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 the Trigonometry of Sex and Desire.

The epistle to the Antioch, and to those Doubles of the Same, too much of the Same, who have reduced the Real into a palaveric discourse of philosophy in speaking about the world from a stasis, a Fixierung of other appurtenances and an organ and not an Organon of diagnosis, truly of their position, for they know not how to speak, and they know not about knots, but they very well know about the doing, not the Act- the woman in not Not All, but all knots and Theseus alone knew how to use Ariadne’s thread∙ and beyond doubt they can argue about an arrangement for psychoanalysts, and, worst to be, of their interventions and Voice, as if life was in a languishing semiosis, another funda-mental fantasy belonging to the analysts who have never actually died: they speak for a stasis and not for Anastasis because their configuration of what is prognosticated has not led them to death and, hence, they desire with the flesh, thinking that desire can actually be housed with blood, bones, and skin- they yet to learn that, as far as the plasticity of the destiny is concerned, the Phallus is replaced by the Breath and can never be its counter-wish in a dream, for, the Πνοή του Λόγου, of that Lunguage where the psychoanalysts’ interpretations do not form new signifiers but construct the Nothing for the destiny’s Letters: where the Phallus was, the Real, which is the Ethic, shall be: and with that, Pygmalion has created the feminine, not the Agalma of Pygmalionism’s object- yet again another veil of the feminine.

 

But the commander of the Antiochian cherubic legion, guardians of the origination that has already rediscovered psychoanalysis in its own authentic time, has long now congested harboring faith to the Real, which is the Ethic of a tickle of a palm, of a Plasma’s trigonometric topography, with some aid from the hypotenuse’s axiomatic phoneme, upon the graph of Desire in the comportment seduction of the perpendicular axing, and to the facts that psychoanalysts ought to give evidence for – that what is actually repressed is desire – and has bequeathed like a beggar to the imaginary of sermonizing and not even praying about the Voice of Life, without, without at first living it∙ from the cosmos to the Unheimlich: he who is not the charlatan of the Other doe not jaw his letters and recites a new speech, saying that the feminine loves the Voice- for, there is no other way for her to leave the Avatar of her signifiers, but, for that to happen the masculine subject must at first, and beyond shadow of the object’s doubt, accept to admeasure the flection of a trigonometrically attuned crisis with the phallus, and, with the Ethic at hand, evaporated like that mist on the wall that keeps reshaping its mystery, the Letter, interpolated by Lacan when, at the same seminar, he never failed to return to the la lettre d’amour, to love and to work- thus from its signifiers of morality: it is not deontology, I mean, the Act, for it is not incarcerated into the circuit of a binary but of structural anabasis where the symptom, not the subject, like the Logos of a river never to be the same, flexes a feminine stream: in and within the Act, which the simpleton nominates as 2, two acts because he has never hold in his hands a thread:  the act of the psychoanalyst creates a space for responsibility and the assumption of the price to be paid, in regards to the structures and not to jouissance alone∙ I mean accountability for desire, and the knowing what to do with it.

 

I am Alpha and Omega and the Ουσία that can only be a Breath of the feminine- too much of a feminine for a man to witness: my ears auscultate the nasty noises of a few chairs of those masters, cracking their furniture’s wood- they cannot move in breathing spaces along the breeze of such an inhalation, for, they have to discover how does this particular subject, this analysand in question, has access to Lunguage: and that is the work of a figure of speech, in attendance from the very first session, never preliminary because the analyst as a geography of the Ουσία does not unearth his kinesis in the stasis of the phantasy: the destiny of the Letters is the orientation after the Sinthome, beyond that threshold where, at its gates, psychoanalysts usually stop: it forms the No-Body and the Being Silent, the ErgOn, in the same comportment that one crosses the verge from language to Lunguage towards the breathing of his letters: it is at this, where, excluding the dearth of the Other forming the options of a so called sexual relationship, where the mathematics of the sexes remind us of the beyond the Name of the Father and the knowing what to do with the structure of the woman, not her Double but the contexualisation of her breath, the set including two desires  privated, avowed in a perverse compass reading, and directed to scrupulous causes- it is then that the sexual act causes desire, via the Voice and not the Gaze, because the Voice is the way to the Breath, in the equivalent thoroughfare, that, before the Act, not the psychotherapeutic Act that shifts the sitting arrangements in the matching fantasy and sophisticates identifications, before the Act as I was saying, there, we have the prolegomena, which is a set of signifiers precisely not talking about the Act· this particular Act crosses perpendicularly the graph of desire, crossing and setting the bar on the elliptical yet in linear motion path of the signifiers, themselves tied to the jouissance and the Fixierung, the Alphabet Stasis where the subject can read but cannot write.

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