Archive - Freud

On the Nirvana Principle, which is of the Breath.

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Do not fear, said he who has No-Body and is neither a God, nor the Ασώματος; τάδε λέγει ὁ ἔχων τὴν ῥομφαίαν τὴν δίστομον τὴν ὀξεῖαν: fear not, because the guardians of the Act’s thresholds have been mystified by that voice which crafts images, and knows not that the Nirvana principle is indeed with an object of desire, that calligraphic Breath writing life itself, for, it is Kinesis itself that which has been called the Πνοή του Λόγου, the Lunguage, exemplifying that Desire cannot be separated from its Act- only a good Pharisee can achieve such an aim, to denote that jouissance equals desire because such a scribe cannot comprehend that there can exist an Alien; and when the Alien indicates the topology where there is no object causing desire but an Act, the binaries do not exist: it is their difficulty with movement that they do not admit and thus they fixate onto a signifier subtracted from its πνεύμα, that which it is Breath and the only access to the Ουσία: but the barbaric kingdom of those tribes who have a no-god for a god and they venerate life without harmony in terms of atoms and movement, they consider the universe and the Kinesis to be universal and thus they fail to see what Freud and Lacan have experienced through the example of Saint Francis of Assisi, that is, if one chooses to become that sort of a desiring being, and another type there is not, then the Breath is the way to sustain the relationship between the particles of the Monad, which is not the one.

On the of Nativity of Astrophic Constructions.

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And the sorrowful eyes of those priests who have obtained scrupulous pride in fashioning language in levels and structures where the Παρουσία of desire is impossible, lovers of Bildungsroman, and, because they have faith in death and enjoy the trauma they orient lexicons and language towards immortality, those Les immortels, who should have known that between two Acts one ought to produce music, and yet again one ought to know how to write to achieve such an honor: the French should have known that with the beauty of their rhythmic Entr’acte– that psychoanalysts could have become great condACTors in facilitating spaces of motion for that speaking body that does not Act and therefore remains in melancholia and the complaining of Apraxia- a way to live a life, truth be told, if one chooses, but desire and its meditative dimension will not be there; a father my dear friend is not castrated in hysteria according to the rules of the structure but according to Desire to which he has to function as its guardian: it is then that the daughter is attracted to become more man than a man, a masculine subject always in relation to the reference that the father is not enough, according to a cultural model crafted on the horrifically talented mirror, and she searches for the phallus, that is, when the father is incapable to desire, as he has submitted his desire within the topology of the ideal that he serves now under an oath, the daughter attempts to frame a venerable picture of an imaginary father, who is not a father after all, for he fails to orient movement but static images.

And the angel of the Lord God, a terrific seraphim with dark eyes, has given a chance to the simpleton of simpletons who was the ruler of the Ionians but functions nothing akin to a Greek for he knows not how to write and in fact he cannot even read; and He has given this second chance because He likes jokes although the kingdom of simpletons has long foreclosed laughter: if the father is castrated towards his own desire then the encounter with a given analyst who actually desires, shall create the presence of the One who is not castrated: of the man; so there are possibilities for the woman to exist in relation to that desire: the woman my dear simpleton can exist only around desire- it is here that the Other Jouissance can become a great tool for life; and there is a laughter not to miss here, provoked by the statement, because the equation is true for the man as well, unless they seek to wash the floors of the topologies within a jouissance of the Other, that which the lovers of Bildungsroman refuse to nominate as object in fear of disrupting the structure and thus their own place in relation to that structural reference: the Primal Father, now the assumed psychoanalysts who Act on their desire, one in plural, provides Kinesis- it is possible not within the phantasy, which is what the phallus and the Sinthome do, but only with the construction of another knot centipeding around the Act and not an object- this Primal Father who desires without an object allows for the creation of Astrophic constructions, plasmatic revelations of stanzas having no specific patterns and allocations.

On the Quantum Mechanics of the Breath

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From the abyss eluded a kind prophet, friendly and ceremonial and with an affectionate touch for the arts to which he served as procrastinator- oh my dear- good for the arts and newspapers but not a psychoanalyst; dear friend you are yet to experience a surface without holes because you are constrained in what is lacking and thus you can never be a fire fly within the mist and understand with your deepest gnosis that the Breath redeems one from responding to its name from a body conquered by language.

Have you not heard the gypsies who hissed the verse, that sublimation is a perversive and imaginary act, but not an Act, for, the subject becomes a source of desire perversing a structure that does not allow the children to play: it is the foreclosure of playing itself: it has been written when one has spoken to the many, that the instinct is not closer to the Das Ding but neither is Trieb, because the true source of Eros is the Breath- it is not erotogenous and does not genitise the Acts of Faith towards the Sinthome for it goes beyond the fantasy offered gracefully from the borromean knot and the Other; libido changes its prayers to its objects because those themselves change their habits as monks dedicated to a habit they do not own, and they do not and they can not own them because they are not one with them, but only become one through the wilderness of the identifications of the signifier and the mirror; monks, those in question could have been one with their Acts if they could have articulate them in writing with a body that sculpts Letters within the platform of the world, for, such could have only be the full speech of their desire: the return of the repressed waves away the priest from the oracle.

When desire marks the body who Acts, whose speech is an axe, eros find its source and it is not of the flesh: women should have been brave enough to support this testament; the act of faith is that which surpasses the laws of faith. We have not been able to create a new perversion because we were too scared to go beyond the body of Freud, but not beyond the subject breathing in the word; such a breath exists away from the binary; the act is towards the binary and exalts an object to an ideal: there is no sublimation but a breath because the Breath is a true speech where truth and Act are one for once but not for all. And how will you sustain your body if not by been one with your Act, one which will replace the ‘object a’ in the new knot, the glorious body of Christ that Lacan mentioned once- that new body which I have been writing a few years now, one that is centralized around an Act: for, one cannot be the object in its own fantasy my dear friend.

On Punctuating the Breath

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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 Sublimation of the Feminine Object

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Within the structure there cannot be sublimation or an Act; Sublimierung is the kinesis when the object is ostracized to corral the place of the Thing, not of the letters of the patronymic name of the father and the antipodal of the second life but of the signature of the autograph of one’s’ Acts- we will not perorate of Lazarus’ legend once again: lo and behold of the thieves of the cross and perceptibly of those who have elopemented it, and, who, who could have been with the effortlessness by which a few representatives of flattery of Irish ancestry, prophets of Docetism, of those who stated with the moronic certainty of the devil that there are only two types of Acts; this retorting scientists of a Freudian praxis away and far away from life but nearer to those truths that are of intellectualism and of phrenic cowardice: there have been patients, but not analysts because the sublimation is of those objects that are masculine, quantitative in terms of the drive and the metages that are of the phallus- the real phallus is the cause because psychoanalysis is a practise of life, declared on the soil that stinks of a living Breath: lo and behold of the analysts who have never surpassed their own anxieties- lo and behold of the analysts who cure but create not the possibilities for novel formations unless those fall under the dimensional geography of the master- they have forgotten that they never ought to be lacking in zeal because they are doomed to be desiring subjects, and keep their spiritual fervour, serving the cause- until they die, not because they seek to live: life cannot be but the Verbification of the Subject of the Unconscious: this is the obol of the analysts.

 

There cannot be a real sublimation unless the object is feminine: it is at this summit of gentle holiness and loneliness that the object becomes a cause writting signifiers from letters owning nothing to jouissance but dedication to desire, for, in its empire of sublimation- drive, satisfaction that “Does not ask anything from Anyone” takes one and hopefully many away from the spells of the Other, to that infamous Being Silent who knows the ways of the Letters’ kinesis, and who cannot only read the breath like the Yogis but can actually write on its plasmatic courses and love manners: for, it is not enough to have the imaginary, or even symbolic metamorphoses of the drive- it has never been enough unless psychoanalysts have given the same oath, that is to manipulate the signifier who manipulates and the subject shifts its place in the same fundamental fantasy- this is enough for a cure but never enough, and it has never been enough, to format the pilgrimage towards the formation of analysts, where Paranoia and Pronoia, and by these I mean faith that the modern psychiatry has classified as aspects of psychosis- faith is an illness especially if it is cored on the Act of a glorious leader who can cause desire: Metousiosis is the means to the dark domains of each cause, for, the Ουσία nurtures the feminine object; and if there have been three emissions of analysts, one towards the cure, the second towards the truth, with the magnificent talents of Lacan and Bion, then there is another one that is towards the Act- certainly not for those who are fainthearted: “I know your deeds; you have a reputation of being alive, but you are dead,” because they are deeds and not Acts.

 

And to the knowing what to do with the oral object, that represents the impossibility of the identifications of the signifier to establish the hunger of love, a love that does not need the erogenous zones as Lacan clearly states in the Knowledge of the Psychoanalyst seminar, here are marked the words to the angel: “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: ‘I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot, but because you are lukewarm, and neither hot nor cold, I will spit you out of  My mouth.”

 

But dear Lord, the Breath cannot be spilled, for it is that which moves and loves the Lunguage- the Πνοή του Λόγου.

On the Liturgy of the Phallus

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‘Ελοΐ Ελοΐ λιμά σαβαχθανί: and yet the Word is not forsaken with the relanguagement of the phallus to which the psychotic subject will inveterate its circumscription to the kinesis of a cause, for, the metric system of a position that has no oscillation and yet it is sexual cannot exist without its binary, mistaken that, that that which cannot be read has been nominated as such, because psychoanalysis has elapsed that those letters having no inscription are not read in the direction of the signifiers, better to murmur doxologized, but, in this displacement’s rhythm, they dimension their form-id-able cry from left to right and in negation to the antithesis of the antonym’s location when it eclipses the linearity of the graph of the signifier’s stasis within the structure∙ and, yes, and that as it has been perceived by the experience of the psychoanalyst’s savoir-faire with the limited devotion to the Organon, which is neither a phallus nor a penis, and who, that he in question, who does not version to recompense the nuisance to inaugurate the proverb’s new truth, once again, one by one, but as the Golden Ass of Apuleius, the asinus aureus that even saint Augustine has been concerned to remark, in his privacy he repeats it, reinventing the signifiers of the wheel: that is the begetting of the position of the supposed subject of idiotic knowledge, surely with the phallus and certainly delicate: it is that which indeed can have the sexual characteristics of time without a phallus∙ and, to this sorrowful conception of a language of a Subject articulating a desire but does not act on it, because the juggler in the king’s temple has avowed that not much can be articulated about desire, even less to act upon it, resulting in an ideal of a speaking subject castrated of its verb afar from the ErgOn, one in the forms of many elevating Rasputin’s fame to that which only the queen knew, to which the Freudian dream would laugh at the false mystery of the statement, that interpretation is dead: for, if the mystery of interpretation has been indemnified, it is because psychoanalysts have been trans-muted into barbarians, foreigners to these new languages and narrative alphabets, for, themselves and their practice is Alien to the real world, with many cured subjects and very few analysts: the letter’s own voice demands that a terrible ear grasp its paradoxical shape, which is flux: this is the Aether allowing to, to he who has no Other to become paranoid∙ on behalf of the issue at hand not been misidentification and neither dis-identification as the body is but a runic transliteration to which desire is dedicated to the altar of the flesh, in perpendicular position but not motion, one to be originated with the blade of the Act for the reason that the knot of a Gordian nature requests to be scarified, when the psychoanalyst can allow his own body to remain on the chair so to introduce the threshold of Λόγος, which is kinesis, perpendicular and not horizontal that is the passage of the signifier: the act in the letter is that which frees those letters and whose sound do not tinkle like feathers the psychoanalyst impressionability because he does not permit to the irony of the voice to shape the activity of the letters, from left to right like numbers, always backwards and chained into the syllabic propositions of the consonant· the Ousia is not an after nor a before, for it is not timed, but harmony equal to the proportion of the modulor and the body inscription of diphthongs, whose union establish that homo-gene-ity which is of the word embodied and from whose faith the signifier is personified: καὶὁ λόγος σὰρξ ἐγένετο: but never the πνεῦμα: that, that which is a letter destined to breath and not to breed the Same, like the signifier.

 

And he who has a barbarian essence and spells an echo according to the understanding of a structure and not of the diver-a-gency of the alphabet, holding that scepter which is masculine and supposedly further than a given sympathetic meaning, but, a representative of the sybaritic representation of the carnival of the phallus as an antidote to the phenomenology of the gaze, where, or, instead, he who is a diviner of the Logos knows that the apparitions are spelled out by the Voice to this pompe of the signification of the subject of the unconscious, that- and this is what is forgotten because of psychoanalysts’ admiration of the phallus- cannot exist without a Verb: a fecundity sacrament, not of Desiraction and a devouring commemoration of another Tre Ore along the theme of life yet never part of it, reverberating and not verbifying, the trauma of the signifier’s skeleton∙ and, the sibylline depended clauses utter that an object within a cause, that which causes desire, will do better than the phallus, only that the liturgy of Freud’s and Lacan’s signifiers’ as they have been conceived, not through a parthenogenesis but through the sexual position of been or having of the priest, and not of Act and cause, are too much adored from he who still thinks that can have sex with a woman∙ and, because the source, that, that which is inhuman and not bodily, is a circle without a corner to rest, akin to a language and spoken in a parapraxis of desire as a purpose of its speech: and, lo and behold- there, there the Thing tinted lenses its first creation: that which is Lazarus: he who has lived again without the phallus∙ and, in terms of a hypostasis, relating to one Ousia- my dear friend, it is just the configuration of this statement in a different order, for, it is three Ousies and one hypostasis∙ one does not negotiate desire: there are a few letters in the poem put together and produce this famous Act, a signature itself written by your being and that infamous Freudian body∙ for, the inter-cession of the Letter is the principle by which the breath lends a hand and conducts supporters of the Cause who search with a reconciliation with the breath, which is desire: no signifier can mark the body during inhalation.

 

And if we know how to request kindly a question to en-grave a few words, just to smell the oxygen of an empty space, it would have been related to the Freudian construction in terms of the breath: what is actually been constructed if the practice is beyond the father∙ certainly this construction is not the liturgy of the phallus.

On the Breath of the Das Ding.

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And, from the hither, that here cognominated by those libidinous syllables and letters spelling the analysand’s Apraxia, that, that which traps the analyst in his own disposition unable to animate the eupnea’s formation, a breath that desires and the pulsating heart of the Das Ding, which is a breath, a letter and the allelomorphic cough of the cause’s representative, that is, that which causes desire, analysts are decomposed by accumulating freely the alphabet∙ and yet, and hopefully then, the parallelogramic equation of the analyst’s kinesis within this Act functioning as a plasma, a matter equipoising a mystery of ensarkosis without a first cause, can have some intimate thoughts about, not poetry alone but Allopoiesis, since, and along these unfathomable vernaculars, a systematic phenomenology of the Other becomes Alien because the system produces an account different from the system itself∙ and when then Gentile, he who becomes more feminine in spelling and less masculine in the system of the signifier’s gnosis within the structure of the Other and enters time itself with precision, because, as an object cause it moves in the vicinity of the arrow supposed to strike it, and carries into the open a blaspheme to the ears of the messengers who have become agronomists of the bad seed, the desire in the dream seeks instead of the analyst seeking the symbol: for that, the direction of a formation is from the Logos to the Myth because sexual relationship cannot do without it, without that magical realism to whom Herodotus has been more faithful than Thucydides- a myth of xenoglossy for him, that analyst, who is afraid to encounter the infamous vagina dentate because he still holds his practice from his penis: it is he, who produces the blastheme because he is not causing any agrammatism to Lacan’s own signifiers, but becomes a true teacher- a Pythia who interprets by herself: that is a vagina dentate, without a doubt.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

Free Association: On a Function to be Revised.

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Free associate your Breath, dear analyst, because, from the everything, that Apeiron, comes the pneuma  but not through the Other’s free concurrence – how much does an aristocrat enjoy listening to what he already knows yet behaving as if not acknowledging· for, he cannot listen if the, which it is, the breath, the object a, and the Letter are homoousian to the Das Ding, separated but not divided, not, not with the cut that enables signifiers to appear but with the ditinic comma, which is the spiritus asper of the Act, not the action, of breathing· the Dasia, or, the tones of Pythagoras, whom masters of psychoanalysis in their divine struggle with time and the unconscious speak of musicality- how can the ear of he who has no faith and has never conducted a poem in favor of the muses can have a word about music, he that cannot speak a word deriving from his own poetry· and, to these unfaithful who research knowledge, belief and faith, that is, to those who have never experienced the vomiting breath of a fricative consonant, neither the kindness of the Spiritus Lenis, that horizontal breathing which the Greeks have submitted as high spirit, the Ψιλόν Πνεύμα, marking the nonattendance of the right to be heard, not to be or respire because the letter’s flux has been eternalized by the signifier: it is this function upon the breathing letters, the subtraction of the signifier’s oxygen, wrongfully taken for litter as the hypokeimenon, the subject of the unconscious, cannot subsist without the Ousia.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Faith of Psychoanalysts: a Cause of Desire, which is a Cause.

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The signifier is acrostic to the Letter’s Ousia- not homoousian: it is the Summa Theologica of the Epistula Purloined: and it can be that, because the Act is autonomous, as much as the master signifiers designating the trauma and its destiny, wreathing, and not breathing, with all the musicality of its arias ∙ that faith is indeed the praxis of the subject, an Alien Act to the binary of idolatry of the One and or the Other, not of the Agalma– certainly not that of Pygmalion, whose The Woman has been exteriorized through, and by, a marble stature, a procedure in opposition to that of Orpheus’ and Lot’s faith, with the subsequent man having his name signifying the veil in Hebrew, a veil he did not use because he subtracted his own faith ∙ idolographical, that is a much better of a word for an epistolary poet who has not yet written, not yet, for, the principle is that of desire, a motion in itself and not bound in the ethics of philosophy as it is that which binds an ethic. And, if the Πίστις of the Greeks, with a small object cause of desire in its front, just a small letter α, so to turn the word α-πίστις, and terracing faith to the object cause, which is a cause, the analytic cause, in other words, that is an ethic in its own fundamental nature, then the trust and faith of the analyst is to have a good laugh with the still scientific melancholia of Russell, who, as a true fanatical obsessive seeking to erase any demand alluding to a desire, he commands the subject to bring to an end the process of a delicate science, by saying that, When there is evidence, no one speaks of faith: but dear Bertrand, it is those evidence that aggravate a spirit to request faith.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

The Holy Spirit: The Breath, Which Cannot be Said.

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That Real, which cannot be said, is an Act- it is a Being Silent, for, that which cannot be said is a breath, the phoneme’s, or, even better, the Letter’s lungful of air ∙ for, the clothes of the king were invisible and yet, the body, that audible membrane perceived as the product of the Other’s Gaze- what a mistaken perception. And, if the practise of psychoanalysis, as much as that is formulated onto Freud’s discovery and towards the sanctified direction for the cause initiated by Lacan, then, what a foolishness is to be, to investigate that which cannot be said of the Real by speaking about it, when, when my dear friend, you ought to know a better joke to a-muse us, through your own experience of that gap ∙ that Real, which is restricted, is the hole overflowing with desire and, from where, a subject recites neither a prayer nor a speech- but a breath of cool heavenly breeze, and it preserves only the nomination of desire and its rite de passage, forcing a subject, a given one, to say “This is where I should be, for, here I desire, therefore I breath:” and, in the hunt for noble words, or at least a few amusing syllables, to be able to declare a, not many, words of honesty, and surely less of intellectualism, for something that is quite a new creation with each and for each subject, then, let us cough and scratch that which tickles our throat, and ingest our tongues’ glossalgia, once again, out of pain and because there is, so far, inscrutability and continuation of faith to the mystery of the question, not what, but how is it to be a human being, not that which speaks of its desire but, that, that who also acts on it- it is with the act, dignified friend, that, that which cannot be said becomes a breath, one of desire: the Lectis Thing of the ErgOn.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.