Part 1. Christological Foundation (Christian Theology)

In Chalcedonian orthodoxy (451 AD), Jesus is confessed as one person (hypostasis) in two natures—divine and human—without confusion, change, division, or separation.
· Divine Logos: The eternal Word (John 1:1), consubstantial with the Father.
· Human Jesus: Born of Mary, lived a fully embodied human life with emotions, limitations, and neurobiological processes.

Interface:

The human Jesus did not possess two persons, but rather, his divine nature infused his human experience in a non-competitive, synergistic manner. The Logos did not override Jesus' humanity; instead, it fulfilled it. His consciousness was fully human, yet transparently aligned with divine will.

Neuroscientifically, this could correspond to a human brain whose Default Mode Network (DMN)—typically the seat of egoic identity—is consistently decentered, open, and harmonized with a transcendent field of awareness (cf. James Austin's "Zen and the Brain").

The early Church wrestled deeply with how to articulate the mystery of Christ's personhood. Against misunderstandings that saw Jesus as split between a "human person" and a "divine person," the Church Fathers and Mothers clarified that he is one person (hypostasis) in whom two natures—human and divine—are united without confusion, change, division, or separation (Council of Chalcedon, 451 CE). This means Jesus' humanity was never overridden or diminished by the Logos; rather, it was fulfilled, transfigured, and harmonized by divine presence.

Phenomenologically, Jesus' consciousness can be understood as fully human—subject to emotion, perception, and cultural shaping—yet operating from a transparent alignment with divine will. His self was not a divided field where human striving contended against divine influx; rather, his humanity was the very prism through which divine love and wisdom refracted. The Logos was not in competition with his humanity but was its deepest ground, its fullest flowering.

From a psychological lens, this suggests that Jesus did not live from an ego-centered narrative self but from what mystical traditions describe as a centerless center: awareness aware of itself, free from the grasping structures of identity.

Neuroscientifically, this could correspond to a brain whose Default Mode Network (DMN)—typically implicated in autobiographical rumination and self-referential thought—is consistently decentered. Instead of the DMN's usual dominance, Jesus' awareness may have reflected a harmonized network dynamic: diminished egoic looping, heightened interoceptive and salience processing, and an openness to what James Austin (in Zen and the Brain) calls the transcendent field of awareness. In such a state, the brain remains fully human, yet freed from the compulsions of self-contraction, allowing a lived unitive consciousness.

Thus, Christ's life reveals the theological and neurophenomenological possibility that the human is not negated by the divine but fulfilled in it—a synergy of nature and Logos, consciousness and divine presence.