Since you say you are practicing Vipassana, and assuming you are working with the Anapanasati Sutta, I find the following approach to work well for me in calming thoughts, and until you have really experienced true tranquilisation of your thoughts, be careful not to judge whether keeping thoughts is better than not keeping them.
"How, Ananda, is concentration by mindfulness of breathing developed and cultivated so that it fulfills the four establishments of mindfulness? Here, Ananda, a monk, having gone to the forest, to the foot of a tree, or to an empty hut, sits down. Having folded his legs crosswise, straightened his body, and set up mindfulness in front of him, just mindful he breathes in, mindful he breathes out. "Breathing in long, he knows: 'I breathe in long'; or breathing out long, he knows: 'I breathe out long.' Breathing in short, he knows: 'I breathe in short'; or breathing out short, he knows: 'I breathe out short.' He trains thus: 'Experiencing the whole body, I will breathe in'; he trains thus: 'Experiencing the whole body, I will breathe out.' He trains thus: 'Tranquilizing the bodily formation, I will breathe in'; he trains thus: 'Tranquilizing the bodily formation, I will breathe out.'
The way I have been taught to look at "bodily formation" is as "formation" in the same sense as that in Dependent Origination (the 12 Nidanas).
This means, your bodily, verbal, and mental formations and fabrications based in ignorance, a wrong view. When we cling to the body as being ourself out of ignorance, it is most obvious to the observing mind in the form of the mind craving and jumping towards something which we are attached to out of wrong view - a view that something has permanence, self, or gratification. In fact, nothing has permanence, self, or gratification.
However, when your mind craves in any way (for connection with the loved, for parting with the not loved, etc), you not only have mental formations, but bodily formations. This is manifested in tension and tightness in your body. If you are mindful you will notice that this tension and tightness increases whenever you crave - it is the most intense with hatred. You will notice that when you have these internal dialogues, they are just manifestations of craving of some kind or another (they aren't actually giving you any greater understanding of anything), and that they manifest in bodily formations through tension and tightness around your brain.
So first you train experiencing the whole body - noticing that tension and tightness in your entire body, including around your brain.
Then, when you tranquilise bodily formations, you breathe in and just relax and let go that tightness. You may find this to be extremely easy, all you really need to do is notice
the tension and tightness, and think "relax" or "tranquilise," or "let go," and it will tranquilise. Whenever you have a thought, particularly a verbal one, you will notice the tension and tightness increase around your brain, so when you breathe in and out tranquilising the brain, you will suddenly realise that thoughts no longer arise. To start doing this the first time is not so easy, but mostly, focus on relaxing the entire head and face - when that is relaxed, you will notice more subtly the tension around the brain and be able to tranquilise it with greater ease.
After that, I'd suggest continuing to follow the Buddha's instructions for feelings, the mind and then dharma. You will find it infinitely rewarding - but the first step is memorising the sutta and the steps within, as well as the parts of meditation (what the Jhanas are constituted by, and so forth). You will begin to know how to identify everything the Buddha is talking about if you follow his instructions precisely.
The most important thing in meditation, however, is insight. So always remember that the final goal is not powers, but contemplating the Dharma when your mind is calm enough. Also, if you do visualisations of the pureland, or other Mahayana meditations like lojong, this is the perfect preparation.