On Punctuating the Breath

Because they cannot spell a different orientation other than dualism, they have remained fixated on the traumatic and befriended paranoia- and thus they misspell Desire for jouissance according to the Other.

And in all his glory and knowledge, the exalted abecedary of topology was wrong along with his beloved Aristotle, for, constant change is not a matter to conflict with arguments in a generic manner as Aristotle did, that is, to philosophize on it outside of its context and set it within a supposed bastardized topology, but to specify its context that can only be the ethic of life which creates: in this case the formation of analysts: can this formation be supported by anything else other than constant change: τὰ πάντα ῥεῖ, and how does this movement called formation can be stopped, if itself is a source of a living desire? How can desire stop, and how can a breath stop when it is the repressed kinesis, that which was subtracted for the sake of the static, the infamous mirror, who knows not about desire? Desire said the Lord God functions not on the principles of Aristotle but on the τὰ πάντα ῥεῖ. 

And that is why the Pharisaic crow has spitted pitifully a few sentences to the priests of Gahanna that at the end, and after all, Lunguage is beyond the threshold of the Aristotelean organon- that beautiful Πνοή του Λόγου, for, those beasts who have the decency of hearing and also process some amount of random kindness shall be able to sniff from their cages what Heraclitus has sang to us, that the logic is not the organon through which the subject discovers the world and not even the signifiers and the object- one ought to create a world: in the similar manner one ought to wonder in his fearless sleep To which Act my Breath and my Desire correspondent, and not to which parts of my history and language does my symptom fit.

And to wonder means to wonder and not to wonder like the Golden Ass, whose intemperate prying for magic and not his desire has let to a metamorphosis, from the speaking being to the braying being. A note indeed of musical donkeyness for those who, although claiming to have access to desire, behave like widows murmuring condolences to their lost sexuality, teaching the students to protect the ego or commemorating like proper vicious masters that It is to early for such an intervention as if there is a proper template for what circumstances the session or life will bring forth; they seek to establish, they say, a strong bond, a relationship with the patient, who actually becomes a patient under them, a relationship that will hold when the powerful insights arise, yet, they have no idea despite some of them been Lacanians that a relationship is strong because of desire: I feel pity for their spouses because they enjoy the traumatic too much, certainly more than what they enjoy the Act: they know not that the unconscious, the unbewusste, is not to be negotiated in the fathoms between organism and environment or Subject and Other- but between Act and Apraxia.

And yet again the Lord God responded to the faces of misery and arrogance, and himself sang to them that the death drive appears in the clinic later on and stronger, when the act is in process and it stays, to puzzle the glorious analyst: it will puzzle them because the analysts are resistant to the Act, they are allergic; Freud’s death drive has to do with the re-appearance and the complain of the symptoms: he has created a few dozen of masters to which the analysands reacted, for the master knows not the ways of the Act because he faiths the structure: They want to return to the inorganic because they know not how to Act- the seek death for they do not understand life: the punctuation of the breath is about that Act that is not only at the level of nomination and the use of the phallus- but an act which constructs a New-Body; a new atheism if you prefer- one that the pharisees will not perceive because it requires the drop of the Other as everything, even though the Borromean knot is not capable of revealing the ways of desire and especially this new body because it is centralized around an object and not an Act.

The Apocalyptic Act- Part 8: On the Agoge of the Psychoanalyst.

For a mystic the uppermost invention of the Act is Apraxia; for an analyst it is the Apraxia of the word and the instigation of the Act. And, hence, a good representative of this operation could be the sister of deafness, not silence,  but paracusia, which is a good reason for analysts to waste a portion of their saliva: the logos is the encryptation of speech and the presence of the praxis,  akin to the process of an ErgOn opposing that name which is Apollyon, as the Ergon is a genesis without a god: one can use the confabulation, the signifier, dipped into the ink-sac of a cephalopodic creature when the subject, the barred subject, becomes a verb and the speaking Being’s speech manifests the oath devoted to the act; for that function one may use the phlogiston, because that Being who acts, its Word is no less than fire, an autographic litany sculpting its own lexis letter by letter; the praxis of a true lexicographer: and, if it is for a formation to be in the line of its humane ancestry, the analyst ought to speak to the echo of the civilization’s semblance- that is why they are in possession of a voice. And, this, voice, is to be heard all the way through the Agoge of the subject that familiarizes analysts towards the “Been the Words of Sparta:” Erg-On, an act which is visible yet it can only be heard; that is what may happen if the analyst passes the threshold functioning as a law, having in his pocket not the object but the ethic.  Yet that is the work of Avowal, a literal metalinguistic act where the craze of the flesh dressing the fetish, not being there for use, loses its skin and becomes a letter- casus generalis of a position that is the Apraxia of the feminine moving within its place, persistently, along the dystopian hopes of a time to become: and, nevertheless, it is no time but the Parabasis of the drama: for a subject of misery to bear the Real of a joke through a laughter.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.