Archive - Petros Patounas is a Psychoanalyst practicing in London

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

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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.

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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 Desire that is Agape and not Science.

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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.

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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.

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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 the Register of the Act.

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The very element of the analytic Act is silence- that, a Being Silent and Eupnoea, which analysts disremember to honour their anamnesis, and whose anamorphosis alongside the act reserves the speaking being, the he-dummy who attempts to say that which cannot be said for the sake of the phallus∙ it is an ErgOn, the diacritical object of psychoanalysis and the inhabitation of the visceral beast, that animal who has the proneness, because of the phoneme, to become foolish towards biology, and from where the speaking being Acts, been no more a speaking being but an Ergon whose word is a praxis, because he has said so∙ the threshold, that which is not to be overpassed but crossed, maybe in the erudite style of the Argonauts who allowed the phallus to crush its tail, is that sanctioning or eliminating speech itself- the particular topography of the resisters remaining unexplored because, accurately, analysts do not act in the custom proper to an Acting Being∙ it is a step further than science and no close to a creed, a monarchy at the pathos of the act where the solution to the substance of how does the Subject supposed to Know deal with the humanity of the session∙ to that threshold one is to encounter the Ethic, not before crossing it.

 

 

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.

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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.

The Apocalyptic Act- Part 8: On the Agoge of the Psychoanalyst.

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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.

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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.

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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.