Sometimes I have no difficulty enduring absence. Then I am ‘normal’: I fall in with the way ‘everyone’ endures the departure of a ‘beloved person’: I diligently obey the training by which I was very early accustomed to be separated from my mother — which nonetheless remained, at its source, a matter of suffering (not to say hysteria). I behave as a well-weaned subject; I can feed myself, meanwhile, on other things besides the maternal breast.
This endured absence is nothing more or less than forgetfulness. I am, intermittently, unfaithful. This is the condition of my survival; for if I did not forget, I should die. The lover who doesn’t forget sometimes dies of excess, exhaustion, and tension of memory (like Werther).
I waken out of this forgetfulness very quickly. In great haste, I reconstitute a memory, a confusion. A (classic) word comes from the body, which expresses the emotion of absence: to sigh: ‘to sigh for the bodily presence’: the two halves of the androgyne sigh for each other, as if each breath, being incomplete, sought to mingle with the other: the image of the embrace, in that it melts the two images into a single one: in amorous absence, I am, sadly, an unglued image that dries, yellows, shrivels.
(But isn’t desire always the same, whether the object is present or absent? Isn’t the object always absent? — This isn’t the same languor: there are two words: Pothos, desire for the absent being, and Himéros, the more burning desire for the present being.)
Endlessly I sustain the discourse of the beloved’s absence; actually a preposterous situation; the other is absent as referent, present as allocutory. This singular distortion generates a kind of insupportable present; I am wedged between two tenses, that of the reference and that of the allocution: you have gone (which I lament), you are here (since I am addressing you). Whereupon I know what the present, that difficult tense, is: a pure portion of anxiety.
Absence persists — I must endure it. Hence I will manipulate it: transform the distortion of time into oscillation, produce rhythm, make an entrance onto the stage of language (language is born of absence: the child has made himself a doll out of a spool, throws it away and picks it up again, miming the mother’s departure and return: a paradigm is created). Absence becomes an active practice, a business (which keeps me from doing anything else); there is a creation of a fiction which has many roles (doubts, reproaches, desires, melancholies). This staging of language postpones the other’s death: a very short interval, we are told, separates the time during which the child still believes his mother to be absent and the time during which he believes her to be already dead. To manipulate absence is to extend this interval, to delay as long as possible the moment when the other might topple sharply from absence into death.
I take a seat, alone, in a café: people come over and speak to me; I feel that I am sought after, surrounded, flattered. But the other is absent; I invoke the other inwardly to keep me on the brink of this mundane complacency, a temptation. I appeal to the other’s ‘truth’ (the truth of which the other gives me the sensation) against the hysteria of seduction into which I feel myself slipping. I make the other’s absence responsible for my worldliness: I invoke the other’s protection, the other’s return: let the other appear, take me away, like a mother who comes looking for her child, from this worldly brilliance, from this social infatuation, let the other restore to me ‘the religious intimacy, the gravity’ of the lover’s world.
A Buddhist koan says: ‘The master holds the disciple’s head underwater for a long, long time; gradually the bubbles become fewer; at the last moment, the master pulls the disciple out and revives him: when you have craved truth as you crave air, then you will know what truth is.’
The absence of the other holds my head underwater; gradually I drown, my air supply gives out: it is by this asphyxia that I reconstitute my ‘truth’ and that I prepare what in love is Intractable.
— Barthes, A Lover’s Discourse (trans. R. Howard)