It is noted in Chapter Five that Wilder Penfield studied the human mind and acknowledged a spiritual element in Man when he accepted the dualist hypothesis. . . . He ultimately proposed a form of energy within the mind that enables its action on the brain. . . . He . . . asked if there is a force available to the mind which does not depend on such electrochemical circuits but is interactive with it. He posited that the mind has energy, the form of which is different from that of electrochemical action potentials that traverse the axonal and dendritic pathways of neural networks.

In Chapter Five I paraphrase comments by Mortimer Adler who pointed out that humans need their brains to think but that they do not think with their brains.

Adler emphasized the following points:

(1) Intellectual powers and operations of the human mind are immaterial, and the intellect functions with an entirely independent reality;

(2) Human beings can think about what is totally unperceived by the senses;

(3) Mind and matter, mental and physical, constitute two distinct realms, the one irreducible to the other;

(4) An intellectual, rational mind is associated with having a soul that can be immortal, capable of existing apart from the perishable body.

The next series of blogs will address the immaterial and material interaction and its mechanism as presented in Chapter Five.

Carl F. H. Henry stated that Man was created in the divine image for an intelligible, interactive communication with God. . . .God created Man as a rational creature whose forms of thought correspond to the laws of logic subsisting in the Mind of God. That God endowed humans with His image includes a structure of reason that reflects God’s own reason. . . . human beings as rational creatures possess innately and uniquely the capacity to think creatively and to use advanced language. Language is a gift that facilitates the personal and cognitive communion between God and humans. We shall see that communion between individuals and with the Holy Spirit is enabled by the semantic transmission of linguistic neural codes learned during a lifetime and archived in memory.

Accepting that Man was created in the image of God it is biblically supported that man is tripartite with body, soul and spirit. In 1 Thessalonians 5:23 it states, “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.”

To understand dualist interaction it is important to accept that the spirit and soul (mind, will and emotion and conscience) are immaterial and cannot be reduced to the function of the material brain. Dualism refers to the interaction between what is immaterial and what is material, or physical. Jesus’ spirit as a human being, was indwelled at His baptism by the Holy Spirit. He was also divine and was in intimate communion with God the Father throughout His life and teaching, obedient to the counsel of the Holy Spirit even to His death on the cross as a sin sacrifice for fallen mankind. We shall soon consider the mechanism for this interaction derived from current findings of neuroscience and addressed in my second book, Chapter Five. The first part of that chapter explains the immaterial spirit and mind.

Dualist interaction accounts for Jesus’ willful and full obedience to the counsel of the indwelling Holy Spirit of the Father during His life and teachings on Earth. The God-Man Jesus Christ was in hypostatic union with a sinless human nature with spirit and soul and a divine nature. His spirit was indwelled by the Spirit of the Father at his baptism. It identified Him as the perfect, spotless sacrifice for all the sins of mankind through history.

These are the reasons why we confess him to be true God and truly human - true God in order to conquer death by His power, and truly human that He might die for us in the weakness of His flesh. (Belgic Confession, Article 19, The Two Natures of Christ)

I include [in] this chapter [of my book, The Boundless Love of God: A Holy Spirit Story], . . . what has been learned through neuroscientific studies that are in concordance with Scripture and the creeds and confessions cited. . . . the Holy Spirit does communicate with the soul and mind of believers through the human spirit in our time as recorded in the Old and New Testaments and the history of the Church. Direct, personal communion lost at the Fall of Adam through sin has been restored to those in repentance through the sin sacrifice of God’s Son. Living in our time by the counsel of the Holy Spirit gives assurance of eternal life in the New Creation to come. Then we will be in the presence of the glorified Jesus Christ and will be like Him.

It was by God’s love and grace that direct communion lost at the Fall has been restored between the Holy Spirit and the spirit and soul of repentant Man by God’s grace through the sin sacrifice of Jesus Christ. God’s eternal purpose has eternally been for direct, dualist interaction between His Holy Spirit and mankind’s spirit and soul. We can pray directly to Him, and we can hear directly from Him in our time. The physical mechanisms that make this possible are God’s created neural synaptic networks in our brains.

I have decided to include an extensive series of posts on my blog taken from Chapter Five of my book, The Boundless Love of God: A Holy Spirit Story, the chapter entitled “Commentary on the Neuroscience of Communion.” I will endeavor to expand on statements I have made in that chapter that explain dualist interaction between the immaterial Mind of God and the mind of Man drawing upon current findings of neuroscience and information theory. It is my hope that these posts will stimulate the reader to read my books to come to a more in depth understanding of dualist interactionism as it applies to communion between the immaterial mind and soul of mankind and the Holy Spirit, our Counselor and Helper, through the spirit of Man, made possible by the transmission of linguistic neural codes in neural synaptic networks.

What follows is a series of posts of what C. S. Lewis said about the duality of Man in Miracles:

When we are considering Man as evidence for the fact that this spatio-temporal Nature is not the only thing in existence, the important distinction is between that part of Man which belongs to this spatio-temporal Nature and that part which does not: or, if you prefer, between those phenomena of humanity which are rigidly interlocked with all other events in this space and time and those which have a certain independence. These two parts of a man may rightly be called Natural and Supernatural: in calling the second “Supernatural” we mean that it is something which invades, or is added to it, the great interlocked event in space and time, instead of merely arising from it [the indwelling of the Holy Spirit as Counselor sent to believers in repentance by the resurrected Jesus Christ - added by the blog author]. On the other hand this “Supernatural” part is itself a created being - a thing called into existence by the Absolute Being and given by Him a certain character or “nature.” . . . There is, however, a sense in which the life of this part can become absolutely Supernatural, i.e. not beyond this Nature but beyond any and every Nature, in the sense that it can achieve a kind of life which could never have been given to any created being in its mere creation. . . . The rational part of every man is supernatural in the relative sense - the same sense in which both angels and devils are supernatural. But if it is, as the theologians say, “born again,” if it surrenders itself back to God in Christ, it will then have a life which is absolutely Supernatural, which is not created at all but begotten, for the creature is then sharing the begotten life of the Second Person of the Deity. . . . Finally, Christian writers use “spirit” and “spiritual” to mean the life which arises in such rational beings when they voluntarily surrender to Divine grace and become sons of the Heavenly Father in Christ. . . . the regenerate man will find his soul eventually harmonized with his spirit by the life of Christ that is in him.

This series of quotations concludes the posts taken from C. S. Lewis’ book, Miracles, that strongly support the concept of dualist interactionism between the immaterial Mind of God and mind of Man through God’s created neural synaptic networks of the brain.

Most certainly, beyond all worlds, unconditioned and unimaginable, transcending discursive thought, there yawns for ever the ultimate Fact, the fountain of all other facthood, the burning and undimensioned depth of the Divine Life. Most certainly also, to be united with that Life in the eternal Sonship of Christ is, strictly speaking, the only thing worth a moment’s consideration. . . . I allow and insist that the Eternal Word, the Second Person of the Trinity, can never be, nor have been, confined to any place at all: it is rather in Him that all places exist. But the records say that the glorified, but still in some sense corporeal, Christ withdrew into some different mode of being about six weeks after the Crucifixion: and that He is “preparing a place" for us. (C. S. Lewis, Miracles)

As I state in my books, by God’s grace in our repentance we have had the direct, personal communion with the Holy Spirit restored by the sin sacrifice of Jesus Christ. In this sense we “already” have a real glimpse of the eternal Life to come in the Sonship of Christ, but it is “not yet” fulfilled in our present space-time. It is our eternal Hope.