The singular source that rejects empathy is possessiveness. The trajectory of selfhood that seeks the lure of possession is without stability or the confines or frail togetherness that bonds the absence of self into the chemistry of romantic interludes of selflessness and denial of form. When romantic empathy reaches formlessness it is prepared to embrace or drive into ontological empathy. What is the ontological state but the true rejection of self over harbored witnesses. When we decline our mutual understanding of stationed and conditions social constructs only then can we bear the weight of togetherness woven into a tapestry of spatiality that brings our realm-less love into a passage that unites the souls.
This united front of ontological empathy to the secret to a peaceable society. It is the new era of parity and absence of conquest. It is the forewarned passion of the absence of regret. Ontological empathy begins with a stir in the eyes of the participant and then, only then, beyond that stir finds a pattern of true jubilation that recreates the first human contact, the first touch, the first endowment of our secured labors. To say ontological empathy is like birth is a wayward reasoning as this construct has been mired by centuries or re-formulation. Instead it should be emphasized that birth itself is like ontological empathy, a higher order that came before in which birth attempts to emulate. This is not a construct, but an evolutionary attachment of form. We seek to recreate the removal of ourselves to be replaced with the other. Birthing parts ways with the source, the mother, onto and into the world that it cannot control; helpless and in need of care, this ontological reflection is teaching us by example what it means to care for another.
Ontological empathy is a stare into the ruins of masked persuasion; never timid beyond the reproach of neighborly adherence, but forever into the studied and discerned selfhood and targeted reason that build within oneself of shelter for the other. The other is not like a storm seeking to remove, replace, reconfigure the substrates of our constructed place, but it is like a formulation that must dance into the bowels of entry where time has been replaced as a lesser tool of human expansion. The argument of ontological integrity – to the very proclamation that it does not exist – is the hamper of time peeling at the door of possessiveness. To possess an idea that ontological form is without substance, that is stands independent of our approach is to deny our innate relatedness that is clearly manifest in all of creation’s objective pools of endeavored salutatory pricelessness. We do have a place in ontological empathy. Romantic empathy is the process of locating that presencing; both as a regenerated force of will upon the withholder as well as a stanza in the time of form.