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.

The Threshold that is not a Gate.

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.

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.

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 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.