We could say that when such a movement is blocked, something stronger than myself emerges. One way to keep life outside a logic of hollow and aggressive effort and self-sacrifice is to permanently place at the center of human action an enthusiasm for restarting. In that sense, the issue of the origin of human life is not merely linked to the past, but to the present, to the moments where something different is chosen, enabling a re-appropriation and reformulation of history, a reconquest, the emergence of the new, a new project, a new path… not necessarily a 'change of course,' but a change of attitude and position towards the unknown within the known, maintaining the mystery of things, the dimension of the not-all, preserving their enigma. Human beings are not satisfied with just living one life, but with being reborn into many, in a continuous movement of repetition and difference. 'Humans, although they must die, were not born for that but to begin': Hannah Arendt. The mystery of death and resurrection—beyond a religious conception related to faith—we can situate from a secular perspective as the heart of human life: being born, being reborn, falling, rising, dying a little each day, to restart at each moment, are movements that are always present. Then a symptom appears, something that imposes itself, that is not entirely understood and that also causes suffering, as it reduces existence, constraining one's own calling and the desire that inhabits it. Psychoanalysis allows one to follow the clues of the unique context in which this problem (that symptom stronger than me) arose, in order to be able to 'read' its messages and recognize and integrate its truth, thus expanding the horizons of life, what one can know about oneself, to face life events in a more singular, creative, responsible and less painful way, always having the possibility of a different origin, that is, of being reborn and restarting. *The author is a psychoanalyst, translator, and university professor.
