. . . the multiplicity of fusion, fusionability as infinite zero, the plane of consistency, matter where no gods go, principles as forces, essences, substances, elements, remissions, productions; manners of being or modalities as produced intensities, Vibrations, breaths, Numbers.
~~ Deleuze and Guattari [18]

These two works by Artaud also address the problem. "the difficulty of reaching this world of crowned Anarchy if you go no farther from the organs . . . if you stay locked into the organism, or into a stratum that blocks the flows and anchors us in this, our world." [19]

Deleuze and Guattari assert that the Body Without Organs "is opposed not to the organs but to that organization of the organs called the organism" [20] which for Artaud was the system of God's judgement, "precisely the operation of He who makes an organism." [21] They maintain that the organism is one of three significant strata which constitute us directly, the others being significance and subjectification: "The surface of the organism, the angle of significance and interpretation, and the point of subjectification or subjection" [22]. To these strata the Body Without Organs opposes "disarticulation (or in articulations) as the property of the plane of consistency, experimentation as the operation on that plane . . . nomadism as movement." [23] This is the great tension and movement along the vertical axis between stratification and destratification (by disarticulation/experimentation\ experimentation /nomadism. This process of disarticulation encapsulates the central methodology of the Deleuzeoguattarian project – experimentation. Experimentation is the progressive renouncing of interpretation and the subsequent construction flow by flow and segment by segment of experimentation. For this is the Body Without Organs is necessarily a Site. There is no "my" Body Without Organs but "me" on it what remains of me, is alterable and mutating forms, crossing borderlines/parameters.

The themes of fractured identity, projected consciousness, alienation and the body conjure a Nietzschean "Line of flight".

The Deleuzo-Nietzschean scheme claims that forces affirm or deny it is a question of the action and reaction of forces, of body assemblages. For Deleuze desire, which experiments with forces is the limit of a power that every body extends its power to its greatest extent, so a limit is nothing but a point from which a force deploys all its power. Such a deployment is governed not by regulation/law by a "nomadic nomos" which is without measure and distributed in a space without defined parameters so as to facilitate experimentation, distribution even delirium. The Nietzschean question of "how one becomes what one is" brings forth the body assemblage, and with it – what forces have taken hold of each series and struggle for domination. Nietzsche suggests that base evaluations dominate Western culture and the only possible solution is total nihilism. Deleuze projecting from Nietzsche turns to the "real" – a line of flight that leads to the "Body Without Organs". The removal of codes and inscriptions leaves nothing to interpret; there is only the real.

In interpreting On the Genealogy of Morals (1887), Deleuze details the complex processes in which Nietzschian nihilism is not an event in history but the motor of history of man as universal history. Man is essentially reactive, human history is the universal becoming – reactive of force. The only way for man to attain true affirmation is to overcome himself to become something other than human – to become the "Overman". The only means to true affirmation says Deleuze is the eternal return, which must be interpreted as a physical doctrine/an ethical doctrine/a doctrine of selective ontology. Nietzscheian philosophy is an affirmation of becoming and the eternal return is its "highest affirmation", and suggests Deleuze the eternal return is not a return, not of being and the same but of becoming and difference.

The affirmation that announces the "Overman" entails a double negation – an active self-destruction of all that is human, which immediately precedes affirmation, and an active destruction of all known values, which immediately follows affirmation. This affirmation inaugurates the transvaluation of values, not only the substitution of one set of values for another but the formulation of a difference, active way of life for the creation of values. This new direction is determined by the eternal return, the affirmation of the being of becoming, the unity of multiplicity and the necessity of chance. Deleuze overthrows the "self" substantiating a transcendental empiricism which poists "an impersonal and pre-individual transcendental field." [24] of singular points that "traverse men, plants and animals independently of the matter of their individualism and the forms of their personalities." [25] The world is disrupted via the problematization of matter. Deleuze subverts materialism characterizing the world as the interaction of formless and incorporeal surfaces and thereby deprives thought of foundation in empirically certain "physics", delineating this incorporeal surface as immanent within bodies, forming the surface of words and things.