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.


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





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:



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



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



This is the website of the World Association of Psychoanalysis.


Blog Index

On the Freudian Asceticism of Lunguage

Father, forgive them- for they are idiots: and they divided up their desire by casting the utterance’s lot upon signifiers to whom they could only venerate and subtracted from their Ousia the Act of life: they, at a standstill, and speaking of positions and never of Kinesis,  think that corpses without desire are more athletic to be esteemed than manure.


And, from Desire and its evocative phonation – to which, to which, he who has never been valorous and a subject of commissioning his full speech with the cornucopia of the Act, that it could have been characterised by the ethic as a veridical Act besides that of the ceremonious suicide: a much more delicate one, indeed, is the act of life through which, the subject, proceeds to the ErgOn- it is the only factual creation, po-e-n-try, unless one amuses oneself by insinuating honours to mimicry and to a language whose letters are those signifiers, master has to be said, who attach libido to the flesh, and, yet, they are not those Letters of Lunguage through which, desire, through which desire becomes destiny- for the Breath is the Object of Desire and the motion by which the Das Ding functions as a DesDine for those subjects who know what to do with the Real: with this, let us mark on the wounds of a hand in need of fingers to touch the trauma, as a gesture necessary for those to whom devotion has no biosphere in their vertical history, and have emanated science as the Other of our practise, that those Letters are not read but breathed from where the gap of one’s desire choked: a subject is truly divided by its desire that returns and returns and knocks the doors of the deaf man- for he who has spoke for βίος, the signifier of life that brings forth death, has also said that “The most beautiful universe is pouring out sweepings at random:” let us call this descry and crossing of the path with the letters of Lunguage as the Πνοή του Λόγου∙ and, with this, once again and hopefully for the last time, time, time as the false guarantee of he who does not have faith in the process and Kinesis, of life itself, we will renounce the line of the thieves and the scribes torturing the supposed ethic of deontology, that other aspect of the Other of a rhetoric we have been too bored to death to hear, for a thousand times, which they repeat, for, they do not assume responsibility and cloud themselves behind the Subject supposed to know when in fact our experience in the clinic tells us that we should know about our acts and especially to assume the accountability of our interventions:  deontology is the displacement of one’s’ desire onto the context of a supposed orientation, one certainly missing the Ουσία of what constitutes the ex- in-stance of psychoanalysis: for, it is within its schematic kinesis where letters write what becomes, from desire, a destiny not anchored to the Other∙ the Ουσία is that subsisting in the inconsequence of that which orders a body within the cosmos- subsisting by and in itself and by not having its being in AnOther- as long as it is familiar with its Lunguage- because desire for desire, to which bad and lazy mathematicians forget to mention that the square root of such a division, desire for desire: the square root of desire for desire is the Act.


And when the die was cast, they were at a halt and afraid to speak up their mind because Jouissance displaces desire and de-condenses the letters’ schemata: they actually had faith as long as it is not theirs- how much does the signifier love the thieve of the cross, him for whom neither life nor death have been enabled to have some faith to that which is of the world and of the Unheimliche∙ one ought to love moments of crisis: it is what capacitates the Act and the chains of acts functioning perpendicular on the linearity of the signifiers- that which life teaches us that it is not science but conscience of the Real time, no less than faith: it could have been a good idea for ones’ formation, not by the way of the symptom(a), which contains the later corpse, but neither of the syn-drome, a signifier including the Greek Δρόμος not suitable for psychoanalysts who cannot be athletic, but via that Act which forces a Freudian body to breathe, and to which it ought to Συνδράμει: it cannot do otherwise unless we bring to the fore the practise’s monolith of fixation as something outside of this world, to turn it into an intellectual uncanny for simpletons who foreclose life itself: for, the longing of desire that returned from the repressed to find its letters is celebrated with the psychoanalysts’ prayer: that which is of the psychoanalyst, because, if desire is what has brought the Hypokeimenon of the unconscious into being, then, then the Act is what shall give rise to its Kinesis∙ the ErgOn is the speaking being who has spoken and acts: the subject is faced with the peaceful ecstasy of the idiot, he who speaks to the subject with the voice of a priest, with an inhuman calmness of a supposed holy man- a supposed veil to the idiot, him who has no experience of life but knows how to speak and write about master signifiers: that Voice is a semblance and the psychosomatic stimulation of the psychoanalysts cave’s idols.


And the numbers of the rolling cubes have revealed a code- not enough for the Same to ruin the fame of the Other: the divided subject speaks of the longing of Enosis with desire- it is here that analysts dedicate their body to the Act of Desire and pass the threshold of episteme towards Doxa, not doxology but Feme- feminine indeed: and, my dear friend, in line with Freud as you said, that a necessary university discourse becomes the base of analysts, assuming that it is from the gap and faults of knowledge’s guarantee that the unconscious manifests its ways, as a parapraxis, paralogia, a slip of what the posture of he who thinks he knows, necessary that might be in the same way catholic priests are trained and in themselves they forgot how is it to have some faith to that god who is situated in the unconscious, and to that desire who is repressed∙ if there is a knowledge in the unconscious, it is that of a mystery of the Real, of how to allow it come to you, of that infamous knowing what to do… and without a Father- it cannot be imaginary, as the word becomes flesh and through the act, an act of faith, the flesh becomes word: that ought to be one of the end of analysis, but for the very few who are not trapped within the signification of the phallus as the priest’s training towards meaning, and accept a direct blow to their countenance by the object, until they dissolve it into thin air, one of a kind for this specific Breath, which is the only object of desire to attain, each in its own rhythm and quantity∙ for, you went into the trouble to explain in another seminar that the Doxa you referred to, so many times, has not been that of the coward and of the Pharisee: and from the Jew who knows how to read, you pointed in your ignorance to the Gentile who knows how to write.


And when the subject, beyond the Other and close to the Alien, in Enosis with desire, it is divided by another lack- his Act: none has given them the universe- a feminine without an Ethic.

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