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By Mary Bryden

Regardless of the ever-expanding physique of Deleuzian scholarship, unmarried quantity has explored the non secular dimensions of Delueze's writing. Now, Mary Bryden has assembled a staff of overseas students to do exactly that. Their essays illustrate the ways that Deleuzian proposal is antithetical to non secular debate, in addition to the ways that it contributes to these debates.This quantity might be necessary for researchers, academics and scholars of theology, philosophy, serious concept, cultural reports and literary feedback in addition to to scholars of French who learn Deleuze's paintings in its unique language.

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The Two Sources, pp. 217-18) This passage is the most precise description of the emergence of the crystalline regime of signs in mystical experience. As with the development of crystals themselves, a profound metamorphosis affects not only the form of the content that is expressed, but also the form of the expression itself. A violence must be done to language, resulting in 'signs borne of itself', which is the only way that mystical experience can be transmitted in its fullness. Deleuze, 'the spiritual' and mysticism To claim that there is a mystical component to the thought of Bergson is fairly straightforward: not only The Two Sources of Morality and Religion, but many of his other works, frequently refer to and are conceptually dependent on a conception of the spiritual, while taking into account The scattering of time crystals 61 research into the paranormal and frequently affirming mystical experience as a privileged expression of the élan vital.

Crucial to this conception is a sense of temporality, for if mysticism was limited to certain extreme corporeal experiences then there would be nothing to distinguish it from pathology. For de Certeau, mystical discourse interprets the phenomena it describes as unessential, as the mere trace or sign of a temporal process of metamorphosis. In other words, mysticism is not limited to the remarkable event or events of which it consists, but is a temporal linkage of these events that moves beyond them into a possible history, a 'history yet to be made' (`Mysticism', p.

This is not to say that going to the movies will provide an experience of enlightenment, for even in the relatively rare cases where the crystalline regime affords the potential transmission of a spiritual experience, there are many factors that can block this from being received, and, even when received, it can only form a minute part of a subject's own process of subjectivation. Nevertheless, as in the case of the mystic, cinema, in its crystalline forms, can become a spiritual tool, capable of facilitating an experience of ecstatic subjectivation in which spectators experience cinema as a pure optical and sound situation, a vision and a voice, a scattering of time crystals that leads them beyond the boundaries of their static selves and into profound contact with the outside.

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