If, on the other hand, we wish to describe a particular phenomenon without repressing our direct experience, then we cannot avoid speaking of the phenomenon as an active, animate entity with which we find ourselves engaged. To the sensing body, no thing presents itself as utterly passive or inert. Only by affirming the animateness of perceived things do we allow our words to emerge directly from the depths of our ongoing reciprocity with the world.
David AbramOnly as the written text began to speak would the voices of the forest, and of the river, begin to fade. And only then would language loosen its ancient association with the invisible breath, the spirit sever itself from the wind, the psyche dissociate itself from the environing air.
David AbramSuch reciprocity is the very structure of perception. We experience the sensuous world only by rendering ourselves vulnerable to that world. Sensory perception is this ongoing interweavement: the terrain enters into us only to the extent that we allow ourselves to be taken up within that terrain.
David AbramThe telling of stories, like singing and praying, would seem to be an almost ceremonial act, an ancient and necessary mode of speech that tends the earthly rootedness of human language. For narrated events always happen somewhere. And for an oral culture, that location is never merely incidental to those occurrences. The events belong, as it were, to the place, and to tell the story of those events is to let the place itself speak through the telling.
David AbramFor the Amahuaca, the Koyukon, the Apache, and the diverse Aboriginal peoples of Australia - as for numerous other indigenous peoples - the coherence of human language is inseparable from the coherence of the surrounding ecology, from the expressive vitality of the more-than-human terrain. It is the animate earth that speaks; human speech is but a part of that vaster discourse.
David AbramBreathing involves a continual oscillation between exhaling and inhaling, offering ourselves to the world at one moment and drawing the world into ourselves at the next.
David AbramDoes the human intellect, or "reason," really spring us free from our inherence in the depths of this wild proliferation of forms? Or on the contrary, is the human intellect rooted in, and secretly borne by, our forgotten contact with the multiple nonhuman shapes that surround us on every hand?
David Abram