The love event begins as an encounter from the real. It is not that the lover touches the real but that the real touches the lover. There was nothing in the world which could be said to have necessitated the event and there was nothing in the world which could be said to have predicted it. In other words, there was nothing in the world which could be said about it. The love event is therefore unsayable during the primordial moment of its intrusion. We could claim that the love event occurs when something non-sensical is introduced into the world of two lovers and when, by extension, there is a demand made by the real that we speak our response. In other words, it is not enough to claim that the love event is unsayable, we must go yet a step further and claim that the love event is the transmission of the unsayable in its positive ontological dimension. This necessitates a certain anxiety in the lovers: how to respond to the demand for words about this devastating event, and how to do so without succumbing to the possibility that one must become hospitable to a future event.
There is no future event. It is not a matter of becoming hospitable to the event that is to come. The event has already happened and one has already begun to respond to it. The event always receives its response. We receive an indication of this in the anxiety felt during moments of uncertainty. The anxiety, which is a signal of the love event, is already buried deep within the chest of the lovers. The lovers have it as their mutual duty to find within the current iteration of the love event – from within the current item in the chain of succession, the current item in the archive – the event itself in its raw form. The love event demands a topological response which sutures either on the side of the real event or else on the side of the closure of the imaginary. Fidelity to the event is thus not an imaginary response to a real intrusion but a symbolic preoccupation: new master narratives are introduced which in turn produce new fantasies and new troubles.
The love event is an eternal disruption of the world. It persists despite the finitude of the lovers’ memory archive. We could claim that the love event introduces the possibility of eternity within the finitude of the world, but it does not do so by suturing on the side of the imaginary – it does so by remaining within the eternal moment of its truth. This is the greatest challenge: to resist the temptation to suture the wound of the love event, to avoid repressing its awful anxiety, and to move forward through the uncertainty of its initial encounter. The truth is that the love event could be avoided, that, in a sense, it is both excessive and eternal and at the same time it is finite and not enough. The lover is the one who holds onto the split truth of the encounter. It is possible to redefine the love event at any time but it is not possible that it will continue to be love, except in its tragic dimension, when the truth of the encounter is exchange for the temptation to do away with the hope of enduring through the love for another day. Another day of love is always another day of impossibility, it is always another day of struggle, another day of pain, another day of temptation, and another day of victory over the trauma of the real.
After the tragedy of love there is another impossibility: it is the struggle to love again, to rediscover the event in the new succession.