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.

 

WORLD ASSOCIATION OF PSYCHOANALYSIS

This is the website of the World Association of Psychoanalysis.

 

Blog Index

On the Aesthetics of Objektvorstellung

The formation of Desire is betrothalised in resembling a Breath, for along the treatises and the monographs the beautiful subject of language is able to inarticulate the progress in the process of verbification: the Breath is an Act and a verb: “Oh dry bones, hear the word of the Lord. Thus says the Lord God to these bones, Behold, I will cause breath to enter you that you may come to life.”

 

And the topology of that conduct, certainly divine because of its ability to be plasmatic in geographical elements, nothing akin to the static emergencies of the gaze where desire needs the fantasy to be the grail of its ground- oh, start saying the same Lord, pity to those who still have faith to the latter and not the letter, for desire needs to enter the world that is a fantasy of its own dimension because the true dream and nightmare of the subject are its life; and those who have been engaged in fantasy not through eyeing or listening, neither from fear of medusa’s head and not because of the sirens of the Other’s demand, but because they scented the aesthetics of inhalation, those have testified to the thousands that, that which is found in language is the letter never lost but structured- the letter is that which subsist in the signifying chain as a cry to the analyst to form questions of his orientation, no less ethical regarding his speech and cuts; for limits indeed have names, but orientations have letters and the identifications of the subject suggests with extravagant politeness to the psychoanalyst that it cannot fly away from that which hold it in the microcosm of the scene, crystallized it as an object; and the Lord’s angel has trumpeted that the prehistoric Other is not the Das Ding- for if the pleasure principle is to regulate jouissance then we ought to wonder through the gentleness of a hollow whisper what does regulate the Nirvana principle and what is its object- it is not intemperance since by itself is unwarranted to its temperament: the Thing is Fremde, Allien, Ξένον, but to Unheimliche because this implies the scene which is of the Other, not even known through the autonomy of the master signifier regulating the world of words of the subject; what has been said and written, translated but not transliterated, is that the subject attempts to identify with the temptation itself when is attempting to tame the Other of language with words- for if the Thing is identified with the Wieder zu finden, the impulse to find again, then it is an identification with Kinesis: and by the roars and cry of this Other, one ought to joke around with his own flesh and with the purity of an immaculate sarcasm, surely to say a few good words to this Other Form when the other is no longer there- the Other is replaced with the Breath of Lunguage, when the phallus’ topology of quantity is replaced by the knots of perplexity within that divine comedy where there are no binaries and God is surrendered to the ethic, plasmatic and dismembered ethic of an orientation beyond any object: the woman cannot exist within any principle that supports any binary but at the singing of the orinasal vowels of an inhalation of Letters designating to the analyst his place and his motion, that infamous «Ο σε βοήθεια καλούμενος βοηθός».

 

For, desire is what sharpen, to any given Lazarus’ life, from the realm of Objektvorstellung: the Act is the awakening, not separated from its articulation towards a cause, not an object: and to speak of the devil, in this case that certain demonian Kinesis of the Real, any given fantasy emerges around a disintegration of an vacant corpse: and how filled is a body without desire, a das Psychische body, made of the letters of a Πνοή του Λόγου: to this genesis, the man is created by the breath, through the woman.

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