jouissance | Petros Patounas

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.

Languages

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

Bloomsbury

London

WC1B 3PS

Publications

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

The School of the Freudian Letter Publications (2014, UK)

Forthcoming psychoanalytic publication:

On the Ascesis of the Psychoanalyst.

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:

LACANIAN FORUM

A Forum for transmission of psychoanalysis in the Lacanian orientation, in London, UK.

LACANIANS IN PRAXIS

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

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

LacanOnline.com is a site for exploring psychoanalysis through the work of Jacques Lacan.

Blog Index

On Punctuating the Breath

October 2, 2018 Leave a reply

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 Kinesis of the Unconscious.

May 21, 2014 Leave a reply

Regnabo, Regno, Regnavi, Sum sine regno: the letter is Empirical- it is EmpiReal: there is no silence to the drive, unless one cannot hear very well- a true gift for an analyst to grasp the double image of the object whose binary functions can either orient to desire or to jouissance, which is not alone and not mystical, but with the company of the Other: and because the tachyon, that letter carrying the lights and the letter’s own voice, truly beyond the enlightenment of the imaginary and the image, onto this moving target that moves towards the Βίος of the Heraclitean bow and not in elliptic paradoxes, what is the place of activity of a Cause of desire, which is not a position, is the identification with the object, that which causes desire, not the symptom∙ that my dear unfaithful Thomas, trapped into the circle and the repetition of a meaning yet with the explanations of the Other, locates the kinesis of the unconscious onto the source of the drive and not its tip.

And when the object itself and not its gloominess con-courses the subject, it is not from the phallus that one offers the gift of belief to an axiom of language, but to the letter that is unparticular inflowing the realm that it is not even uncanny, an EmpyReal to which many an analyst shall be converted into the scale invariant to what can be playacted by a monotonous and not less banausic mouth, that estuary of air of the he who is to speak of ontology with its counterpart, which is deontology, as ethic: and, yet, the candor of the practice is not even that, for, it is a scale invariant without momentum and mass to whose attribute, he, who is the leader of the Arian tribe, shall plead guilty about its musicality, when, in fact himself does not know how to play the piano with the phalanges of the handyman- for intellectuality cannot not offer the prerequisites of the act upon life, which is not a given but can be a creative prosopopoeia, a plasma on its own right, not the subject solicituded within and around the structure.

And, if the feet which stand upon a ground dehumidifying an apotheosis, relying to the calumniatory question of sarcasm, of the Where do I start, themselves depict that this deportment of perambulation begins from the matters which are issues of the earth, from that anything forms, debarring that first breath and the Plasmatic appearance of the unconscious in its elemental states of corporeality of a foaming at mouth journeying from the ionized violence of that which is limited by time∙ that is the Γράθμα where the double of the letter has melted at the tip of the tongue and the Γ has passed through the threshold of metousiosis and has been breathed into a Θ, and not into the halacha of the Jewish law, whose articulation appears to be a letter, to which discourse offers a tube of air present to the scale invariance of the trinity of spatial symmetry, the subject’s reflection, interpretation and rotation: to these the Letter cannot move∙ semiosis and use but not be a Cause∙ and when the object changes positions within the discourse and the body, it is because the subject hides the Parousia of the breathing letters as the so called chameleon assumes the formula of a percolated scalar infinitesimal syllabary with a non-linear interaction to one another since it uses the signifier in resembling a dues ex machine and fools the analyst who thinks he hears very well when he tones his immaculate ear to grasp the harmony of the signifiers, in the same manner that the Ousia of the Aristotelian theories, has been conceived in the time that it was believed the earth was flat- not the Das Ding and neither the subject- leave aside the Ergon∙ and he who is a grand piano thespian, and certainly knows about notes and master signifiers, himself not a master, could have testified in a court of law that the values of the letters is the Niente when the diminuendo has finished, and to where the dark energy which is homousian to the Ousia but not to the breath, an entelechy including the psychoanalytic Act, passageways towards this Everything, which is not simply Real but Apeiron.

And here is the question, which is a true mystery, and not a surprise: how does the psychoanalyst intervene on a structure that is plasma? Ποταμοῖσι τοῖσιν αὐτοῖσιν ἐμϐαίνουσιν, ἕτερα καὶἕτερα ὕδατα ἐπιρρεῖ∙ yes- it is true, but besides the Logos- which is what is unmoved and traps the ear of the analyst into a towards the No, and not towards the conduction of the troparion of the προς-ευχή: that is the orientation of the Kinesis towards desire and the answer to the enigma from where do I start.

Petros Patounas BIO BLOG

Lacanian Psychoanalyst, London