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.
Interpretation
We perceive the world through our openness to it, allowing ourselves to be influenced by our surroundings.
David Abram emphasizes the interdependent relationship between our senses and the world around us. According to him, true sensory perception requires a willingness to be vulnerable and open to the experiences that the environment presents, suggesting that our understanding of reality is shaped by this dynamic exchange between ourselves and the world.
In practice
In a lecture on mindfulness, discussing how being open to experiences enhances perception.
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.
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.
Woman’s bodies continue to be dismembered in advertising. Over and over again just one part of the body is used to sell products, which is one of the most dehumanizing thing you can do to someone. Not only is she a thing, but just one part of that thing is focused on.
The most worthless of mankind are not afraid to condemn in others the same disorders which they allow in themselves; and can readily discover some nice difference in age, character, or station, to justify the partial distinction.
Much as we deplore our condition in life, nothing would make us more satisfied with it than the changing of places, for a few days, with our neighbors.
No man dies for what he knows to be true. Men die for what they want to be true, for what some terror in their hearts tells them is not true.
He that hath the steerage of my course, Direct my sail.
Because cheating is easier when we can justify our behavior, people often cheat in small amounts: We can come up with an excuse for stealing Post-It notes, but it is much more difficult to come up with an excuse for taking $10,000 from petty cash.
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