God, Brain and Demons

Mainstream science has been unable to solve the great paradox of mind and matter (consciousness and brain) because they reject the one premise on which it can be solved—that God, not matter, is fundamental. Only if we have in fact been created “in the image of God” can consciousness, mediated by the brain’s limbic energy-regulating design, be logically explained. In my most recent book, Mind, Matter and God: Exploding the Myth of Evolution (available through Amazon and other outlets), I explain how an image is the sole means by which an otherwise accelerating tendency toward increasing disorder (the Second Law) is contained—irrefutably proving the existence of God.

The gist of the argument is that, by its influence on the motor system, the limbic brain narrows an expectancy gap, a gap that is paralleled by increasing disorder and to which gap—that is, in the incipient absence of a finite image—infinity (weightless nonexistence) is implicit. Quickly note that this expectancy gap is meaningless apart from a transcendent self, the brightness of which is linked to one’s probability of  weightlessness. (Indeed, the mediolaterality of a visual field can be logically explained by the way this contrast with infinity is regressively encoded within the brain and body “in the image of God.” However, the logic runs much deeper into space and time. For example, as photons are regressively released from the collision of subatomic particles, so the “light of self” (consciousness itself) can be envisioned as the carrier of the energy regressively released by the brain’s “collision” with its own potential nonexistence. The upshot is that the very nature of God must be encoded within the brain and the body—this being the only way to explain how a mere regressive tendency toward weightlessness  releases the energy needed for the movement which is modulated by the seeing-of-an-image and, equivalently, the narrowing of an expectancy gap.

The convergence of sensations (qualia) from every nook and cranny of the body into the limbic brain includes electrical signals from the procreative organs—making it anything but coincidental that the brain’s orgasmic center is right next to the limbic nuclei which regulate weight and temperature. This fact has some extraordinary implications, foremost among them being that every image is a “mini-orgasm” leading to the real thing—the ultimate energy-conserving orgasmic contrast between the finite and the infinite. This means something rather mind-boggling, that an image is the means by which energy is conserved and the body mass perpetuated—in a manner strikingly similar to the way exploding stars (supernovas) release the heavy molecules needed for the creation of life, cosmic “semen” you might say. A functional analysis of the autonomic nervous system, intrinsic to the limbic brain, corroborates this similarity by the way its anatomy depicts a reciprocal tension between life and death—similar to the way a tendency toward death is responsible for the explosive brightness of supernovae. The bottom line for our purposes is that consciousness cannot exist apart from a clear distinction between the sexes—the manifestation of a God whose nature is both male and female.

The final chapter of the book offers a stunning sociological twist, explaining how any deviation from a biblical flow of authority in the home distorts the neural encoding of God, thereby compromising the efficacy by which the limbic brain converts energy into mass by the “light of self,” i.e., consciousness. This limbic compromise results in the loss of self-esteem throughout the home and the high probability that the family triangle no longer mirrors the Trinity. In other words, when the father’s self-esteem is compromised, the flow of love in the members of a family is equivalently compromised—leading (since children identify primarily with the parent of the same sex) to changes in their sexual identities. Note that this compromise creates a loss of synchrony between our biological and psychological natures—setting the stage for gender confusion. And insofar as low self-esteem is a type of a self-rejection, we have a logical explanation for the alarming increase in autoimmune disease where, given hostility toward one’s self, antibodies are formed against one’s own body—all being caused in the final analysis by a growing disdain for God who resides within us.

In a forthcoming post, the “how-to” of restoring a godly balance to the individual and to the home will be explained. The approach is very effective if one is willing to acknowledge the relevance of Calvary and how for the asking, by faith, the shed blood of Jesus creates in us the righteousness of God and a new heart, the only clear and powerful antidote to self-rejection. All other religions are contrastingly legalistic. This righteousness is, it needs to be said, difficult if not impossible to receive as a gift if one prefers to retain their “reversed” sexual identity. God is love. Therefore only His presence can set someone free from reversal and its root, self-rejection—which can sometimes be at least partially masked by the satisfaction of a gay relationship. Sadly, despite one’s best efforts, these have remaining pockets of deeply repressed destructive emotions and, equivalently, separation from God. A terrible deception that may (only God knows the heart) have implications for one’s salvation.

But here’s the good news! Nowhere in the Bible is there any reference to “emotions” as such. These negative, destructive emotions are biblically referred to as “demons” or, which is the same, “unclean” or “evil” spirits—something which can be acknowledged only in the absence of a materialistic bias. Because of Calvary—these demons (evil spirits, whatever you want to call them), have no legal hold on a believer and can be cast out. Once the demons are gone, low self-esteem and gender confusion disappear!

We’re getting there; stay tuned!

About Glenn Dudley

GLENN DUDLEY became interested in the mind-body problem as a Pre-Med student at the University of Colorado where he emphasized studies in physics, philosophy, and Judeo-Christian theology. He received his M.D. degree from the University of Colorado in 1969. After a mixed Psychiatry/Medicine internship, he worked for two years at MIT's Neurosciences Research Program -- a think tank whose objective was that of understanding how the hard-wiring of the nervous system mediates thought and emotion. Then, he spent a year in the Department of Psychiatry at Tufts Medical School in Boston reviewing the world's literature on psychological and emotional predispositions to cancer. From 1975 to his retirement in 1998 he practiced primary care medicine.
Comments are closed.