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 Myths and Procedures of Speech

And when the feminine transliteration of Σάρξ receives its cause’s incitements and thus the source of the drive is a no-body eventualisation, incincta from its purpose to repeat the subject and to coherent the body, and it passes into word, for the body of the drive is of no good in electrocuting the things and elements of desire unless one reduces the Act into a voice without a body, an automaton of the other’s jouissance: the structure of desire is an Act of faith: this has been revealed as an violent apocalypse of the declaration of letters from the signifiers’ prison to those who were poor in keeping their word but faithful to that statement that Libido is the same as desire: the only full speech is the Act.


And the poor in spirit but not in inhalation breath wrote, that the mythical language is the siring of the subject of the act- this is not a fantasy but beyond it and towards that which sculpts a myth, not an Agalma, precisely when it is dissolved from the other of language and subsists towards the Alien of Lunguage, to that which is structured not as a doing; it is at this summit of brutality and holiness, on and within it, to the seething arena of life, the so serpentine and the so holy, where the human being speaking and acting as, now a viewer of the Scene he has separated from, is commanded by his desire to experience the domain of shadows, that mysterious feminine light- no more and no less than what a noble wish eloquently, always, subsists, gently and subtracting the presence of that desire which is not born out of the object of the respiratory drive: the Breath which cannot be said, without been articulated for it needs an Act: that which cannot be said, is an Act.


And, in all his sanctity and evil, no, this epistle cannot be a letter marking the dimensions and circumstances of a body event because the body is needed just for the infamous fear of the Jews- so to accommodate and date the act into the world: desDing, destiny, is the past with a continuation, for those who believe in grammar and not to the mythological pathways of the signifiers- and of those forms that the letter chooses to gift those anachronistic subjects that speak of psychoanalysis through the spectacles of he who had actually lived and died.


And the angel has never spoken for he was ordered to Act beyond his own free will: this makes this being a proper servant, for its speech has never been his, neither his Act, besides that time when he dared to smell the hair of the woman- that is surely a Breath: every interpretation that aims in Remythologisierung is an evil speech: a proper interpretation allows space for the subject’s act by forming a new breathing signifier: good enough yet not enough when the Act is at the niche of the threshold, not as Hannibal ad Portas: yes it is – when the analyst is too afraid to speak of the matters of the world: life is a true Uncanny for the corpse who assumes a speech that is never the neologism of his own Breath. And because we ought to travel very far from the Δόξα, and closer, much closer to the Κλέος of the voice, and from language to Lunguage: be prepared to losers of your gender when the passage of the threshold calls you in practice to identify with the breath: this is the desire of the Alien and not of the Other, for the act cannot be repeated.

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