It is useful to remember that even now senses responsive to different vibrations would admit us to quite new worlds of experience: that a multi-dimensional space would be different, almost beyond recognition, from the space we are now aware of, yet not discontinuous from it: that time may not always be for us, as it now is, unilinear and irreversible: that other parts of Nature might some day obey us as our cortex now does. (C. S. Lewis, Miracles)

i refer you to my earlier blog posts entitled, “Waves in Our Brains, Parts I and II,” that extend the findings shared in my books from the neurosciences to those acquired by my continued research that relate to Lewis’ “senses responsive to different vibrations.”

In my books I consider in detail the concept, and I believe the reality, of what is called dualist interactionism, a concept that materialism and naturalism do not accept. What is it? Simply put, it is the interaction between what is immaterial and what is material, or physical. That which is immaterial can exert causal effects on that which is physical, and the dualist relationship I address through over 20 years of apologetics research is that between the Mind of God and the mind of Man, the human spirit and soul, through God’s created neural synaptic networks and their linguistic neural codes. Let us read selected comments by C. S. Lewis from Miracles that address this interactionism. My blog posts collectively address this concept, expanding on the points made in my books.

In the Walking on the Water we see the relations of spirit and Nature so altered that Nature can be made to do whatever spirit pleases. This new obedience of Nature is, of course, not to be separated even in thought from spirit’s own obedience to the Father of Spirits. . . . One thing at least we must observe. If we are in fact spirits, not Nature’s offspring, then there must be some point (probably the brain) at which created spirit even now can produce effects on matter not by manipulation or technics but simply by the wish to do so.

In Miracles Lewis spoke further about Man’s being a “composite being,” having both a supernatural component and a Natural, physical component:

Man must therefore be a composite being - a natural organism tenanted by, or in a state of symbiosis with, a supernatural spirit. . . . whenever we think rationally we are, by direct spiritual power, forcing certain atoms in our brain and certain psychological tendencies in our natural soul to do what they would never have done if left to Nature. The Christian doctrine would be fantastic only if the present frontier-situation between spirit and Nature in each human being were so intelligible and self-explanatory that we just “saw” it to be the only one that could ever have existed.

My books address this very “frontier-situation between spirit and Nature”, proposing a bidirectional dualist interaction between the Mind of God through His Holy Spirit and the mind and soul of Man through neural synaptic networks.

C. S. Lewis discussed in depth God’s becoming man in Miracles. I am sharing a series of comments from his book that speak to this reality. I refer the reader to his chapter entitled, “The Grand Miracle”:

What can be meant by “God becoming man?” In what sense is it conceivable that eternal self-existent Spirit, basic Fact-hood, should be so combined with a natural human organism as to make one person? And this would be a fatal stumbling-block if we had not already discovered that in every human being a more than natural activity (the act of reasoning) and therefore presumably a more than natural agent is thus united with a part of Nature: so united that the composite creature calls itself “I” and “Me.” . . . In other men a supernatural creature thus becomes, in union with the natural creature, one human being. In Jesus, it is held, the Supernatural Creator Himself did so. . . . We cannot conceive how the Divine Spirit dwelled within the created and human spirit of Jesus: but neither can we conceive how His human spirit, or that of any man, dwells within his natural organism. What we can understand, if the Christian doctrine is true, is that our own composite existence is not the sheer anomaly it might seem to be, but a faint image of the Divine Incarnation itself - the same theme in a very minor key. . . . We catch sight of a new key principle - the power of the Higher, just in so far as it is truly Higher, to come down, the power of the greater to include the less.

I address extensively in my books, especially in The Boundless Love of God: A Holy Spirit Story, the “how” of this “composite existence,” drawing upon current findings of neuroscience and information theory to obtain at least a partial understanding. Most of all we now have the ability to understand that the “coming down” of the Holy Spirit to indwell the human spirit to give Counsel to the human soul is a reality in which we can have evidential faith in our time.

I continue with a quote taken from Miracles by C. S. Lewis:

Let us dare to say that God is a particular Thing. Once He was the only Thing: but He is creative, He made other things to be, He is not those other things. He is not “universal being”: if He were there would be no creatures, for a generality can make nothing. He is “absolute being” - or rather the Absolute Being - in the sense that He alone exists in HIs own right. But there are things which God is not. In that sense He has a determinate character. Thus He is righteous, not a-moral; creative, not inert. The Hebrew writings here observe an admirable balance. Once God says simply I AM, proclaiming the mystery of self-existence. But times without number He says, “I am the Lord - I, the ultimate Fact, have this determinate character, and not that. And men are exhorted to know the Lord,” to discover and experience this particular character.

By the restoration of direct communion between the Holy Spirit and the spirit and soul of repentant mankind through the sin sacrifice of Jesus Christ on behalf of fallen mankind we can come to a personal, intimate knowledge of God the Father.

But if God is the ultimate source of all concrete, individual things and events, then God Himself must be concrete, and individual in the highest degree. Unless the origin of all other things were itself concrete and individual, nothing else could be so; for there is no conceivable means whereby what is abstract or general could itself produce concrete reality. . . . If anything is to exist at all, then the Original Thing must be, not a principle nor a generality, much less an “ideal” or a “value,” but an utterly concrete fact. (C. S. Lewis, Miracles)

In this quote C. S. Lewis speaks to the reality of the supernatural:

For me the Christian doctrines which are “metaphorical” - or which have become metaphorical with the increase of abstract thought - mean something which is just as “supernatural” or shocking after we have removed the ancient imagery as it was before. They mean that in addition to the physical or psycho-physical universe known to the sciences, there exists an uncreated and unconditioned reality which causes the universe to be; that this reality has a positive structure or constitution which is usefully, though doubtless not completely, described in the doctrine of the Trinity; and that this reality, at a definite point in time, entered the universe we know by becoming one of its own creatures and there produced effects on the historical level which the normal workings of the natural universe do not produce; and that this has brought about a change in our relations to the unconditioned reality.

The resurrected Jesus Christ sent as He promised the Holy Spirit to indwell believers in repentance, bringing “a change in our relations to the unconditioned reality,” to the Holy Spirit, to God the Father, by His grace through Jesus Christ.

This quote from C. S. Lewis’ book, Miracles, speaks to the unity of Jesus Christ, the Son, the Word, to the Father God:

The title “Son” may sound “primitive” or “naif.” But already in the New Testament this “Son” is identified with the Discourse or Reasons or Word which was eternally “with God” and yet also was God. (John 1:1) He is the all-pervasive principle of concretion or cohesion whereby the universe holds together. (Col 1:17) All things, and specifically LIfe, arose within Him, (John 1:4) and within Him all things will reach their conclusion - the final statement of what they have been trying to express. (Eph 1:10)

Human minds, then, are not the only supernatural entities that exist. They do not come from nowhere. Each has come into Nature from Supernature; each has its tap-root in an eternal, self-existent, rational Being, whom we call God. Each is an offshoot, or spearhead, or incursion of that Supernatural reality into Nature. (C. S. Lewis, Miracles)

If Naturalism is true, every finite thing or event must be (in principle) explicable in terms of the Total System. . . . But if Naturalism is to be accepted we have a right to demand that every single thing should be such that we see, in general, how it could be explained in terms of the Total System. If any one thing exists which is of such a kind that we see in advance the impossibility of ever giving it that kind of explanation, then Naturalism would be in ruins. (C. S. Lewis, Miracles)