A Cause to Die for: Psychoanalysis or Death.

Knowing what to do with the Real is a start, not the end, even if this implies a certain end in a subject’s analysis- the recognition of desire and the not acting on it because of the cost implied is no different than neurosis for there is, still, the irresponsible being, one that is not silent and keeps talking, absolutely a bigmouth who chews around the same object with which It, this subject, has been producing a diachronic homicide in the direction of its desire. Unless an Act, there cannot be Desire, one sculpted on a human mass as not an object to die for, but a Cause to die for, that is, how a subject chooses to live towards the body’s death- undeniably not an independence clause. And to utilise a bitten tongue by the fangs surrounding its motion so to produce an asthmatic lungful equal to a value, a tongue slavered with insufficient but strenuous words, an unswerving discourse towards those who have chosen the Cause, a message not emphysematous or written by a poison pen, but, one equivalent to an onus, and not anus, ought to cylinder within the auricles of analysts, indeed, because it was their own choice and accountability the service to the Cause, which cannot be but in-human as much as it is in-formation: Psychoanalysis or Death.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

The Act, which is Alien- neither of the Other nor the Same.

The Act is not Alien to the handy man∙ this subject prays just enough, too little, and Acts much, an ethic not too altered from the Agoge, that of the Spartans, and his being is the Organon of the Act: the philologist is a coward, too much of a politically correct lover that women, as much as God, get bored easily. The Woman is God- the Woman is Alien∙ God though is not the Woman unless he is feminized- an existence that exists by been Alien: that is the work of an Act coming like an arrow from afar onto a position, from that long-bow whose intention sphinxlikes the analyst too, because it inactions his bulimia- the bulimia of his ears pickpocketing the ground of the desire. Just ask an analyst Who was the father of Zebedee’s children- the answer is either of the Other or of the Same, unless it is directed to those analysts who think they are the children of that Name or of Zebedee himself- and, it would have been Alien to the Other or the Same, the Act, if one of those biblical analysts would have attempted to re-action to the demand with the long-bow of a depersonalised grammar, without a name, un-subjected to the letters; and in such a manner the Act executes the command introducing its own death- the sacrifice of the location where one finds the dupe; and there is dupe because there is a subject supposed to know: there is nothing Alien about the latter- there is no psychoanalysis too: that is an exceptionally good reason for subjects in analysis to start praying- when there is no Act.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Act that is One.

The strategy is not an Act- it even surpasses the debriefing preliminary of the treatment of psychosis; which, yes, there could have occurred an act with it simply by opening a mouth and asking that big-headed creature one sees in the mirror, a donkey not speaking but braying, if the question prior to the treatment of psychosis should have been pragmatically closer to how does the psychosis treat the analyst; not a strategy but  a symptomatic occurrence that happens unexpectedly. It is not a gamble as nothing is at stake, neither loss nor victory: Veni, Vidi, Vici was verbalised for the triumph of surpassing the river, but, again with Heraclitus, we have a testimony that, even if the subject steps in the same place, the waters cannot be the same- that is why the Act cannot represent itself for one another, and only a doing can. If the Act is cored on the stages of, either meaning or existence, it is a doing serving a reductive knowledge to which the analyst serves as a technician and not a subject within, not in, formation; and, as long as the subject of analysis is a psychoanalyst, the questions of Who Acts and From what position, will deserve the answer of pluralisation of the Who, and, the second one, from a motion, never from a so called position- which is the fissure of the pre-mentioned asinine creature- not a metaphorical one since the description was indeed for a donkey.

 

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Act that Responds to the Real Father.

The Father of the real is an abyssopelagic possession of the subject’s being- it could be the exceptional exploit of Lithargoel, a chauffeur of the signifier’s flesh epithelium where it battles the angaria of those realizations of the imaginary and symbolic dimensions, and where the question of what is a being, a human being, consists of pure symbolism: and he who manages to achieve that symbolism of a voice that actually appreciates the visual, not a speaking being in this case, is but a servant of cannibalism- let him who has just killed lust the meat of a human being: it is a symbolization of hunger, an example of the antithesis of incarnation, that the gesture of the kinesis verves from the flesh and it becomes word. There is a symbol, yet, one that is real: humanity becomes, truly, something to taste and chew on: that is what an anthropophagous has testified, and we could learn at least a page of bad news regarding the oral object, by ranging an apologized earlobe to his toxic testimony.

 

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Act Treating the Psychoanalyst.

The analyst does not own a proboscis. Free Association is an anathema for the act of treating the psychoanalyst- if analysis itself is the treatment domiciling at the analyst; free association as the despicable for the conduction of an analysis has been the folly of follies of our practise, if, as Lacan said, psychoanalysis is the treatment the analyst reintroduces from an analysand- more than that, it is the treatment analysis aftereffects from being created each time o’er. It substances the analyst into the papal chair of the he who receives the discourse or, equally, he who is a subject supposed to know what goes on with this discursive subject that suffers, when, in fact, it is the catholicon, a blameless portion of an antidote for the subject supposed to know. What is the Act when this entrance occurs in the form of a demand for analysis, if not the demand of a poet, as much as Ovid, to hear the synthetic amalgam of an innovative rhyme, of a Ποίησης that is a creation, which will rediscover and reinvent psychoanalysis once again, a Ποίησης reinventing, truly, two poets, equally, and which it cannot be unless the poets Act- there should be a question mark here.

 

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Perversity of the Psychoanalytic Act: The Avowal of the Word.

The Act can only be Perpendicular- a laceration on the derangement of the signifier’s circumgyration, for, the analyst is neither a doctor nor a hermit and the orientation itself is terribly not an example of an eremitic tradition- not that the analyst cannot be in the position of the Shaman: what does a shaman do, a question worthy to bedevil one’s lips. The Shaman is Beethoven. The Summum bonum of psychoanalysis is the silence of the Act- that constitutes an end in itself, not a union. It can be, and only, not to become, for it is not horizontal as justice is, but, perpendicular for its Spermatikos Logos, Clemen’s act onto the discourse of the Christian apologetics’ destiny, encompassing an Act, is Agape, be that for the given subject of freedom; and let another subject be a walking analysand, if this pseudonymous and gossamery being were a fanatic of Aristotle; and, when the watered lips of the analyst vomit the phonemes of the intervention, or, when his prism called body, that mass surrendered like a traitor to a timed desire- God forbid this been a desire- is without a doubt what one may use as an example of the horizontal axioms of the signifier, which is the way of an analyst who is the Pharisee of Pharisees, believing in the letter of the law and on the unity of spacetime: what a great example of psychotherapy, not analysis- certainly not Kantian.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

Not a Semblance: On the Formation of the No-Body.

That which cannot be spoken, is an Act. The Olivet Discourse, that lilliputian apocalyptic praxis approbating the Act alfresco from the linear candles of time, those of the before and of the after, makes itself current because Mathew’s gospel, to whom Lacan has dedicated a repetition of his name in his seminar on the Act- that is disremembered when it comes to that Real which cannot be said, with whom analysts fail to recollect that it is acted, for, they cannot act upon the knot and turn it into, at least, a Hansel and Grete metaphor of finding a way out- and with which one ought to commiserate that the instrumentality of an evil spell instead of the gospel∙ that one attributed to Mathew has been directed towards the Hebrews as much as Lacan directed his seminars to the formation of psychoanalysts, been in the position of the aerial transition of a literature one cannot read, not Next to, but Towards, which another evangelist wrote: And the Word, that is not a lexis alone, was towards God but not the Kinesis of the letter which is beyond∙ the Olivet Discourse occurs at the moment of pathos- an orientation that can depart en route for a two-flowing superintendence as exemplified by the Diskobolus, if an analyst is in possession of an autocratic aegis as much as Caesar contravening the rudimentary canon because he acted on what constitutes that imperative itself∙ anxiety is produced at that twinkling of the fathom of a breath’s illiterate noisomeness, and to which an analyst cannot say for sure that it is the result of truism of the conveyance of a mono alphabetic substitution- a letter representing the letter for another letter: that is the Apraxia of time, where the subjects’ chirokinesthesian Acts generate a Being outside of time’s parable, even outside from the cave that one sees only the shadows of the Platonic word, acts, that are moving a worth allied with a Being Silent.

 

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

 

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.

The Apocalyptic Act- Part 7: On the Anxiety of the Death of Time.

And, at the toponarcosis of pathos not been cultivated within the anthropophilic jaws of a system of the Other or jouissance destined to reckon the dire request of an instance, no more than the subtraction of the small ‘a’ from what one may call chronic, the Achronic anxiety to which the Greeks have been zealous enough in dedicating an unconscionable statue, a piece of art to principle not the sexual or suffering, an agalma beyond, in fact, the binary of those two evils of comedy and tragedy sculptured as such within the breeding of an occasion and the truth bared by angst, not as “a before” or “an after”- that is, as a signal of what is to be a Being beyond sexual difference, one which, the (a)somatic function of femininity becoming ether tempting Saint Antony of Egypt; the chronometric ability by which anxiety is placed as a before or an after collapses at the precise moment of the experience, where the Diskobolus, depicted by the hand of Myron on a ptomainic marble, is about to release the discus- not before and neither after, but within the defined juncture of the experience where the end of the drive becomes a start once again, and, yet itself, the occurrence, is neither a cause or an aim: it is a soil where the Cause houses its ethical dimension, ‘a’ timeless one- and, if with the assistance of the ophthalmological instruments, which are made to misinform the Ousia of an experience beyond the body, one views the soma of the Diskobolus because one is not a spectator of what is Asomatic, where the nature of the calligraphy of the letters becomes a foundation itself- not the names of God but the letters of God shape a ParOusia, that of the Paraclete that by itself it is one of the names: the ptosis of time needs and ear and an infected vision: Oedipus has inflicted the wrong part of his flesh, for, it was his ears that he should have treat for being too deaf about the pyrosis of his desire.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

The Sinthome is to Act.

The Being Silent is a choice of responsibility for the subject through a canon’s spiral cylinder commanding silence: the Sinthome is the Act, not a goal but a beginning of the topo-logy, where a subject’s Logos becomes an oath for a praxis; this is not anepigraphic, as a new epic accompanies the operation, yet, for this to be the case within a practice with some class of optimism towards the orientation, the act could have been assisted by an uncircumcised tongue, a not so fervid Ankyloglossia. For, to anagrammatize silence’s commotion, the Speaking Being ought to ensemble an Erg(On), an Acting Being; if not, one remains with anastomosis, an open mouth and no speech or one that presently speaks- and that is how an author should illustrate with letters a departed subject, as much as Hebdomeros describes the plasmatic function of a dream. Speech is only the parergon to the Act- and this is whispered to the analyst as a competence, a device of his desire.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.