“…Collective writings that have addressed silence and its potential benefits in the contexts of psychological and physical health and healing have comprised both Eastern (e.g., Panikkar, 1977; Rama, 1996; Veda Bharati, 2004) and Western commentaries (e.g., Huxley, 1970; James, 1977; Picard, 2002). These sources are representative in that they address the experience of silence as essentially interrelated with a variety of significant areas of psychological interest including: (a) developing mental and emotional stability (Rama & Ajaya, 1979), (b) providing a presence that demonstrates compassion and respect in a caregiving setting (Kemerer, 2016), (c) increasing one’s intuitive sensibilities (Confer, 1987; Vaughan & Klimo, 2016), (d) distinguishing cognitive understanding from the felt-knowing of the heart (Welwood, 1990), (e) having a quieter and less reactive mind (Arya, 1978), (f) opening to unconscious processes (Rama, Ballentine, & Ajaya, 1976), (g) resolving conflicts and creating peace (Veda Bharati, 2013), (h) promoting physical, mental, and emotional healing (O’Brien, 2007), (i) deepening spiritual awareness (Tigunait, 1996), and (j) exploring one’s inner self (Nuernberger, 1996). These same writings tell us that (a) all of these benefits are part of a larger commitment to self-inquiry or internal dialogue in the process of personal development (Rama, 2000), and (b) the primary means for expanding and deepening this inner stillness and exploration are contemplative practices such as meditation (e.g., Ballentine, 1986; Johnsen, 2000; Sovik, 2007) and the intentional practice of maintaining silence that calms and stills the mind (Veda Bharati, 2004).…”