On the Metonymy of the Psychoanalyst and the Carmen Figuratum.

And they have crafted with bare hands and tools, mumbling and whispering within the shades provided by the roof and the Hellenic colons of their temples, a direction to deal with life that was death itself, thinking that, that this is what has been gifted to us by the conception of the dimension of the Unconscious and of the marvelous Death Drive- and they have as their motto: Be thou faithful unto Death and I will give you a crown of life- such a proclivity about a cause of death to bring forth a supposed life proscribes to fathom the vital rumbling exegesis that the Kireji words in the Japanese discourse can be transmitted and can hominify their mist as punctuation marks: oh, but this is closer to Lunguage, the Πνοή του Λογού, claimed someone who, until this very moment everyone suspected that he was asleep.

Themselves should have been vomited those who seek to vomit, those who have been nominated as analysts by the demands of their analysands -by a desire that multiplies the fishes to feed more than five thousands- but instead they urge for further analysis to satisfy the cloning of themselves, whilst most of their sons and daughters cannot even set themselves as points of orientation unless within what can be accommodated as scholastic or as ill: desire however they cause not because they have never had access to Onomatopoeia, but only to repeating and bubbling an intelectuality and supporting a Paraclausithyron subtracted from its lover and thus sustained only by the substance of jouissance, of crying outside the object’s door, thinking that this is a magnanimous parallel to desire: and she, she that once has been friends with wolves without realizing that herself was a scavenger and most of the times a killer of desire, has revealed a secret which has been a shared truth among those who have been building statues to the Gods of simpletons, that desire is a defense to the Real, without even passing from their sacred heads that the statement alone brings Freudian psychoanalysis to a stage before Lacan.

And they have redeem the proud in spirit and those who have identified with a know how, some of those flatterers who seek like rats the power of the gaze within institutionalized paranoias instead of establishing themselves as points of reference within civilizations and cultures, and therefore they reduce the function of an organization to what it is not in relation to desire, have not even dreamt of, that in psychoses the subject dedicates its flesh to the carmen figuratum because it forms a structure with the embodied Other from the place of the object, and that this minimum structure allows for a body within a poetic melancholy and a slight paranoiac jouissance that the Other is to blame: and yet again here the suffering subject enjoys a body: and that my dear, you that you have once and plethora argued that this is the Desire of the Other- the greatest of the greatest jokes if one has actually had at least a portion of the Breath of what is this Ουσία present as a Verb and not as a Subject, that Ergon- the Desire of the Other that the Hysteric seeks has nothing to do with Desire but, very clearly, it is the very place of the object in the topology of the jouissance of the Other. And thus for the blind man to see and for the deaf woman to hear, to pursue the adventure of life and desire, the creativity of the psychoanalysts is asked, for, they will place themselves not in relation to the diagnosis of hysteria but in relation to the Figures of Speech.

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.

On the Oath of Psychoanalysts

A new Atheism: a God who exists, all-powerfully speaks, but cannot Act.

Alef lsk min: for the one who is all merciful but can never act as one, because his desire has never acquired a body and has remained to the fathoms of articulation- it does however receive an organism from time to time and that is why he is commanded by the Other’s jouissance; but desire refers not to that one, no, certainly not to the object Breath for it is formless and that is why is has to be given substance by the Act- not to that one, I was saying, but the one who is zero, and yet we have discovered that the letter becomes one with the Subject, that fearful Κίνησης, when the truth and the Act are one. Amen.

Alef isk min: and the beautiful berse goes, that the Greeks lost but they will win; and they will win because of their faith: they know, those who can write with the πνεύματα, that the One is reincarnated in the drive, in repetition, in the same and the Other all of which are reincarnations within a set but not reinventing of a unique Act and of a Breath that signs the motion- it is the drive that assists the One to emerge from the emptiness but we should have operated desire and the act within the unknown. It is where the death drive becomes your vehicle beyond Νόησης, beyond the final borders of the body and of paranoia that is, after all, a defense to the possibility of uniqueness and oneness of the Truth with its Act- a possibility for the psychoanalyst to receive an awakening and not paranoia if he is bold enough to hold the devil by the horns: every daredevil ought to venerate the Cardinal of monads and establish a few square centimeters of faith to the canon of the emptiness of the One because the one emerging reiterates desire: it is written but not read that “A number to the power of zero is always One,” but a letter, aleph, at the power of zero is the Act: the square root of desire is the act- I have said that before. And to venerate Heraclitus we have to commemorate that the War, the father of all, the infamous Πόλεμος, is not the fighting of the one who is trapped within the drive and the topology of the Other’s knot, but it is the “I separate and I create,” and within this I become the Act where the object was: for, I cannot be an object in the topology of my desire but only its Act. This is the New-Body, the πνευματικόν σώμα, that which Lacan referred to on that day as the resurrected body of Christ. Amen.

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 Diaeresis of the Letter and Desire.

The Psychoanalyst analyses the analysand· what a folly for our orientation, and a good reason for one’s underarms to be in the service of transudation: it is the analysand who perlustrates the analyst- that is how desire occupies a body that is not victim to the diaphoresis of the master and is able to breathe in and out an incantation, for, the plus one does not generate a law but, himself, is generated by that desire performing instead of a law· otherwise, how to speak of that which cannot be said, because it is not written, if not by sculpting the stage-whisperer’s idea, without rhyme or reason, murmuring that which cannot be said is an Act?

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

 

 

On Deconditioning Auditory Devices.

What does the analyst perceive when inaugurated on the chair of a locus, one necessitating certain talents so to appreciate an organization, and thus not free from its structure- what does the analyst hear when on a Buddha’s cathedra, or, even worst, when in the position of the gaze that is apart from the experience, functioning as a Panoptical lidless eye, a true auditorium of a church dedicated to the divinity of the cataleptic signifier, one certainly been Lacanian∙ let it be that we are repudiated of the words of typifying it as the orientation’s ethical dimension∙ the coordination, as well as the Ethics, leave aside the structure, do not pre-exist before analysis· they do speak of a subsistence, not existence, in the form of an interrogation preliminary to the treatment of psychosis, if the analyst has too much wax of empathetic knowledge for the Other or for jouissance in his ear canals· the formulation, thus, ought to extract another question, that of the how psychosis treats the psychoanalyst- for, if analysis is a question to be formed, then, it is the analyst and psychoanalysis itself that are treated in the session· and, to form the question before the treatment, one, a truly vindictive lord, sides psychoanalysis with the evil perception of a science when, yes, when, in this case and under these circumstances, it should be aside lyricism- a science in hunt for a delicate veracity supported with the subject’s experimentations, what we may call life.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

The Threshold that is not a Gate.

The Act bankruptcies the equivalence of the subject and its signifiers- it is Alien to the discourse that is a semblance∙ what class of an antechamber in the adytum is the analysand’s verdict to accept, not to enter, analysis, and to refuse the replication for the sake of a metasis of its jouissance∙ and who, again, and who, and what genus of a place is the psychoanalytic session, notwithstanding its material coordinates, if not a place where there is no door or a gate- even more to ask is how the session is embodied, as what, in a given analytic culture drowned by the discourses of capitalism and modern science, where, for the very first time, analysts are provoked by the desire that had arrived in Freud’s medulla oblongata, forcing him to glimpse curiously a few kilometres further than the localization of what is a body, and to be exemplifiers of that human arche, which is freedom, through the Act, a threshold of itself, by which psychoanalysis is indebted to civilisation, that very one conditioning the walls and gates of their atrophic practises, as much as of their inability to account for their responsibility and the ethos of an Act as, from that chair that imitates Freud and Lacan, they enjoy undertoning about wild analyses and never of responsible acts: it is true what their never thirsty lips shape- but as such speaks only a coward.

 

The structure indoctrinates the analyst∙ as much as the gospel of Mathew sought to esteem Jesus’s teaching by encompassing signifiers to the prophesies of the Old Testament, so much of the same these analysts have been converted into the temple’s scribes- knowing everything and acting too little, certainly not the few and well desired wished by Lacan in his founding Act∙ indoctrination∙ and, yet, it confines the Act as a discipline locating the body to a solid position- let aside that the Act is an end in itself∙ the profession, let us say, suffers from Atherosclerosis, by greatly provited violent doses of consumption of triglyceride and cholesterol: analysts have become obese and stringy- isolated like illnesses on quarantine, with an anaemic desire never in place and use∙ the analyst does not have any control over the Act, for, its threshold is not a space: the doing and the action are under the spells of a position, not the Act, which is an opposition of rebellion from the hands of psychoanalysis’ capitalism, against those commandments of more speed and the how, upon which a supposed scientific psychoanalytic reasoning has evolved- what the analyst is control of, when it comes to the act, is the ethos allowing in overcoming a law that is unlawful when confronted with the human, very human, desire- to that, we ought to admit that analysts are better quote-vaporisers than practitioners, for, practitioners of the nature of desire are characterised by their praxis: the voice of the analyst is the Act and not its anaesthesia, a quality equal to lazy sun-stroked donkeys.

 

What is a threshold- one that has ministered analysts as been the law of the practise, with them not been able to come across it, transversely, not because it was forbidden or marked by some sort of an extraordinary flowing heat like Pyriphlegethon, but, for the reason that the junction itself means originality and responsibility, more, even to know what one is talking about- what is it, if not the realm that is not an abode, and where the body is liquefied, and where the death drive, the myth of lamella becoming real, veiling the analysts’ somatic organs of jouissance, yet with the sense of bodily jouissance still at place but with no use, with its imprint around the organ than has been the confederate of lamella now assisting this Act∙ this is exactly the nature of a saint’s temptation, however a no-evil if not part of a religious discourse, befalling when the analyst crosses the footpath encountering a very powerful object as sweet as the acoustics of the Sirens’ song, a manacle of signifiers having no signified and dignity, though devouring motion and rhythm are moving the body: here is the threshold that is not a gate, where stands psychoanalysis’ own death drive- that what we may call excessive speech or excessive listening and it is excessive without the Act, an Act answering to the million said utterance: from where do I start Mr psychoanalyst: from the Act, my dear subject, you have already started- the question ought to be asked by your analyst: from the Act, which is not Alien to the speaking being but to the analyst∙ the Act is the deed of a creation that itself acts upon the Apeiron∙ it cannot be acatalectic.

On Enjoyment and Suffering.

Let us masticate over, once again and more seriously before our teeth’s cavities extinguish that ability, the hard kernel of the Death Drive as it is audibly obtainable in the clinic- subjects do not enter analysis because they cannot enjoy: only perverse subjects actually, might, go to analysis because they do suffer; those are the subjects who know how to enjoy: psychoanalysts have lots to ascertain from this novel science- that which a saint is able to practice.

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

The Apocalyptic Act- Part 2: Before the Discourse that is to Reveal.

It is a pure experience, a real one- not of, neither within, but around the body of signifiers, or, better uttered, that of the letters which are silent- Not unvoiced- yet they are in motion, not that of flesh and bones, where the real phallus is to be understood as a signifier whose signified is the object a- one to which the letters subtract themselves and where jouissance becomes a cause, for, the object is not destined to the acting out but to the act: this is the initiation of the horror deriving from the apocalyptic act- the pervert who, avows, not disavows, becomes the protector of the ethic of the cause because it is a free subject to place its being at the tip of desire. And if this statement needs an example, no better to be, than the life of Saint Mamas- a true signifier to bear- as much as the lion he is in-pictured with: to the movement within the realms, and not the real, of the feminine Apeiron, the subject is accompanied by the death drive; the excess becomes compass.

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

The Apocalyptic Act: Part 1- From the “A Being Silent.”

If, in and within the grey, almost black, foundation, which cannot subsist without an end, there is the deed, then meaning and use are derivatives of motion and time; though, one spectacular devil’s advocate, paid enough to do his job, may speculate of what sort is the motion contemplated since it is not a motion of biology – but one where the tunes and frequencies of the object, as much as those melodious notes of feminine jouissance, are the kinematics beyond meaning, beyond use- and yet again, it is not a utilization of the jouissance, for it is not permissible to consider what a subject enjoys, not only the social animal that reduces the Other into the other person, without considering that the conception of the Other ensues interpretations between sessions despite the truth that it could happened in the mind of the analyst, but also of that ascetic figure who enjoys like a lady.

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.