The Organon of Desire: neither a Phallus nor a Penis.

The eunuch does not put perpendicular a penis and, without fail, not a phallus- this is to opine, if meaning and the symbolization of an apologue could be the intergradient of a sustenance, which is not at the end, when it comes about to interpret a dream, that the devout follower of a queen, who, when exposed to femininity, does not obtain any anxiety, or so ever, regarding the symbolic castration∙ he, that he without the phallus, does retrospect the donation of the tongues, so much as to speak to a woman’s body· the instrumentality  of the transference is not that of the subject suppose to know- that is not enough for faith- one does need the miracle of speaking many tongues, in fact many letters, not confusion equal to Babelism to whom the gentiles would refer as bar-bar-ism, and had the authority to recite the letter of the signifier’s bar, but, the Apeiron of that great discourse that a woman’s drive is not able to grasp, because of the continuum expressed though the Other and becomes the acrolectal optic disabling the analyst to learn a new correspondence- this is not, honestly, enough to explain the drive’s anaplasia. The distinction between psychoanalyst and psychoanalysand is abolished by the Act- Dixitque Deus: Fiat lux. Et facta est lux– that is a Act, when one’s word is an act by itself· a parallel to the shield of Achilles’ depiction, if we request to speak about that feminine drive, that which can only be a death spirit equal to the Keres, for, it is an excess of itself resisting the psychostasia of the structure determined by the signifiers and the optical field of the gaze.

 

 

The Psychoanalytic Act: On the Formation of the No-Body.

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Act Treating the Psychoanalyst.

The analyst does not own a proboscis. Free Association is an anathema for the act of treating the psychoanalyst- if analysis itself is the treatment domiciling at the analyst; free association as the despicable for the conduction of an analysis has been the folly of follies of our practise, if, as Lacan said, psychoanalysis is the treatment the analyst reintroduces from an analysand- more than that, it is the treatment analysis aftereffects from being created each time o’er. It substances the analyst into the papal chair of the he who receives the discourse or, equally, he who is a subject supposed to know what goes on with this discursive subject that suffers, when, in fact, it is the catholicon, a blameless portion of an antidote for the subject supposed to know. What is the Act when this entrance occurs in the form of a demand for analysis, if not the demand of a poet, as much as Ovid, to hear the synthetic amalgam of an innovative rhyme, of a Ποίησης that is a creation, which will rediscover and reinvent psychoanalysis once again, a Ποίησης reinventing, truly, two poets, equally, and which it cannot be unless the poets Act- there should be a question mark here.

 

 

 

The Psychoanalytic Act: On the Formation of the No-Body.

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Perversity of the Psychoanalytic Act: The Avowal of the Word.

The Act can only be Perpendicular- a laceration on the derangement of the signifier’s circumgyration, for, the analyst is neither a doctor nor a hermit and the orientation itself is terribly not an example of an eremitic tradition- not that the analyst cannot be in the position of the Shaman: what does a shaman do, a question worthy to bedevil one’s lips. The Shaman is Beethoven. The Summum bonum of psychoanalysis is the silence of the Act- that constitutes an end in itself, not a union. It can be, and only, not to become, for it is not horizontal as justice is, but, perpendicular for its Spermatikos Logos, Clemen’s act onto the discourse of the Christian apologetics’ destiny, encompassing an Act, is Agape, be that for the given subject of freedom; and let another subject be a walking analysand, if this pseudonymous and gossamery being were a fanatic of Aristotle; and, when the watered lips of the analyst vomit the phonemes of the intervention, or, when his prism called body, that mass surrendered like a traitor to a timed desire- God forbid this been a desire- is without a doubt what one may use as an example of the horizontal axioms of the signifier, which is the way of an analyst who is the Pharisee of Pharisees, believing in the letter of the law and on the unity of spacetime: what a great example of psychotherapy, not analysis- certainly not Kantian.

 

 

The Psychoanalytic Act: On the Formation of the No-Body.

By Petros Patounas.

The School of the Freudian Letter Publications.

The Apocalyptic Act- Part 7: On the Anxiety of the Death of Time.

And, at the toponarcosis of pathos not been cultivated within the anthropophilic jaws of a system of the Other or jouissance destined to reckon the dire request of an instance, no more than the subtraction of the small ‘a’ from what one may call chronic, the Achronic anxiety to which the Greeks have been zealous enough in dedicating an unconscionable statue, a piece of art to principle not the sexual or suffering, an agalma beyond, in fact, the binary of those two evils of comedy and tragedy sculptured as such within the breeding of an occasion and the truth bared by angst, not as “a before” or “an after”- that is, as a signal of what is to be a Being beyond sexual difference, one which, the (a)somatic function of femininity becoming ether tempting Saint Antony of Egypt; the chronometric ability by which anxiety is placed as a before or an after collapses at the precise moment of the experience, where the Diskobolus, depicted by the hand of Myron on a ptomainic marble, is about to release the discus- not before and neither after, but within the defined juncture of the experience where the end of the drive becomes a start once again, and, yet itself, the occurrence, is neither a cause or an aim: it is a soil where the Cause houses its ethical dimension, ‘a’ timeless one- and, if with the assistance of the ophthalmological instruments, which are made to misinform the Ousia of an experience beyond the body, one views the soma of the Diskobolus because one is not a spectator of what is Asomatic, where the nature of the calligraphy of the letters becomes a foundation itself- not the names of God but the letters of God shape a ParOusia, that of the Paraclete that by itself it is one of the names: the ptosis of time needs and ear and an infected vision: Oedipus has inflicted the wrong part of his flesh, for, it was his ears that he should have treat for being too deaf about the pyrosis of his desire.

 

 

The Psychoanalytic Act: On the Formation of the No-Body.

By Petros Patounas.

The School of the Freudian Letter Publications.

The Sinthome is to Act.

The Being Silent is a choice of responsibility for the subject through a canon’s spiral cylinder commanding silence: the Sinthome is the Act, not a goal but a beginning of the topo-logy, where a subject’s Logos becomes an oath for a praxis; this is not anepigraphic, as a new epic accompanies the operation, yet, for this to be the case within a practice with some class of optimism towards the orientation, the act could have been assisted by an uncircumcised tongue, a not so fervid Ankyloglossia. For, to anagrammatize silence’s commotion, the Speaking Being ought to ensemble an Erg(On), an Acting Being; if not, one remains with anastomosis, an open mouth and no speech or one that presently speaks- and that is how an author should illustrate with letters a departed subject, as much as Hebdomeros describes the plasmatic function of a dream. Speech is only the parergon to the Act- and this is whispered to the analyst as a competence, a device of his desire.

 

 

The Psychoanalytic Act: On the Formation of the No-Body.

By Petros Patounas.

The School of the Freudian Letter Publications.

The Apocalyptic Act- Part 6: On the Silence of the Act.

Whereof one cannot speak, thereof one must be silent- and it does not make much difference if psychoanalysis as a discourse itself, playing with Wittgenstein’s statement within the gaps comminated by analysts’ mouths, describes from its campanile a subject, to enumerate a utterance for that which cannot be spoken; and, because the corresponding duplicate of a dupe is a dupe, let us originate for the better and for the amenability of the position of he who is an active listener and not free associated, that, whereof one cannot speak, thereof one must act in silence: for, what cannot be said is attended by the silence of the Act, akin to the Gordian knot and the encountering of Alexander with what would not be, not could not be, untied: that which is not solved, it is an act- because the Being Silent is a being acting, the he who holds ‘a’ destiny in his own hands and fathoms within a realm of accountability annexing the gnosis of what to do with ID, a-far from the silhouette of the God formulated in the sentence He can do all, and close to the skeletal frame of the He does all.

 

 

The Psychoanalytic Act: On the Formation of the No-Body.

By Petros Patounas.

The School of the Freudian Letter Publications.