It is possible to evoke, the replay in words, the intensities that charge erotic encounters. There must be some coming together of disparate surfaces – the point of conjunction of two or more surfaces produces an intensification of both.

Modes of the greatest intensification of bodily zones occur through the connection, conjunction and construction of unusual interfaces giving organs and bodily organization up to the intensities that threaten to overtake them, seeking the alien, otherness, the disparate in its extremes, to bring into play these intensities. The interruption and interaction of a surface with another, its disengagement from the circuit of organic functioning, realigns itself in different networks and linkages and performs the intensification of libidinal circulation. In this way the subject's body ceases to be "a body", to become the site of provocational and reactions, the site of intensive disruptions. The subject ceases to be a subject, giving way to pulsations and flux, processes over which it can exert no control and to which it can only ultimately succumb- its borders blur/diminish so that for a while at least it is no longer clear where one organ/body/subject stops and another begins.

These sites of intensity, any region of the body, are intensified and excited, not simply by emotional pleasure, but also through the force and energy of pain. Pain as Friedrich Nietzsche recognized, is as capable, perhaps more so of inscribing bodily surfaces as pleasure. This helps to explain some of the appeal of sadism and masochism, even if we accept, following Deleuze, that the two do not compose a single complex and reversible relation. These are modes of intensification of the body’s sensations. Sadism and masochism intensify particular bodily regions – pain serves as a mode of corporal intensification. We cannot easily differentiate the processes by which pleasurable intensities are engendered from those by which painful intensity is produced. Repetition is sought because in these practices intensity is ephemeral, has no life span – it exists in the moments of its occurrence, in the present (the evanescence of pure difference, the momentary shimmering and dazzling of a zone/orifice: it is the trace, the marking of a pathway). The repetition – openness to repetition – produces the intensity of affect, pleasure/pain, but can never repeat its initial occurrence. Each repetition engenders a version of the same without any presumption of identity.

In addition if libidinal impulses are fundamentally decomposing, desolidifying, liquefying the coherent organization of the body as it operates, unhinging a certain intentionality they are more dependent on the sphere of influence of otherness – an other which need not be human or animate, but which is not simply a passive object awaiting the impression of an active/desiring subject. The other lures, beckons, provokes and demands. The other oscillates presenting everything it has to offer, disclosing entirely without in fact giving up anything without providing "information" as such.

Resisting absorption in rational processes, it functions in its own ways, seeking endlessly to extend itself, to fill itself with intensity. But it is incapable of being completed, for it contains ineliminable traces of alterity - it is a an otherness in the subject, something that overwhelms one, induces one to distraction, and even what one understands, in exchange for its dazzling agitations and disturbing sensations. The other erupts into the subject, and interrupts the subjects psychic complexion.

The Libidinal desire, the carnal exchange, desire as a corporal intensification is the action of being thrown into an interchange with an other whose surface intersects with one's own. One is opened up, in spite of oneself to the other, not as a passive respondent but as co-animated for the others convulsions, spasms, joyous/painful encounters engender or contaminate bodily regions that are apparently unsusceptible. It is in that sense that we make love to world. The universe of an other is that which opens us up to and produces our own intensities. We are situated in a force field of intensities to which we are compelled to engage and in which we are enervated to become active/willing agents (or agencies). The other need not be human. The subject may enter a universe of the animated, intensified object or force. The point is that both the world and the body are opened up for re-distribution, dis-organization, transformation – each is metamorphosed in the encounter, both become something other . Something incapable of being determined in advance and perhaps even in retrospect, but which nonetheless has been perceptibly shifted and realigned.

The sexual encounter is a directionless mobilization of excitations with no guarantee of outcome.

The passage into uncontainment and unrest of liquidity and vapour, traces the connection between horror and lust, the transformative, transubstantiating effects of erotic attachments are echoed in the seeping out beyond boundaries and the dissolution of lines of bodily organization prompted orgasmic dissolution. There is something about the compulsive incitements of sexuality that may bring one to the edge of disgust and to the abject not only in accepting but seeking out activities/objects/bodily interactions that one might in other contexts disdain.

The melting of corporal boundaries, the merging of body parts, the dripping apart of all the categories and forms that bind a subject to its body and provide it with a bodily integrity imperil one in a way that alarms and horrifies, and at the same time, entices to the highest possible degree.

Sexual passion is not reducible to the goal of sexual satiation, but is motivated and energized on its own restless impetus. Orgasm need not be understood as the end of the sexual encounter/its culmination/the moment of conversion to death or dissipation. Instead it can be displaced to any/every region of the body, and additionally seen as a mode of "transubstantiation" - a conversion from solid to liquid.