What is Psychoanalysis?

What is Psychoanalysis?

What is psychoanalysis: the inquiry could echo the response “It is what it is,” yet this is an answer equalling the reply of a god, which psychoanalysis is not, neither is a panacea representing a tyrannical oath promising to cure one’s suffering with a special modus operandi- techniques are the weapons of those who cannot understand freedom and responsibility, and with whom philanthropy collects a dreadful meaning; and, within these musical notes of thought, Lacanian Psychoanalysis, any decent psychoanalysis cored on those ethics, in general, represents the human right to speak up, to form one’s own ways of life- and death. From the moment one attempts, or, even worst, to answer that question – What is psychoanalysis – in the formula of one statement for the minds of all, with the confidence of the dictator, one does practise at the very best case scenario a bad psychotherapy- for, psychoanalysis, is something created with each one of the analysands, as much as the analyst who is gratified to lack of memory so to accommodate that novel desire by the subject of the unconscious. Psychoanalysis cannot be but a plasmatic breathing liberty within a geometry of motion, within the process of which, a subject creates the soil for its own idiomatic tongue: that is why it is an enigma, not to be answered but to be formed, which, among other things, paints the beauty and the plurality of human subjectivity. A subject begins by conversing the speech into silence.

Languages

Psychoanalytic treatments and consultation in English or Greek.

London Office

The psychoanalytic practice is located in London at the following address, and opposite the British Museum:

91 Great Russell Street

Bloomsbury

London

WC1B 3PS

 

On the Symptom

Symptoms treated by Psychoanalysis: Life.

Discontents- that is a symptom, which makes a subject bear an incomparable weight, in one way or another. Unique individuals have unique ways of discontent although the outcome- filtered in the cultural discourse- may appear the same in the violent forms of grouping, turning what ought to be private into something indiscriminate out of context with one’s personal experience as if the subject itself were the symptom to a brilliant theory of an illness. In Lacanian orientation each voice is inimitable, and each symptom is a subject, an outcome of the body’s exposure to language beyond the general formulations of cause and effect- this is the affect of a cause, which, in time, has shaped the body into a discursive one: in fact, not one but another one.

What is the Oedipus myth, if not the structuring of the question “What does it mean to be a human?” a question that outshines the illuminations of both biology and cognition- in fact, and, to be defined: it is a different biology: for biology means the word of life; if it is more apposite, life speaks. Although the word analysis relates to destruction, which is, breaking down into the smallest agencies, it is apropos to describe it as creation, a formation, one that Lacan utter as the direction for the formation of analysts as well, not in mass production but as one by one. In this manner each one’s symptom exists- beyond the statistical silence of individuality, but one by one, dissimilar.

 

The only certainty being one’s anxieties, manifested through a number of symptoms, only to be categorized into a group of syndromes and such we tend to become: yes, if this is the declaration of a manifesto equal to the ethical guiding principles of a slave. Subjects’ symptoms are the results of a discourse that has marked the entrance of their bodies within the social discourse, and the rebellion towards the demand of subjection, not subjectivity, is the topology of the indication of the symptom, which is, faithfully to the steps of the act, the instant of the subject’s next performance. The entrance into analysis, or, better stated, the crossing towards this path happens not because of the violence of the symptom but because of the symptom’s malfunction, or, if it is favored, the subtraction of enjoyment from the indication of agony, with gratification- one it static: panic attacks, anorexia, boredom, repetition of failed relationships and incidents- no, these do not need cognition because it is their cognition that brings about their failure, doomed into a system of mastery between ideal goal and disillusionment.

 

We have rushed too much, so much that we have forgotten that speech, as much as in the myth of Oedipus, has been the marking and seminal reference to one’s destiny, written yes but not ours and certainly not the only form of writing- for, when analysand read they actually sculpt: a novel truth. The hastening towards an ideal led to the loss of a place, not a place to bring to a standstill, but, on the contrary, one from where we choose our departures. When a subject reaches that elastic point of departure, psychoanalysis is, does not become, only a moment. No more than an act.

Contact Details

For Psychoanalysis at the London office, you can use the following contact details:

Phone number: 02032396979

Email: petrospatounas@freudianletter.com

On Psychoanalysis’ Theory

On the Theory of Psychoanalysis.

Psychoanalysis does not exist- it is not solid; it is oriented until it is dissolved again: as much as the analyst; this orientation is the other side of Lamella. In the beginning there is the deed- one that it is not without speech, a tongue that stutters its letters and hesitates when it encounters its desire, yet igniting the proposition of inflowing into analysis; it is accompanied by the dissatisfaction and questions that do possess their question marks; this is the ingress into analysis, into what has been until that moment without time, not because it has not been calculated but because it was infinite.

 

Many One could refer to a method, an old one, out of use- yet how can free speech be out of use: it is, when one is somehow dead, or, a mere Master attributing demands to its own echo. Lacanian Psychoanalysis does not refer to a system, neither to magic- perhaps we could, if we think of the authority of words to shape our lives; only in this sense. Psychoanalysis is not an application, neither a technique or a secret knowledge applied on a subject’s life experience- it is not even about clichés we have been exposed to throughout the decades after Freud’s discovery of the Unconscious; and certainly, it is not about being an “instead of.”

 

It is in itself, not what it is, but, what it becomes, and with each analysand the testimony is altered. Itself, it is an occurrence through which a subject constructs, or reconstructs in a different fashion, not memories, but the points of location through which subjectivity, that is, no more than being a person, is hearted: one can murmur a different kind of time, one counted with heart beats, and yet again one is to form a question. What makes a heart beat- this is not a riddle towards a biologist, for, when the subject suffering from anorexia enters analysis, what we are ethical into addressing is not the imaginary skeletal body but the obesity in the mirror- from this does the subject in question suffers. That is the geometry of motion of psychoanalysis and its flowing place within civilization.

Links to Freudian Psychoanalysis

These are a few links to other websites related to Freudian and Lacanian Psychoanalysis:

 

LACANIAN FORUM

A Forum for transmission of psychoanalysis in the Lacanian orientation, in London, UK.

 

LACANIANS IN PRAXIS

Lacanians In Praxis is a website for various Lacanian psychoanalysts offering psychoanalytic treatments, mainly in different areas of London.

 

THE SCHOOL OF THE FREUDIAN LETTER

The School of the Freudian Letter is a school of analysands dedicated in the formation of analysts and desiring subjects.

 

Cyprus Society of the SFL

The website of the Cyprus Society of the SFL.

 

LACANONLINE.COM

LacanOnline.com is a site for exploring psychoanalysis through the work of Jacques Lacan.

 

Blog Index

On Desire and its Constr(a)ction: The Stigmata of Lunguage

And he who has fathomed and now does not, has spoken: and has not asked Quis ut Deus but Qui est Psychoanalyst– and when he has spoken it is then that he Acts: for, the Gods are in the field of the Real: and let that he, that he who has encountered the divine disease to lambaste silence with nails and mallet to engrave the direction from that virus of the lavation knowledge, so as that remains a mystery for she who is a lady and whose femininity is making the mise en scène and not the Other Scene of the Das Ding: for the symptom is a cause not defined, ἀόριστον wrote the philosopher: lo and behold to the psychoanalysts who think they are speaking beings and not Ergon: the Act and the constr-a-ction of desire are the stigmata of such an encounter from the time when full speech chronicles the verb and the ErgOn- it is speech which performs: that which cannot be said, is an Act- and that is the holy communion of language.

 

He, that he of a Pyrrhonian skepticism, who does not pay the price, only speaks of its desire- and he who thinks that has spoken it, subtracting from that speech the act, has not spoken about it, for, desire can only be ethical versifying the speaking body from the scene to the world, not the social: he who speaks, says I have spoken- and I desire therefore I Act: he who has spoken and acted is not a Pharisee, and denies the position of the psychoanalyst bequeathing value to the proposal of that which is thought to be a location but it is not, for, it moves in mysterious ways for him who practices psychoanalysis∙ and the spirits of the letters shape a poem, Where Ego was, the Ethic shall be- and where there was the scene, there shall be Kinesis∙ for, Εγ εμι τ Α κα τ Ω, λγει Κριος Θες, ν καν καρχμενος, παντοκράτωρ: I am Kinesis, and where there was Language, the Lunguage shall itemize the Letters of the Breath to the everlasting destiny of he who desires without the phallus: and speaking of schizophrenia, let us mention clandestinely, that the object is embodied as a mirror to those magnificent, so called, Ordinary personal belongings, ordinary because the analysts motionless think in terms of the Other of the symptom, no less than a cognition of a different time limit and frame: psychoanalysts ought to ask themselves about the value of that Organon, that which we may consider as a Real Phallus: a noise provokes one to take into custody, that one scratches the pudenda of the flesh- a terrible joke for a saint apprised to isosyllabic aphorisms.

 

Truth can only be imaginary- a false bearing of the treatment, if the orientation aims at the Real∙ the ethic is the elucidation of psychoanalysts trapped into data and the questions of truth of information and not of in-formation: one ought to think of Scylla and Charybdis∙ and, truth be told, an expression reverberating once more and all over again as a joke to Lazarus or to the pre-mentioned saint, who, would have said something about it, that, that in a perverse structure there is the Nirvana of anxiety equivalent and not less to that experienced in schizophrenia at the moment of Discobolus’ Πάθος, when the flesh enclaves it to seizure and the explosion of the Real until there is the, either the passage to the act with the use of the fetish, or, the act of a passage in relation to a cause: and in the second case, it is not that the woman does not exist, but fantasy does not exist: it is hatched with Vulcan’s hammer around the ethic of the means to the threshold of the Act and convoyered faithfully by the Cerberus of responsibility that few dare to surpass, of this particular subject, placing its being at the source of the Drive and not its object.

 

And, the letter not at the place of the object alone, but in the motion of the phallus that, amicably extenuate itself in the Ousia, such is the arrival from the arena to the earth and when the signifier moxies further than the suppositious’ excellent determination of meaning∙ for, such a discontent cicatrices the one-by-one exception of the nullification of the one father who is to turn the wheel, not around itself but, a dose of unanimity, towards a new di-gnified direction- a Τύχη and not an Αυτόματον, an act and not a doing: and when nomination is indiscriminated by the maneuvering of letters instead of a name, according to Freud, is, then, a true example of a real assessment of someone possessing not long legs but long arms: Francis of Assisi, the Lady who is born from the Das Ding and whose w-hole being, of that Apeiron subject who, yet, is not a Goddess, is de-incarnated by the material substance of the fetish and is in search for a cause: it is he, though a she, he, “He who goes as far as he can in the path of desire:” but that, takes an even higher price to be paid than the symptom or a bereavement by life: it takes a death and a new being: such is the path of the psychoanalysts’ formation, those who shift the letters from Language to Lunguage, because das Ding is fainted to the perimeter of the signifier but not peripheral to lung-guage: it is not without a Letter and itself is not a body event∙ it can be asserted with a no-body eventualisation: the Act of desire is a result of the latter but very few deny to say, “I would prefer to be the slave of a slave than the king of the underworld,” because, they say, that there is a rudimentary incapability between speech and desire: yes, indeed, there is: these honorable mouths address a given legitimacy∙ that, no ὑποκείμενον can speak of its Breath: dear friend, there is no incapability between the Act and Desire, unless one still fantasizes the taxiarch who will act on the subject’s place and yet without stating: Στώμεν καλώς, στώμεν μετά φόβου.


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