If you take away the appeals to "consciousness" (which seem to be appeals to a non-physical soul, although I could be mistaken), then you're describing a 'way of looking at the body' called "phenomenology."<quoted text>
You are almost starting to understand.
See if you understand this.
Your materialistic view is the body IS "THINKING". Period. No overarching process that can make corrections or direct. If there was one it would be in the DNA, right? Your natural body is just an extension of that DNA.
Of course your body affects your thinking, but the norm is injuries, illnesses, and others that are part of the normal patchwork. All of your body parts have a similar "consciousness".
Insert a foreign collection of "consciousness", living stuff, not just a bullet or such, into that neural network, and you should come up with a different consciousness, and thus personality. That living matter is not passive like a bullet. It has its own internal programming via its DNA.
Would you be a split personality with a transplant? What could prevent it?
It's an important anti-Descartes way of acknowledging that one's personality is embodied and not mind/brain.
The interesting bit that I'm sure you don't acknowledge is that this is an evolutionary argument - the phenomeonologists don't get this, either, so you're in good company. And when I patiently explain it to them, they just sort of run away from any biological implication. The Cartesian mind/body dualism, that phenomenology argues against, is anti-evolution.
So I'm glad to see you embracing a phenomenological understanding of human experience.