DN2 gives the standard canonical description of the first jhana including the simile;
4.3.2.5. First Absorption
4.3.2.5. Paṭhamajhāna
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.
evameva kho, mahārāja, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
This, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
There is no mention of “language extinction” here. Something that could be interpreted as “language extinction” does appear in the descriptions of 2nd jhana:
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without applying the mind and keeping it connected.
Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
If we take the “without applying the mind or keeping it connected” to mean something to do with “language” or the “voice in ones head” then we might be able to argue that 2nd jhana is without language.
However this does not imply telepathy, which IS mentioned in the same formula as occurring by the intentional development of the mind after 4th jhana:
4.3.3.5. Comprehending the Minds of Others
4.3.3.5. Cetopariyañāṇa
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.
They understand the minds of other beings and individuals, having comprehended them with their own mind.
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—
They understand mind with greed as ‘mind with greed’,
sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,
and mind without greed as ‘mind without greed’.
vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,
They understand mind with hate …
sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,
mind without hate …
vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,
mind with delusion …
samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,
mind without delusion …
vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,
constricted mind …
saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,
scattered mind …
vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,
expansive mind …
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,
unexpansive mind …
amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,
mind that is not supreme …
sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,
mind that is supreme …
anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,
immersed mind …
samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,
unimmersed mind …
asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,
freed mind …
vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,
They understand unfreed mind as ‘unfreed mind’.
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’
Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya;
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others.
evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.
They understand the minds of other beings and individuals, having comprehended them with their own mind.
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—
sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,
vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,
sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,
vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,
samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,
vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,
saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,
vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,
amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,
sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,
anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,
samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,
asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,
vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
In conclusion, there is a lot of material in the canon that goes in to a fair degree of detail about a lot of this, it might be best to focus on DN2 as a starting place if you are interested in the canonical relation between jhana and the psychic powers.
Metta