Whereas in Spinozan, Hegelian or Deleuzean thought there exists "god" as the essential principle in which oppositions are intimately united in a kind of Absolute, all-inclusive "originary whole-ness" from which everything else in its supposed differences and distinctions are derived, VO proposes countless "planes of singularity" which work similarly but expressly denies the metaphysical and even the plane of immanence as not even immanent yet; singularity is "beyond" immanence in a pure locality and space-time uniformity but not as a kind of reified state of being and rather as one of acting and of action closer to Nietzsche's or Kitaro's view. In point of fact metaphysics hides even in the great work of Deleuze and just because he lacks the concepts of self-valuing and of Parodites' daemonic consciousness, either of which would be sufficient to raise the mind finally out of the dark ages of thought.
In traditional ontology everything ultimately reduces to a kind of metaphysics, a super-essential cause and eternity, although for Deleuze at least there is the attempt to forgo any need for the "essentially transcendental"; in VO there is no such god, rather there are gods which are every being in existence, self-valuings that are grammatical instances of identity in principle across "practical" diversities of form. Because sameness is grammatical, and in conjunction with the pure locality of influence across tectonic and supertectonic interconnectedness the universe is populated by beings just as we observe and reason must be the case: finite, conditional but with various stages of god-ness that both underlies the mundane dimensions of these beings as well as grows from them in a kind of reciprocal cross-derivation. Each self-valuing is an instance or "copy" of the eternal and thus its experience conforms in part to categories of infinity which, in conjunction with the liberating powers of grammatical thinking, has brought about human being-ness as a kind of super self-valuing wherein consciousness is finally able to achieve what for it ought to be impossible, namely a frenzy of continuous activity and change from which is produced a new and new order or kind of constancy, a new plane of singularity.
The world is like a super-dense saturation of valencies of values producing patterns and recurring effects; new self-valuings are spun into existence all the time just as previously existing ones vanish from existence, leaving behind some of those valency patterns. Planes of immanence perhaps leave open the possibility for a return to the metaphysic of the eternal in an experience of reason, but true immanence goes even deeper, it becomes singular and eschews any "transcendence" that would fail to speak directly to its own heart. We may therefore abandon the mystic quest to unify the Unknown with reason and rather leave these to exist independent of one another and free to develop unhindered. Life is more than just an excuse to justify death, and while former philosophies and religions have spent themselves in service to trying to obtain that very sense of justice- justice before oblivion - the more immediate, vital, and honest ambivalence possible to a mind which has thoroughly ascended beyond all errors of misattribution and pathological need, which is to say a mind occupied with and by the aesthetic, is found finally in VO, in the philosophy that captures reality in the positive and the negative forms of it without falsifying either in confusions with the other but equally importantly without denying or abandoning either to an improperly psychological image, to an impulse of weakness which could only mean of inadequacy, of incompleteness.
The plane of immanence which is what is called an individual, a subject, a self is never absolutized in the manner Deleuze suggests, which is why his ethics good as it is must fail to be able to be enacted in any human realm; reifying and deifying the ontological status of the self, rather through the categories of its experiences or as Deleuze attempts through an imposed category of supposedly universal experience itself, ends only in a kind of stunting of that same self, and it is not surprising that even critical attempts to create concepts herein devolve into obscurantistic irrationality even where they succeed in their task of creating rational constructs in the flux and void of pre-ontological natures of the self. Yet the plane of singularity can succeed where the plane of immanence fails, and it can take from and build upon the success which immanence does win: one need not abandon the transcendent rather in principle or in practice, instead one must simply work tirelessly and without reposing in any given images of stasis to properly place the transcendent as well as, more importantly, man's relationships to it. Only here is the real work done, the gritty dirty work of reality where no excuse is possible to inauthenticate the process; only here, as with Parodites' task as well, do we find the seed of a truer ethics, a purely lived philosophy and the grounds for the eventual completion of the human consciousness -- emergence into truth.