The languages we speak, complex and full of information carrying capacity as they may be, lead us to forget the meaning we communicate before the utterance of words. What we carry in our hearts is of a fuller depth and trickling and bubbling through the concreter forms of words they lead us from one moment to another in a conversation, a chat, or a mere utterance. We cannot forget that each ourselves we are here. In our presencing we communicate much already by being and in being here. In front of him, before her, beside them, we stand and co-presence with each other. When the moment is ripe for words, we make that vocalization to carry through the making of sounds the higher sense for the material things, and immaterial too.

By many mediums is what we hold expressed for beholding. The expression is part of the communication, as well the reception, but that is not all. In our presence, pure being there, and being there in a scenario, context, and place, what we hold is expressed in ways we do not notice. This moment, I blink my eyes, that moment I smile in my heart, within these nearly imperceptible gestures, and gestures they are, for they are gestures from the soul, I carry forward my message to you. Trying to recall what we know, sort of, by birthright, recalling our true source of origin, that of being, we through our circumstances and interactions become and in becoming we wish to be something more than what we know ourselves to be.

Then the incidence of interaction with one another, we reach out; trying not to reach too far as to overreach, we signal our desire to partake in this world, of our way and mode of being here, addressing this and that of the more worldly or at least material affairs, and through the byway indicate this too, this expression and celebration of ourselves being here together.

There is some talk of the rush of things in the modern world. That the world rushes by, or drags us along. Absent at times is the thought that we have been making this world, for these minds we hold, and these bodies we motion. We make the world for not just each ourselves, though the world we make is one we make to hold each one, in the most ideal way we hope for such a world to come, we are making this world too for each of us to have each other of us, to be together, to have such and such an experience, of this body, this mind, these affairs, these customs, together.

Not in all circumstances can such an ideal be so. We know ourselves a certain way, through communication we attempt to be in a way so to be with one another. Yet we have become different in this material way and that worldly way, to say such a world in which we live and that we make, so that as expressed, we cannot behold one another in that original way where being together is enough to hold one another and each other. We must strive, yes, to walk together, to interact, and communicate, and one day in some future, find communion with that which is, together. Yet, we must too be realistic, and negotiate a way for today, the yet had happened has yet happened: in each the moments we behold, a way should be made with realistic manners and with a view to ideal goods, so that our walks and being together should have the expression of actuality, though smoothed, with the least undesirable conflicts. Never a final good in the material world, we seek and hope to find, now this way of being together, now that way of resolving a conflict. 

Worlds upon worlds, we must not forget each of us has been within different worlds and has made a universe of his or her own. Though we must strive for harmony, no final good in the material world could guarantee forever that no one should need to stand for his or her own. Upon the view onto the good of independence we must strive to make each and every moment so that orientation begins with an honest view of oneself. In presence we should express that we are. In interaction and communication we should allow utterances to express what meaning is carried in our momentous being.