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"Fools," said I, "you do not know
Silence like a cancer grows
Hear my words that I might teach you
Take my arms that I might reach you"
But my words like silent raindrops fell
And echoed in the wells of silence.
--
The Sound of Silence

 

Paul Simon

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She said to her, "Grandmother, what great arms you have!"
"That's to embrace you the better, my child."
"Grandmother, what great legs you have!"
"That's to run the better, my child."
"Grandmother, what great ears you have!"
"That's to hear the better, my child."
"Grandmother, what great teeth you have!"
"That's for to eat you."
And upon saying these words, this naughty Wolf threw himself upon Little Red Riding Hood, and ate her.

 

Charles Perrault

 

This is the "apophatic" tradition, in which nothing about God can be put into words. Armstrong firmly recommends silence, having written at least 15 books on the topic. Words such as "God" have to be seen as symbols, not names, but any word falls short of describing what it symbolises, and will always be inadequate, contradictory, metaphorical or allegorical. The mystery at the heart of religious practice is ineffable, unapproachable by reason and by language. Silence is its truest expression. The right kind of silence, of course, not that of the pothead or inebriate. The religious state is exactly that of Alice after hearing the nonsense poem "Jabberwocky": "Somehow it seems to fill my head with ideas — only I don't exactly know what they are." … Armstrong is not presenting a case for God in the sense most people in our idolatrous world would think of it. The ordinary man or woman in the pew or on the prayer mat probably thinks of God as a kind of large version of themselves with mysterious powers and a rather nasty temper. That is the vice of theory again, and as long as they think like that, ordinary folk are not truly religious, whatever they profess. By contrast, Armstrong promises that her kinds of practice will make us better, wiser, more forgiving, loving, courageous, selfless, hopeful and just. Who can be against that?
The odd thing is that the book presupposes that such desirable improvements are the same thing as an increase in understanding — only a kind of understanding that has no describable content. It is beyond words, yet is nevertheless to be described in terms of awareness and truth.

 

Karen Armstrong

 

"Words, words, words," he writes, "are the stumbling-blocks in the way of truth. Until you think of things as they are, and not of the words that misrepresent them, you cannot think rightly. Words produce the appearance of hard and fast lines where there are none. Words divide; thus we call this a man, that an ape, that a monkey, while they are all only differentiations of the same thing. To think of a thing they must be got rid of: they are the clothes that thoughts wear—only the clothes. I say this over and over again, for there is nothing of more importance. Other men's words will stop you at the beginning of an investigation. A man may play with words all his life, arranging them and rearranging them like dominoes. If I could think to you without words you would understand me better."

 

Samuel (novelist Butler

 

A man can keep silence in such a ways that no one will even notice it. The whole point is that we say a good deal too much. If we limited ourselves to what is actually necessary, this alone would be keeping the silence. And it is the same with everything else, with food, with pleasures, with sleep; with everything there is a limit to what is necessary. After this "sin" begins. This is something that must be grasped, a "sin" is something which is not necessary.

 

G. I. Gurdjieff

 

The Zen disciple sits for long hours silent and motionless, with his eyes closed. Presently he enters a state of impassivity, free from all ideas and all thoughts. He departs from the self and enters the realm of nothingness. This is not the nothingness or the emptiness of the West. It is rather the reverse, a universe of the spirit in which everything communicates freely with everything, transcending bounds, limitless. There are of course masters of Zen, and the disciple is brought toward enlightenment by exchanging questions and answers with his master, and he studies the scriptures. The disciple must, however, always be lord of his own thoughts, and must attain enlightenment through his own efforts. And the emphasis is less upon reason and argument than upon intuition, immediate feeling. Enlightenment comes not from teaching but through the eye awakened inwardly. Truth is in "the discarding of words", it lies "outside words". And so we have the extreme of "silence like thunder", in the Vimalakirti Nirdesa Sutra.

 

Yasunari Kawabata