Urania Demar
Guiartecr.com
Eromandalas:
Con una paciencia de relojero al principio y con mucha menos paciencia después, el hábito a veces hace al monje, me di a la labor de rastrear las imágenes encontradas en la red, en la publicidad, en las contraportadas de esos periódicos amarillistas y hasta en algunas páginas pornográficas.
Esos lugares especiales donde el cuerpo humano y en especial el de las mujeres se convierte en carnaza para consumo de las masas. Entre toda esa podredumbre si la miramos así amontonada, me di al rescate de los pequeños fragmentos que me sirvieran para reconstruir algo prístino, algo que aspiraba a la pureza; y así, manipulando esos fragmentos sobre un fondo plano, neutro y oscuro, la mayoría de las veces, los fui haciendo girar y multiplicarse como en un "collage" digital. Entonces llevado por esa febrilidad creativa y sorprendiéndome a veces de los resultados, fueron surgiendo los "eromandalas".
De lo procaz a lo sublime, espero que la contemplación de estos "eromandalas" nos lleven a un estado de paz, de recogimiento, a una casi experiencia religiosa.
ALMOST A RELIGIOUS EXPERIENCE
The fetishism of the merchandise is a
concept created by Karl Marx in his work Capital that calls it as something
mental where, in a society that produces merchandise, they appear to have a
will independent of their bosses, (in this case of their owners) , that is to
say, spooky. It is the concealment of the exploitation of the workers, (that
is, the owners of the bodies), when the merchandise (the bodies) are presented
to the consumers without their seeing it.
In the different stages of the social historical process, as well as, in its multiple organizational forms, beauty - understood in its original meaning as the sensation of pleasure and feelings of satisfaction through the perception of the senses - has been one of the elements. most valued in our societies, however, modernity has emerged as an economic, social and cultural model that builds, reproduces, encourages and homogenizes beauty, especially that required of young people.
Today many forget the true meaning and significance of our body and reduce it to an object of consumption, power or pleasure. There is nothing wrong with taking care of the body, but if this care becomes obsessive it is a bad symptom.
Deep down,
we all want to be accepted, we all seek to be loved. Many, knowing this need,
manipulate people into believing that the way to achieve the esteem of others
is through aesthetic beauty and other superfluous mechanisms that generate a
feeling of "security."
Unfortunately,
we live in a culture in which our body is reduced to its mere physical
appearance, to being another consumer object. Millions of people, the vast
majority of those excluded from the canon, invest dizzying amounts of money in
sophisticated beauty techniques. And many more without economic possibilities
simply resign themselves.
The commercial interest in society has turned the human body as a new business opportunity. This search for appreciation through exhibitionism and aesthetic beauty are symptoms of a social disease: narcissism.
We live in a society whose ideological platform is the commodification and fetishization of the body that defines the value of a person by their ability to give us benefits in terms of pleasure and power.
This narcissistic cult of the body is a consequence of the misunderstanding of the dignity of the person and its value, it leads to the misrepresentation of the directionality of love and communication. It causes me great sadness that the veneration that there is towards our body is not due to the depth and dignity that it entails, but because of the game of appearances that is handled socially. However, this situation is optimal to rethink about the value of the person and the sense of his being: Narcissus dies not for love of himself, but for love of the image of himself. We should not value ourselves for our external appearance, but for who we really are.
Urania Demar.
Guiartecr. com
Eromandalas:
Methodology.
With the patience of a watchmaker at the beginning and with much less patience later, the habit sometimes makes the monk, I gave myself to the task of tracking down the images found on the net, in advertising, on the back covers of those tabloid newspapers and even in some pornographic pages.
Those special places where the human body and especially that of women becomes meat for the consumption of the masses. Among all that rottenness if we look at it so piled up, I gave myself to the rescue of the small fragments that would serve me to rebuild something pristine, something that aspired to purity; and thus manipulating those fragments on a flat, neutral and dark background, I made them rotate and multiply as in a digital "collage". And so driven by that creative feverishness and sometimes surprising me with the results, the "eromandalas" began to emerge.
From the
vulgar to the sublime, I hope that the contemplation of these
"eromandalas" will lead us to a state of peace, of recollection, to
an almost religious experience.
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