On the Register of the Act.

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.

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.

The Apocalyptic Act- Part 6: On the Silence of the Act.

Whereof one cannot speak, thereof one must be silent- and it does not make much difference if psychoanalysis as a discourse itself, playing with Wittgenstein’s statement within the gaps comminated by analysts’ mouths, describes from its campanile a subject, to enumerate a utterance for that which cannot be spoken; and, because the corresponding duplicate of a dupe is a dupe, let us originate for the better and for the amenability of the position of he who is an active listener and not free associated, that, whereof one cannot speak, thereof one must act in silence: for, what cannot be said is attended by the silence of the Act, akin to the Gordian knot and the encountering of Alexander with what would not be, not could not be, untied: that which is not solved, it is an act- because the Being Silent is a being acting, the he who holds ‘a’ destiny in his own hands and fathoms within a realm of accountability annexing the gnosis of what to do with ID, a-far from the silhouette of the God formulated in the sentence He can do all, and close to the skeletal frame of the He does all.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

The Apocalyptic Act- Part 5: On the Act that is Real: The Dancing Analyst.

And with the presence of avowal, when disavowal being at hand yet disavowing the fetish- where the subjects that have been called holy stood as guardians of this position with more success than analysts, the subject’s direction cannot be but that of the Cause; beyond those names that are entitled fathers and, which, they have no signifieds- those violent beats- one is to assist in turning them into notes proper to a sol key, for, it is not only the phallus offering a Greek Gift, hope, for the psychotic subject by holding itself from the paternal organ if that itself has been craved at least a milligram from the mother, but the Kinesis: if your subject is cursed to motion then it is a pecunious idea to lucubrate how to drive- one does lower the speed not by the Name alone, but, through the alteration of rhythm and time as well: an anapestic experience with one’s body. This is what psychoanalysis can learn by the not didascalic aspect of science that, which, yet, has some faith in truth.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

 

 

What is Psychoanalysis- A Question for a Lacanian Cause?

The  enquiry 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 psychoanalysis is- 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.

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

On the April fool’s Day: The Beggars of Nothing.

To desire nothing- to get paid and do nothing, the ritual of those who have it all but do not own the signifiers of their bodies; the hysteric knows the game very well, no less than men whose anorexia functions of their bodies of signifiers, and seek to know nothing, not because they are already fed up but because, despite what one may expect, they are crushed bya desire of a feminine nature to whom they offer their truth as sacrifice; these are the beggars of nothing, who complain of those who do not bestow upon them but, they do not even sing to justify what one might provide, for their drive is to get and give nothing- and from them the ferryman of hell is not getting the two obols: and the question is what a beggar of this sort wants to be paid for? He considers the other as a master, one that has and ought to be responsible for the beggar who, by attributing this vigour to the overlord he makes himself a nothing, yet not like the obsessive who turns himself into a metaphor for a toilet- that is- to turn himself into manure, but to a land where the object of the other’s desire may have a fertile ground: and the best type of fertilizer is always one’s scat.

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

By Petros Patounas

The School of the Freudian Letter Publications.