Is the dualism theory Christianity-focused?

Dualism and monism are the two central schools of thought on the mind–body problem, although nuanced views have arisen that don't fit one or the other category neatly. Dualism is seen even in the Eastern tradition, in the Sankhya andYoga schools of Hindu philosophy, and Plato, but its entry into Western philosophy was thanks to René Descartes in the 17th century. Substance dualists like Descartes argue that the mind is an independently existing substance, whereas property dualists maintain that the mind is a group of independent properties that emerge from and cannot be reduced to the brain, but that it is not a distinct substance.

Monism is the position that mind and body are not ontologically distinct kinds of entities (independent substances). This view was first advocated inWestern philosophy by Parmenides in the 5th century BC and was later espoused by the 17th century rationalistBaruch Spinoza. Physicalists argue that only entities postulated by physical theory exist, and that mental processes will eventually be explained in terms of these entities as physical theory continues to evolve. Physicalists maintain various positions on the prospects of reducing mental properties to physical properties (many of whom adopt compatible forms of property dualism), and the ontological status of such mental properties remains unclear.

Philosophical naturalists deny the existence and influence of nonmaterial (or supernatural) entities, and many scientists are as committed to physicalism and physical evolutionary processes as they are opposed to dualism. The theory of evolution is a wholly physical enterprise; material processes engage matter using the laws of physics and chemistry, guided and shaped by physical, environmental influences. If materialistic, evolutionary processes produce humans such as ourselves, they must also produce human minds. If human minds are the result of purely physical processes of evolution, they must also be physical entities.

This objection may sound reasonable, but it begs the question. In the end, the explanation we embrace must account for the five distinct evidences differentiating minds from brains. We cannot begin this investigation committed to a presupposition of philosophical naturalism or physicalism when this is the very thing we are trying to investigate in the first place. (We are investigating the question: Is there a nonphysical entity called the mind?) There appear to be five distinct characteristics of mind distinguishing it from the brain. Whatever explanation we finally embrace, it cannot be chosen (in advance) based purely on our prior philosophical commitments. Like detectives entering a murder scene (or jurors assessing the case in a courtroom), we cannot begin our investigation with a preconceived idea about who killed the victim. We must, instead, allow the evidence to guide our decision.
Brain and mind are not the same. Your brain is part of the visible, tangible world of the body. Your mind is part of the invisible, transcendent world of thought, feeling, attitude, belief and imagination. The brain is the physical organ most associated with mind and consciousness, but the mind is not confined to the brain. The intelligence of your mind permeates every cell of your body, not just brain cells. Your mind has tremendous power over all bodily systems.