On the Ousia that is Feminine but not of a Woman.

And, from the lo and behold of a proposition which is not the result of a psaltery’s pseudepigraphic composition within and beyond the threshold of the Act demanding not of the wisdom of Solomon but of the reception of “The key to the world in the split of the prepubescent, the psychoanalyst no longer has to expect a look, but sees himself become a voice∙” and from that Voice, powders the first Ανάγκη and yet not in particles∙ and, that is not discourse- it is a breath and a letter, unparticular and not in particles, from which the discourse and the Voice mark the lamina of destiny and time upon the subject and its flesh to embody the word and the signifier∙ those are Homoousian to the Das Ding, the Letters, the Breath and that which causes desire but itself cannot desire unless privated and ex-posed at the same time to the gnosis of holiness and carnal acquaintances for that which is sup-positional to prevail in immaculation, not emasculation, and, from whose kernel shall a homo-ousia that is not a man, produce the digammon Stigma to become the episemon six within the signifier, for the letter becomes a number, and from the mark is fashioned sex: this is a riddle∙ for, the question to mark the tantalized nerves of a psychoanalyst’s transference to the Cause is, not what is a woman, or, what does she want, but, what is not a man: what does not have a phallus but is not a woman, and not an object with No-Body, a being which, in its silence, even among the spectrum of the perversion of perversions, one cannot copulate with and breed devils∙ to this, the various generations of analysts ought to give us a testimony.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.

On the Breath of the Das Ding.

And, from the hither, that here cognominated by those libidinous syllables and letters spelling the analysand’s Apraxia, that, that which traps the analyst in his own disposition unable to animate the eupnea’s formation, a breath that desires and the pulsating heart of the Das Ding, which is a breath, a letter and the allelomorphic cough of the cause’s representative, that is, that which causes desire, analysts are decomposed by accumulating freely the alphabet∙ and yet, and hopefully then, the parallelogramic equation of the analyst’s kinesis within this Act functioning as a plasma, a matter equipoising a mystery of ensarkosis without a first cause, can have some intimate thoughts about, not poetry alone but Allopoiesis, since, and along these unfathomable vernaculars, a systematic phenomenology of the Other becomes Alien because the system produces an account different from the system itself∙ and when then Gentile, he who becomes more feminine in spelling and less masculine in the system of the signifier’s gnosis within the structure of the Other and enters time itself with precision, because, as an object cause it moves in the vicinity of the arrow supposed to strike it, and carries into the open a blaspheme to the ears of the messengers who have become agronomists of the bad seed, the desire in the dream seeks instead of the analyst seeking the symbol: for that, the direction of a formation is from the Logos to the Myth because sexual relationship cannot do without it, without that magical realism to whom Herodotus has been more faithful than Thucydides- a myth of xenoglossy for him, that analyst, who is afraid to encounter the infamous vagina dentate because he still holds his practice from his penis: it is he, who produces the blastheme because he is not causing any agrammatism to Lacan’s own signifiers, but becomes a true teacher- a Pythia who interprets by herself: that is a vagina dentate, without a doubt.

 

 

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

By Petros Patounas.

The School of the Freudian Letter Publications.