The impotence of the subject is sustained in the fundamental fantasy. What language reveals once and
again is its impotence regarding the real. Therefore, the jouissance link to the -phallic signification- as a response to this gap. At a certain point in the psychoanalytic experience, this become more than evident. Impotence is the winner in the fundamental fantasy’s logic. Then, the impossible. The impossible to say, the impossible to stop (jouissance in its opaque form) and the real as the impossible to catch. Yet, at this point we are still trying… trying to avoid the inevitable encounter with the not-all.
The impotence as well as the impossible, both belong to the logic of all, both have consistency under the fictional spectrum of the all, where the Other is still around. When the Other falls apart and di
ssolves, a door to another dimension opens up. After the downfall of the Other, the demise of the subject is unavoida
ble. The experience as speaking being is inescapable. Even though the analysis is an experience from the beginning, one could say that is an experience tainted with meaning (at its beginning), meaning that fades away alongside the Other.
In the meantime, what about the body? Which one? The imaginary body captured in the mirror is no longer experimented as such; the body mortified by the signifier, fixed and trap in the signifier chain has overcome this dialectic and jouissance has took over (even though some symptomatic leftovers stay alive). Here the background is not about meaning anymore. The opacity of the jouissance is not link to the phallic signification, instead the opacity of the jouissance inhabits the body in its more contingent way.
The experience of analysis as well as the experience of life are not anymore about “impotence” nor “impossible”. Life itself becomes an accident… a beautiful one! And am not talking about the Aristotelian realm of cause-effect, am talking more in the sense of the chaos theory: nothing is trying to say anything; what is there is what it is, no more no less.
What implications would this bring in the experience of the body itself? If there is nothing left to understand… what do we do with it? Experience it. Inhabit it. Instead of trying to look for an explanation that “might make sense”, is about taking the experience at the level of contingency, which will make the own body a stranger, as Jacques Alain Miller pointed out on Being is Desire “starting out from the jaculation Yad’lun […] from then on, the body appears as the Other of the signifier in as much as the signifier causes an event in it. The body event that is jouissance appears as the true cause of psychical reality.”
When there is nothing else to give meaning to, nor to make sense of; when the experience of life is no longer amplified to impotence nor impossibility, and the body has become this singular ‘it’ that you don’t know but inhabit more than ever… What is left at the point in which jouissance (that ‘it’ that keeps you alive) has become an irreducible contingency making the real unavoidable? What is left rests on the contingency of an invention.
The contingency of a sinthome that sort of grasps the most singular and foreign aspect of the speaking being while articulates at the same time a possible use to these loose pieces, bringing new satisfactions to a body that concedes that is alive.
This is the real awakening…
 Miller, J. A. (2019) Being is Desire. Retrieved from: https://www.lacan.com/symptom/being-is-desire-jacques-alain-miller/