As nonhuman animals, plants, and even 'inanimate' rivers once spoke to our oral ancestors, so the ostensibly “inert” letters on the page now speak to us! This is a form of animism that we take for granted, but it is animism nonetheless - as mysterious as a talking stone.
Interpretation
The quote emphasizes how nonhuman entities have a presence and voice that we often overlook.
David Abram's quote reflects the concept of animism, suggesting that all elements of nature—be they animals, plants, or even inanimate objects like rivers and letters—possess a form of vitality and communication. This perspective urges us to recognize and appreciate the interconnectedness of all beings and entities, encouraging a deeper understanding of our relationship with the world around us.
In practice
During a nature conservation speech, one could use this quote to illustrate our relationship with the environment.
For 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.
Does 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?
Only 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.
No event for the Koyukon - or for most other indigenous peoples - is ever entirely meaningless or accidental, but neither is any event entirely predetermined or fated. Rather like the trickster, Raven, who first gave it its current form, the sensuous world is a spontaneous, playful and dangerous mystery in which we participate, an articulate and improvisational field of powers ever responsive to human actions and spoken words.
The 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.
Such 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.
The world is a crazy, beautiful, ugly complicated place, and it keeps moving on from crisis to strangeness to beauty to weirdness to tragedy. The caravan keeps moving on, and the job of the longform writer or filmmaker or radio broadcaster is to stop - is to pause - and when the caravan goes away, that's when this stuff comes.
Reason in man is rather like God in the world.
A function of free speech under our system of government is to invite dispute. It may indeed best serve its high purpose when it invites a condition of unrest, creates dissatisfaction with conditions as they are, or even stirs people to anger. Speech is often provocative and challenging. It may strike at prejudices and preconceptions and have profound unsettling effects as it passes for acceptance of an idea.
Life is filled with abstractions, and the only way to make heads or tails of it is going through intuition.
The true Christian is like sandalwood, which imparts its fragrance to the axe which cuts it, without doing any harm in return.
I am not talking to you now through the medium of custom, conventionalities, nor even of mortal flesh: it is my spirit that addresses your spirit; just as if both had passed through the grave, and we stood at God's feet, equal--as we are!
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