'Deleuze's attempts to dissolve the dogmatic image of thought raise a challenge for philosophers: to begin (and begin again) by struggling against the "natural" presuppositions that chain thinking to Analogy, Identity, Opposition, and Resemblance. I have suggested that part of the reason that this bondage has lasted so long was the forced implantation of Chriost into Porphyry's tree. This will make it all the more difficult for sacerdotal theologians, or philosophers who identify with a Christian (or other monotheistic) in-group, to loosen these constraints. This final shackle is particularly resilient because of the way in which it is fortified by the forces of theogonic reproduction that bind together individuals through the hyper-active detection of similarities and the hyper-active protection of the assimilated. The cognitive and colaitional biases that are part of our phylogenetic and cultural inheritance are extremely powerful. They contributed to the survival of our ancestors in the Late Pleistocene. Today, however, they constrain our thinking in ways that lead us to guess "supernatural agent" when confronted with ambiguous phenomena and surround ourselves with like-minded individuals with whom we constantly exchange a mutual endorsement of guesses, a spiral of similarity that intensifies anxiety about defectors and out-groups.
....
Thought is not conditioned by encounters with "the gods," with ordered forms that guarantee recognition. On the contrary, "what we encounter are the (demons [italics]), the sign-bearers: powers of the leap, the interval, the intensive and the instant. The repetition of difference is a "demonic" power that both "makes us ill" and "heals us" (Difference and Repetition, p. 19) The process that engenders the liberation of thinking is (demonic [it.]) "rather than divine, since it is a peculiarity of demons to operate in the intervals between the god's fields of action, as it is to leap over the barriers or enclosures, thereby confounding the boundaries between properties (DR, 37)....we can also take the question, "what are we to make of Deleuze's references to the demonic genesis of thought?" - in a pragmatic sense.'
(Shults, Iconoclastic Theology)