VICTOR MANUEL GUZMAN VILLENA
Romantic love is a
temporary event, because it happens on the transient physical plane. The stages
begin more or less as passion. There are the ruptures of emotion, the
encounters. But romantic passion is also a link to eternity, because it longs
to be lived beyond the physical tie, waiting to become absolute, definitive and
complete. Every time we experience deep love, we escape time to approach the
mystery and possibility of eternity. Love and passion ignore time. Those who
lust purely to conjugate become victims of a rabid present and an
unconsciousness to eternity. If we speak of true passion, our abilities to
perceive timelessness are heightened.
However, the tragedy of
lost love creates the danger of an eternal fixation on the past. This fixation
continues to manifest its existence until something causes the negative
emotional tie with the one lost to be broken. At that moment, an escape from
the temporal flow is provoked, where the events that pass by can rest in the
past, and are dissociated from the present. They can then become integrated and committed to
oblivion.
However, human memory
struggles to escape the opacity created by the unshakeable image of the loved
one whom is no longer there. Attempting to retain the images of the past, in
order to lend their intensity to the present, has been a constant preoccupation
of humans. In an individual context, that mere actuality can be lived in a
highly individual and independent manner. The future, indecipherable, does not
penetrate us. The past is a region known but still fecund and, because of the
prognostic nature of the human, never abandoned until the tie is somehow
broken.
To make it possible to live
from love, we must create what can be called an escape from the shackles of
time. Love may be isolated from its original temporal context, crystallized by
the powerful flow of the event that is no longer part of the past. This is
constituted as a germ of what happens at one time and complete denunciation of
a lifetime now nonexistent. Thus, the past is no longer "the past",
because it removes its ghostly appearance and claims its actuality.
Extracted from the
forgotten temporal memory, love may become a pure timeless experience of
extra-temporal reality. The memory path becomes the instrument to create an
erotic present moment, a recovery of past sensations, which is not intended
only recreation, but that makes pleasure and memory on equal planes. An
example of this is the invocation of a past sensation, which should have the
memory of the body, the lips, the skin, which we know intuitively. The body
seems to have cognitive ability, at least in the sensual, indelible sphere. The
body feels, but it also thinks, it remembers. The body knows. Similar equivalences
are experienced when our transcendent memories monopolize the most splendid
eroticism and pleasure of our beings. When this occurs, we are creating a new
ability to reflect on life that facilitates our abilities to come together as a
whole.
The pleasure is the memory
and reflection on the authentic life of unity with everything. At times, the
memory does not need a complete catalog of experiences. The passing, the
fleeting, can create an entire universe of sensations. A single moment, perhaps
furtive and quick can be patented in our lives. The attraction does not need
any other stimulus. The moment only needs the perception of the beautiful, the
sublime, despite the temporary parquet of the encounter. It ends form, creating
an essentialist eroticism that transcends all momentary form, where the
intensity supersedes all else. The formulas of the ancient Greek-Syrians
suggest a metaphysical return to the golden youth with their lover, the beauty,
the love, if only for an hour. I propose an eternal 
