gd bless the child

 https://www.youtube.com/watch?v=Z_1LfT1MvzI

Emerson, via BKR

 "There is a process in the mind very analogous to crystallization in the mineral kingdom. I think of a particular fact of singular beauty and interest. In thinking of it I am led to many more thoughts which show themselves, first partially, and afterwards more fully. But in the multitude of them I see no order. When I would present them to others they have no beginning. There is no method. Leave them now, and return to them again. Domesticate them in your mind, do not force them into arrangement too hastily, and presently you shall find they will take their own order. And the order they assume is divine. It is God's architecture." - Journals, Jan 7, 1832

"Joy emerges as the sole motivation for philosophizing." (PI:84)

"I am no longer myself but thought's aptitude for finding itself and spreading across a plane that passes through me at several places" (WIP:64)

This operation takes place as if the personae were so many divers, descending from the plane of immanence into the sea below, where singularities lie scattered like so many stray pearls. Braving the depths, the personae collect these shimmering ordinates (chiffres) and then return to the surface, where these singularities will be thrown on a table of immanence like "a handful of dice from chance-chaos" (Flaxman 2019, WIP:75)

Giant Steps

In Giant Steps, Coltrane incarnates ideas within modal scales, like boxes inside boxes, a nested solo.

 https://www.youtube.com/watch?v=30FTr6G53VU

the primary order ... grumbles beneath the secondary organization of sense

 LOS, 125

On Friendship

Even as truth seems to bring friends together, to secure their fidelity, and to underwrite their contracts, Deleuze insists that friendship constitutes the means with which thinking becomes a problem and becomes conscious of itself as a problem. Inversely, then, perhaps the problem of philosophy can only be posed “‘between friends,’ as a secret [confidence] or a confidence [confiance], or as a challenge when confronting an enemy, and at the same time to reach that twilight when one distrusts even the friend” (WIP: 2). Perhaps the problem of philosophy is posed between friends because only in such a relationship, which is precisely a matter of mutual trust (confiance), can we introduce distrust. Perhaps only among friends can we risk the risk.

Gregg Flaxman, 2005

Gregg Flaxman on Deleuze's "Philosophy".

Free Solo

"That’s the most magnificent crack on planet earth."

https://fsharetv.co/movie/free-solo-episode-1-tt7775622

The Unknown Masterpiece, Balzac

Nature’s way is a complicated succession of curve within curve.

wolves on love

But the wolves, Deleuze and Guattari insist, are a multiplicity.

They live in packs and as such their existence is only partly individual.
A pack of forever variable intensities, wolves express the way bodies
are continually composed and recomposed through desire. They are
linked together as a multiplicity in which ‘each element ceaselessly
varies and alters its distance in relation to the others’ (Deleuze and
Guattari 2004: 34). To become-wolf is to surrender the unity of
the supreme self to the multiplicities that make the subject but one
intensity in a larger pack. Held together and fueled by desire, such
packs are fluent and irreducible to the One. This is also how we must
understand making love. To love somebody is ‘to find that person’s
own packs’. These packs are the multiplicities enclosed within that
person. Love is joining these multiplicities together, ‘to make them
penetrate mine, and for me to penetrate the other person’s’ (Deleuze
and Guattari 2004: 39). Such ‘heavenly nuptials’, created by moving
through so many bodies in each other, is making love through a
body without organs (Deleuze and Guattari 2004: 40).

Joshua Ramey, Gilles Deleuze and the Powers of Art (2006)

Desert Islands and Other Texts (2004)

on repetition

If repetition exists, it expresses at once a singularity opposed to the
general, a universality opposed to the particular, a distinctive opposed to
the ordinary, an instantaneity opposed to variation, and an eternity
opposed to permanence. In every respect, repetition is a transgression. It
puts law into question, it denounces its nominal or general character in
favor of a more profound and more artistic reality. (DR 2-3)

deleuze on art

Art

. . . does not imitate, above all because it repeats; it repeats all the repetitions, by virtue of an internal power (an imitation is a copy, but art is simulation, it reverses copies into simulacra). Even the most mechanical,the most banal, the most habitual and the most stereotyped repetition finds a place in the work of art, it is always displaced in relation to other repetitions, and it is subject to the condition that a difference may be extracted from it for these other repetitions. For there is no other aesthetic problem than that of the insertion of art into everyday life. The more our  daily life appears standardized, stereotyped, and subject to an accelerated reproduction of objects of consumption, the more art must be injected into it in order to extract from it that little difference which plays simultaneously between other levels of repetition, and even in order to make the two extremes resonate—namely the habitual series of consumption and the instinctual series of destruction and death . . . [art] aesthetically reproduces the illusions and mystifications which make up the real essence of this civilization. (DR 293)

Trancendental Empiricism

Empiricism truly becomes transcendental, and aesthetics an apodictic discipline, only when we apprehend directly in the sensible that which can only be sensed, the very being of the sensible:  difference, potential difference and difference in intensity as the reason behind qualitative diversity.  It is in difference that movement is produced as an “effect,” that phenomena flash their meaning like signs.  The intense world of differences, in which we find the reason behind qualities and the being of the sensible, is precisely the object of a superior empiricism.  (DR 57)