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 Elements of the One

And the possessed object, haunted and visited by a spirit who was of language, born not from desire but from jouissance, beamed sentences and whispered with a Voice that was his, by all means, that the One exists in the Act, for, it is a sacrificial one- that is what he has said and then has fallen in silence so that the Other who infatuated him could articulate something, a mere Thing, through another voice, that which derives from the void of the subject: there is no Other of the Other but there is the Alien of the Other, the Ξένος: he has vocalised a song about desire, which, which is not of the Other but of the Breath, which cannot be said, and has disciplined, again with a voice that was not his own, those who have heard him, to identify with their own Breath because this is the way of the feminine and a semblance with consequences; and many, many, many and many, and too much of the many and of the sane same, have refused to abandon their beloved body for the sake of a Πνευματικόν Σῶμα, which, as soon as it actually enters the division marked by the mathematical bar in the fraction of the signifier, it does not need those elements reserved in loss of sight when the subject convenes the mirror, and the erogenous zones are abandoned to the saviour of the drive whose source, not of the σάρξ anymore for it has been dedicated to another rest and otherwise, have given leave to the subject of the Act: this is a dawn from desire and the father of the orphan, of that Ξένος who moves in perpendicular ways and not mysterious: it is the way of the Έναν Άλλο Παράκλητο because desire is not spoken but breathed.

 

And when the invented message has overflowed the manners of the atmosphere and even the of the firmament above the fantasy of the geological familiarity of the subject, it was dethroned that desire and its body, the Act, do not permeate under the function of partition as they have no relation to any parts and reproduction- they are One: the father of the Real is desire and there are no parts to be composed for this deus ex machine who offers its presence in acreaging in concert the subject of the Act whose scene is the cause in the world; and, furthermore, he has alleged, that possessed body, that the Act is one, for, its death is marked as soon as it is born: it is born dead and its destiny is not to repeat itself for it follows not the linearity of the signifiers: radical difference does not exist: because those types of interventions which might be called Acts cannot be compared with one another because there is no structure to these elements of the ethic called the Real- it is, indeed, a terrible think to listen to what one says.

 

And when the curse of numbers within the set argued and which, axiomatically, have received meaning through Pascal’s fundamental fantasy, is recaptured and reclaimed in a Miltonian approach by the desire of the God of psychoanalysts, who in all his honesty devotes miracles to the Letters, especially the α and the ω designating the birth and death of the Act, then, the access to the fantasy, to meaning and knowledge, occurs with the object stanching for loosing part of the subject, that which repression, for good or for evil, hold the subject to live into this world: how does the psychoanalyst know if, let us say, he has already cross the fantasy- and if this he is question has been marked by a castration, underprovided, as much as the feminine realm, and he is deficient of nothing in the real as much as a woman, where the only name of the father is desire, and the act the only division experience by the subject.

 

And the horseman who had no curse to carry upon the earth has arrived with empty hands, not having actually hands and neither a horse- and yet he was called a horseman- neither has it been verified if he was a man or a woman- and by a power bestowed upon to him by a saint who was not a doctor he has brought forth a speech: a number to the power of zero is always One- how correct you are my dear friend- and yet again the letter, that ignominious Aleph, to the power of zero is always an Act: the square root of desire is the act; the drive is royal but not loyal to the abetment of the One who is repeated but not of that One to emerge from the meaninglessness: the Letter becomes One when the subject has only his desire to hold together the fragmented body.

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