.

神 from Old Japanese, ultimately from Proto-Japonic *kamuy. Not related to 上 (kami1 → kami, “top, upper”) or 髪 (kami, “hair”). Possibly cognate with Korean 검 (geom, “god, spirit”). It often appears in compounds as kamu- or kan-, indicating that kami is a bound or fused form deriving from */kamu.i/. This final "i" may be the Old Japanese emphatic nominative particle い (i), likely cognate with Korean nominative particle 이 (i). Such fusion has occurred in other Japanese terms, such as 目 (me, “eye”, from ma + i) or 酒 (sake, “sake, liquor”, from saka + i). Cf Ainu カムィ (kamuy, “god”). Pronunciation (Tokyo) か​み [káꜜmì] (Atamadaka – IPA(key): [ka̠mʲi]

• Noun 神かみ • (kami Shinto) a spirit or an essence present in all things, the main subject of worship of Shinto
• (by extension, religion) a deity, god
• (by extension) thunder
• a Shinto shrine
• a person of outstanding talent or skill
• (Internet slang, attributive) something amazing; great; fantastic; awesome

           ⮩神かみ曲きょく ― kamikyoku ― amazing song

           ⮩神かみゲー ― kamigē ― amazing game

διαλέγω • (dialégō) • I choose, gather, pick (out), select.

An Inner Dialogue with Frida Kahlo (Collar of Thorns) 森村泰昌[Yasumasa Morimura]

Verbal〜λέγω • (légō)〜口頭

NVC〜ᾰ̓νᾰ́λογος • (análogos)

    ⮩ εἰκών • (eikṓn)

    ⮩ यम • (yáma) • a twin, one of a pair or couple

《道德經》enunciates a view of the supreme value of doing absolutely nothing, in a profound metaphysical sense. This is called “無為“，and is consistent with the concept of शून्यता, Śūnyatā, more fully elaborated in Buddhism. According to《道德經》silence is merely the application of this concept to the tongue in addition to hands and feet.

"Silence" in spirituality is often a metaphor for inner stillness. A silent mind, freed from the onslaught of thoughts and thought patterns, is both a goal and an important step in spiritual development. Such "inner silence" is not about the absence of sound; instead, it is understood to bring one in contact with the divine, the ultimate reality, or one's own true self, one's divine nature. Many religious traditions imply the importance of being quiet and still in mind and spirit for transformative and integral spiritual growth to occur. In Christianity, there is the silence of contemplative prayers such as centring prayer and Christian meditation; in Islam, there are the wisdom writings of the Sufis who insist on the importance of finding silence within. In Buddhism, the descriptions of silence and allowing the mind to become silent are implied as a feature of spiritual enlightenment. In Hinduism, including the teachings of Advaita Vedanta and the many paths of yoga, teachers insist on the importance of silence, Mauna, for inner growth. Ramana Maharishi, a revered Hindu sage, said, "The only language able to express the whole truth is silence." Perkey Avot, the Jewish Sages guide for living, states that "Tradition is a safety fence to Torah, tithing a safety fence to wealth, vows a safety fence for abstinence; a safety fence for wisdom ... is silence." In some traditions of Quakerism, communal silence is the usual context of worship meetings, inpatient expectancy for the divine to speak in the heart and mind. In the Baha'i Faith, Baha'u'llah said in "Words of Wisdom", "the essence of true safety is to observe silence". Eckhart Tolle says that silence can be seen either as the absence of noise or as the space in which sound exists, just as inner stillness can be seen as the absence of thought or the space in which thoughts are perceived.

Monastic silence is a spiritual practice recommended in a variety of religious traditions for purposes including the facilitation of approaching deity and achieving elevated states of spiritual purity. It may be in accordance with a monk's formal vow of silence but can also engage laity who have not taken vows, or novices who are preparing to take vows. Monastic silence is more highly developed in the Roman Catholic faith than in Protestantism, but it is not limited to Catholicism. The practice has a corresponding manifestation in the Orthodox church, which teaches that silence is a means to access the deity, to develop self-knowledge, or to live more harmoniously.

Theophilus, the patriarch of Alexandria, placed the virtue of silence on par with the faith itself in a synodal letter from AD 400. "Monks—if they wish to be what they are called—will love silence and the Catholic faith, for nothing at all is more important than these two things."

Religious recommendations of silence as praxis do not deprecate speech when it is thoughtful and considerate of commonly held values. According to Andrew March of the Benedictine order, we "can listen to the substantive speech for hours while five minutes of garrulous speech is too much." It is noteworthy that "silence" can include what is more aptly characterized as "quietness", i.e. speaking in low voice tones. Silence is not an absence of words or thoughts—it is a positive and substantive reality.

One of the leading exponents of monastic contemplative awareness is Thomas Merton.

From Thoughts in Solitude (1956)

According to Thomas Merton, silence represents a form of transcending paradoxes such as he may have encountered in 坐ざ禅ぜん • (zazen)  (kyūjitai 坐禪) zazen training.

"Contradictions have always existed in the soul of [individuals]. But it is only when we prefer analysis to silence that they become a constant and insoluble problem. We are not meant to resolve all contradictions but to live with them and rise above them and see them in the light of exterior and objective values which make them trivial by comparison."

— Thomas Merton, Thoughts in Solitude

The Asian Journal

"I am able to approach the Buddhas barefoot and undisturbed, my feet in wet grass, wet sand. Then the silence of the extraordinary faces. Great smiles. Huge and yet subtle. Filled with every possibility, questioning nothing, knowing everything, rejecting nothing, the peace not of emotional resignation but of Madhyamika, of sunyata, that has seen through every question without trying to discredit anyone or anything — without refutation — without establishing some other argument. For the doctrinaire, the mind that needs well-established positions, such peace, such silence, can be frightening."

— Thomas Merton, The Asian Journal

Monastic life

"The chief function of monastic silence is then to preserve that memoria Dei which is much more than just 'memory'. It is a total consciousness and awareness of God which is impossible without silence, recollection, solitude and a certain withdrawal."

— Thomas Merton, Monastic Life

Contemplative silence as a protest

In addition to being a major figure in the field of contemplative studies, Merton expressed awareness of social issues conscience.

"I make monastic silence a protest against the lies of politicians, propagandists and agitators..."

— Thomas Merton, In My Own Words