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 Harrowing of the Ουσια: the Descent into the Signifier

 

“Then Death and Hades were cast into the lake of fire. This is the second death:” the Delphian intonation, equivocal to its orientation and Kinesis, of psychoanalysts, who veritably can be acquainted with how to live, ought to be, What is the second life- that is a route for the analysts’ treatments: one ought to be able to perform miracles, principally those of resurrecting those bodies of signifiers ghostwriting the theorem How does a body that is of the signifier breathe: and it is One because it is one by one- surely not an allotment.

 

Descensus Christi ad Inferos: that definitely needs a No-Body event, whispered she who receives the signifiers in their essence, so that the imprisoned desire, has its consigning in the subject’s Act of life- it is this that has legislated psychoanalysis and has given it a part within the world: hallowed be the Subject’s Letters, for they are the pillars of his desire’s prayers, one by one, one for each psychoanalyst who has received formation beyond the threshold that Lacan pints as the limit of the subject’s configuration, this beyond, in plural, which are, not is, the homilies of the κατελθόντα εἰς τὰ κατώτατα: the adobe of the Real where the woman is deprived of nothing and psychoanalysts are faced with the ἄπειρον without knowing how to dance without a body: it is that operative functioning as the solidness of the orientation, one towards life, from the Unheimliche to the world and the introduction of the cosmos to what has been the fixation of fantasy- but for that, one ought to depart afar from the phallus altar and measure the binary of the Other with that ethical breadth from where libido does not ground the body to the blows of the arrow of the drive, because the Ουσία is divided by the Father.

 

“He who descended not above the Letter but within its shadowed, the most shadowed place within the fantasy of the structure and identifications, that of the Object’s shadow befalling upon the Subject not missing from the scene,  is the very one who ascended higher than all the heavens, in order to fill the whole universe:” and certainly this is the immeasurable of the feminine: and from this introduction, where the signifier alone and its polysemousness does not function on the structure as the only investment reference of the subject’s property wihin the geographical aspects of a panorama: one can as well stream, as long as the Ethic of the letters representing the Desire’s Act is at hand, within the masculine threshold of history and linearity towards the narration and invariable investigation and the feminine: lo and behold, for the subject gives its body and being as a frame for that mirror excluding the Object, the Phallus and the Trieb, itself becoming a mirror, truly, becoming itself a figure of speech: it is not ἀφάνισις of the Subject but ἀφάνισις of its orientation as far as that regards the desire that is plasmatic: the Act is the product of ἀφάνισις, ἀφάνισις as royal way to the Act been perpendicular to the path of jouissance and the signifiers: the Act does not represent one for another, for, the Real dignifies the analysts and bestow them the Letters of desire that are above every Name of the Father, so that, in the name of the Act that can only be Ethical, every knee should bend, of those in the scene of the scene, and on the earth, and under the oath of desire and of a duty that can be only universal: that is what one may call, as Lacan did, “the moral experience involved in psychoanalysis is the one that is summed up in the original proposed in what might be called the Freudian ascetic experience.”

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