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

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.

On the Reading that is Symphonic.

The Act is the antiphony of jouissance- the phoneme ought to be sang and spelled out∙ a school and an orientation could have create a chorus, at least regarding the direction of a desire, and to the best of our stupidity we could have made some use of the Liturgia Horarum, for, if there is anything to be venerated, that is not the semblance but that desire for the Cause, not its causality, but that which becomes a breath from the puncture, for, the fissure from where desire shall sprang its motion is for no use but for Kinesis and for the Letter, not a waste of a litter certainly but an abysmal aether, offering the trauma’s sacred pinches and tones to the analyst’s desire∙ it is in this asymmetrical manner that the signifier detects and recognizes the analysts, not the other way around, and within this creation, not an existence, analysts are desired to learn a novel alphabet: each time de novo, for, and because every analysand is different, an analyst is dissimilar, as well, to its own shadow.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

The Duty of Psychoanalysis.

A duty is not a dept· the duty of psychoanalysis is its commitment to the ethic responsible for providing the practise itself a space within the discourses of civilization- it is the duty towards the symptom’s bronchophony in the direction of that serpentine desire pushing for recognition∙ there cannot be psychoanalysis without civilization, and there cannot be a civilisation without psychoanalysis: more than anything, the analyst is Kinesis, and he precipitates, outside of time, those interventions upon the Letter so that free speech is lawfully recognized: a speech that is perpendicular- nothing more. That motion, not the subject in progress, or in process, is not locked within sessions, neither within the repetitive sounds captured by a wall’s ear- as they say- or behind soundproof doors where one’s hieroglyphic echo is not only not becoming epigraphic, but, it is swallowed by the catatonia of the analyst’s own desire· when analysts speak their voices ought to crumble the walls of Jericho, of that Ιερός Ήχος of the unconscious that is structured like a language but is heard like a Letter: we ought to be at least responsible to carry the burden of our own speech, and raise a voice- not too much of a silence: to raise a voice towards those teeth accountable for producing almighty discourses leading to cloning, that is, those phonemes crashing subjectivity within the cultural discourses denying the subjects’ right to create their own place and their own alphabet- that place that is in-formation: Freud’s staying in Austria until the outmost moment has something to teach regarding this heroic stance, an Act not worthy of an Actor but of an Activist· it is not a support or a submission to the death drive but to life.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Anonymity of Psychoanalysis.

The object that acts: you ought to jaw a few letters alleging that the duty for that motion belongs to your desire, even though, God forbid, such a desire is trapped between a xiphoid view of the Other and a master interpreter suffering from otitis: you ought to say, that the duty reliable of that desire guides you, the analyst, to be directed in the treatment and not to direct: you ought to declare, because of that desire, that the Act is anonymous, and the more anonymous it is, the more feminine is transmogrified, and that, there are not only two acts as a technician of psychoanalysis will conclude∙ there is at least another one- besides the act of the analyst and the analysand: there is, intend this plural as an “is,” the Acts of psychoanalysis itself∙ and those are not alone.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

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.

The Real is not the impossible- the Real is the Ethic.

What is impossible to bear is the Ethic of desire, too much of an oral object for a technician’s stomach∙ the misrepresentation of formalization, one limited to a small area by the gonioscopy of mastery, has been proved possible, as the ethic of desire is impossible because analysts  squander their tongue’s propositions in uttering a premise for its sake and not its essence, talking about after all a curing science: there are diminutive amounts of orientating new analysts but too much cure, and analysts have become the extraordinary coincidence of a circus’ arena within associations or schools∙ that failure, certainly, does not cease to not write itself, and baring that Real does not desiderate a body but an ethical motion, not a position, for one’s desire. Simply that∙ for whom, then, is the real impossible to bear, if not for the analysts or a given school, for as long as analysts converse of the sessions within the structure of a formalization, not being able to learn anew an alphabet speaking for themselves, then, surely the letter does not have its baring and possesses the gloomy ambiance of a ceiling, forbidden to escape, lynching above desire like the sword of Damocles∙ and, since there are, even to this year, questions of the symptom’s measurement and separation, as been clinical or not, we could pull our eyelids and sponge down our hands before saying that it is the analyst who is clinical or not, when he is uncoordinated from the culture and sheltered into the fantasy of psychiatry’s throne: bearing a desire does not require one’s body- it is braying that depends upon a body: and that is the zetetic.

 

And, about the presentation of cases by those deacons of misery specialized in the thanatosis of the wish, let us simply say that analysts ought to necessitate in discovering how to enlighten stories not from paper, not too dreary for the ears and optimistically to tease enough one’s enthusiasm- stories that are not theirs, but it is such a difficult task when one trades the ethics of the cause: and if there is a further utterance, a feeble one tyrannizing this generation’s minds and makes psychoanalysis an amount of sordid hors d’oeuvre, this is the structure of the impossible to bear and the impossible of the practice of psychoanalysis: psychoanalysis, my dear friend, is not practiced but lived- for when at that point where a subject diagnoses its desire is not only for utilizing it only within the sessions as if it is some breed of an abracadabra∙ and if we are in love with using the word clinic, with or without the ostentatious vocabulary commendable of a baroque epoch, and exonerations that we do not fundamentally trust, then, the clinic is that of the letter and desire, and, for that we ought to know at least a word to say about: about the Ethic repressed. An experimentation praiseworthy of a commendable amusement would be to illegitimate analysts’ reading from papers with reference to their experiences in the sessions, but, instead, let them perorate and free associate- and the thaumaturgic statement of the impossible to say will glare itself in front of the spectators’ Achilles heel, to allow that free association: it is impossible to say because analysts cannot Act, stuttering their desire, for, that which cannot be said is an Act∙ one ought to think, however, what is not allowing them to speak- and that, according to Freud, is for the love of the parent.

 

Silence in this case is not the speech of the Act, the doing of desire- speech here is the trauma: what is unfeasible to bear and said is desire, which is not lazy∙ and, if there is an impossibility in psychoanalysis, this is nothing else than the forgotten desire by a school, an orientation and analysts themselves∙ let us produce convinced low-tuned whispering reverberations, like old men, about case presentations and catechize by testing the waters, what can we take notice of from the apostles and the infamous Acta Apostolorum, stated under oath in a confident manner, which is a good pass and a testimony: when one’s being is dedicated to desire. And, a thunderous signifying chain, whose signifieds emphasize meaning through questions, about the subject whom the orientation could describe as been under the anathema of the impossible to say, impracticable to speak, that is the assemblage of analysts in a congress, who, not been daring enough to heave their voices they prefer reading from a piece of paper- what a somniferous attitude towards the Cause, too many bores opiate desire- those, those who are not able to speak, those who are bounded with an eternal commemorative moment of silence, and who are not the same from the impossible to say of the analysand: and many, misologysts of desire, under the vow of a true silence, because of the fear of losing the love of the Other, ought to think that at least monks’ silence is accompanied by a practice and an Act, much different, yet again, form this class of an Omertà.

 

Das ist nicht nur nicht richtig, es ist nicht einmal falsch– this is what symphonizes psychoanalysis as been a pseudoscience: when the analysts’ speech is not oriented by desire∙ it would be an invocation accompanied by a flight of the imagination, if those misologysts have been at least a bit Laconian and less Lacanian, to talk little but precisely. There is also something else to echo one’s thoughts on, to become skilled at the exchange of phonemes, and make our pitiful common sense to amend the questions orienting the practise- that, Spartan students were biting their thumps to castigate themselves because they rambled too much their responses∙ the trauma of lalangue is present in analysts’ inability to speak without preparation in front of an audience- they are not responsible for their words and that is the Sinthome of a bad approach to speech itself: it is unquestionably clinical my dear friend. Get them to speak, to free associate without quotes or texts and see if they can bear the responsibility of their word- then, truly, then the impossibility of the Real, the ethics of desire, will be vivid, too vivid to engross in the symbolic.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Desire of the Gentile.

If psychoanalysis’ Ousia residues in the interior and the con-text of the session, is not an Act but an old fashioned Pavlovian usance of a different time scale, longer indeed, awaiting the subject’s analyst to be satisfied with how this given analysand deals with his Daimonion, the Other, a function that analysts have revolved- just hear them chatting about it- into an imperceptible other person, reducing its function into an embarrassed cognition supposedly not implied to the analysand: but the voice who is unvoiced it is even more horrible· an unpardonable glimpse and an appraisal without the support of any optical devises, into a number of case studies, depicts the truth, that is, very few analysts canister to speak their own language, remaining thus attentive and attached to a Name of the Father, practicing a psychotherapy, one not been able however to treat their individual symptom, which is cloning: there is no dupe but duple, and, Pavlov, and certainly the supposedly free enterprise oxygenating demands for professionalism, would have been proud of such an exegesis· a professional process not at all human, not even analysis, but the hopeless fetish of he who is parsimonious, if we add desire and ethics into this orgy of professionalism: a franchise within capitalism· as one could smell the phallic redolence of a disintegrating question, which is inhuman as much as it is human, analysis being and present to civilization, to the civilization hosting its free ethical practice allowing subjects to be in formation and not subjected to any theory of forms, is psychoanalysis own Act onto the excess of the discourses asphyxiating the desire of that civilization’s subjects- in this manner the in-formation differs from the semblance’s information leading to cloning and not at all to the creation of a new alphabet, through which analysts cannot plagiarize the responsibility of learning each time anew- and this is the same reason that an analyst is not a position but a Kinesis: yet, he who is obese and refuses to be fed by desire, certainly, cannot move and prefers the position- that of been a cleric of the Other.

 

 

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 the Desire that is Agape and not Science.

The Act of God is Alien- it is demoniac, as the signifier engrosses the amateur dramatics of acting in the discourse, not a word but a true to the end operational vocation, which is not a doing: it is not the democracy of the letters, unquestionably not that∙ the analyst,  is not some genus of a ghostlike being: with a bit of fortune analysts could have stimulated their thoughts towards the filthy granules of the been aware of the nature of the subject supposed to know, which is not, not this time, the scarecrow of transference- since it unbraids the podium’s stance upon where the speaking being will interweave the outward appearance of its act∙ this is what could have make this creature called psychoanalyst an extraordinary mortal, because it Acts on its word and not biology: not a usual quality of analysts, and, there could be a peculiar something to spice those minds, with a prescribed amount of high-quality affluence and excellent omens, are not to be characterised, as Adler wrote, idiots from birth∙ and whilst the crux of the moment is at its timeless soil and the subject’s inadvertencies cough up the letter, because it perseveres, not without stubbornness, the signifier’s latitude, the Act condescends to the signifier its real value and makes audible the speaking being manifested within the course of an analysis, something of a fresh principal capital for the new mounting economy, becoming the Archangel’s ambrosial scale of what is a worth according to the given desire of the Acting Being: for, a word to have a price, a simmering somewhat of one’s own manure becoming a fertilizer, in or out a compost for he that is able to Act, the subject no longer per-verses its word by not acting∙ the code of Bushido, a good game of words for those philologists to transmit to the pre-mentioned manure, the heroic code, exists along a perverse discourse, only that the hero dedicates his being into, not to but into, an act serving a cause: that is not the act of science, but of Agape.

 

 

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.