Only We, Not Our Brains, Have the Ability to Neuroplastically Change and Adapt Our Brains
By: Daryl Mowat
Tags: Knowledge, Willpower, Science, Neuroscience, Facts

Preliminary Comments

In her article on Medium, ‘Your Brain on Meditation’, Kristi Lee Schatz wrote the following two sentences in different paragraphs:

1. ‘Neuroplasticity is your brain’s ability to physically change and adapt.’

2. ‘Are you actively training your brain to know how to pause?’

Schatz obviously didn’t realize that sentence 2 contradicted sentence 1 because she didn’t write in sentence 2 that your brain was training its knowledge of how to pause; rather, she wrote, ‘Are you actively training your brain to know how to pause?’ Schatz also failed to realize that sentence two was contradictory in its own meaning because this sentence implies that you know because you train your brain to pause, yet she also inferred that the brain knows how to pause, even though, obviously, you are the knower who trains your brain to pause.

Schatz received her subjective knowledge from professional investigators of the brain who believe that we are brains, rather than that we are animas or subjects who inhabit and possess our brains as well as the rest of our animal physical multicellular bodies or our objects. Most of these professional investigators fail to understand that their knowledge is only their subjective opinion based on their evidential interpretation of the very limited facts or realities under consideration in their experience.

These professional investigators refer to their method of investigation as their scientific method, but it is really a method of scientism (false knowledge), not a method of science (true knowledge) because these ‘professional’ investigators are really unprofessional in that they do not consider all the facts in evidence. Because the neuroscientists who investigate the brain do not consider all the facts in evidence, like animas (noumena) and their needs, sane desires, insane desires, abilities, disabilities, faculties, and disfaculties (the animas’ epinoumena), they are really pseudo-scientists of neurology, not scientists of neurology.

If pseudo-scientists were really scientists of neurology, they would not arrogantly pretend that neurology was factual because they would realize that facts cannot be known as facts, but can only be known, interpretively. In other words, we cannot know a reality; we can only know what our interpretation of that reality is.

The Reality of Epinoumena and the Delusion of Epiphenomena

The neuroplasticity of a brain is your ability to physically change and adapt the relationship of your brain’s neurons to each other, not your brain’s ability to do so because a physical multicellular organ is only an object that does not have epinoumena because objects do not have the ability to evolve epiphenomena. The definition of the word, ‘epiphenomena’, is a delusion of pseudo-scientists who believe that phenomena have secondary characteristics (epiphenomena); therefore, pseudo-scientists believe that the brain is a phenomenon that supposedly evolves epiphenomena. Consequently, pseudo-scientists who study neurology ignore animas because they don’t believe that animas (noumena) are realities; therefore, they don’t believe that epinoumena (secondary attributes of noumena) exist as the needs, sane desires, insane desires, abilities, disabilities, faculties, and disfaculties of noumena (animas).

My knowledge is that noumena (animas) have epinoumena because phenomena do not have the ability to evolve epiphenomena.

For example, a chair is arranged into an inorganic system of certain physical particles which are condensed energies, not ‘matters’, because physicalities are physical or condensible, not material. Likewise, a brain is arranged into an organic system of certain physical particles. A chair does not have epiphenomena so how could a brain have epiphenomena?

The inorganic particles composing a chair are arranged by the Source’s instinctive use of Its Will (Its Power) in the branches (the powers) of Its Will existing in the particles of the chair. The powers of the Source’s Power (the branches of the Source’s Will) are gravity-antigravity, magnetism, electricity, electromagnetism, weak nuclearity, electro-weak nuclearity, and strong nuclearity. The organic (and inorganic) particles composing a brain are arranged according to the Source and the anima’s use of the branches of the Source’s Will existing in the particles of the brain.

The anima uses the Source’s branches of Will or powers of Power in tandem with the Source’s use of Its Will in Its branches or Its Power in Its powers so that this anima is able to use its epinoumena to evolve and grow its brain. An anima as well as its epinoumena are developed in a spermatozoon and an egg as they are being merged together by the Source so that the anima is able to inhabit the zygote which results from the completion of the merger of the spermatozoon and egg at syngamy. The anima and the Source then work in tandem to grow and organize the zygote into the initial stage of the animas’ physical multicellular brain as well as start the growth and organization of the rest of this animas’ body by way of their volition in the process of mitosis.

The Unbounded Source and the Infinite Universe

Image by OpenClipart-Vectors from Pixabay

A brain is simply not capable of evolving new neural pathways. The infinite physicalities of the Universe simply do not have the capability to influence the evolution of such pathways because physicalities are impotent. Also, the unbounded extent of No-thingness we call ‘the Source’ is not the infinite physicalities of the Universe. There is only an infinite plethora of physicalities that we call our ‘Universe’ which means that our Universe is not a monistic Physicality, but is an infinity of physicalities, just as our bodies are a finitude of physicalities; therefore, the Universe could be said to be the infinite Body of the unbounded Source which the Source continually balances between evolution, growth, organization and devolution, deterioration, disorganization. I call this balancing act, my theory of ‘The Balanced Universe’.

The Balanced Universe has everprecedingly and continually been evolved, grown, and organized as well as concurrently devolved, deteriorated, and disorganized by the Source’s instinctive, unintentional (purposeless), unknowing, and meaningless (goalless) use of the branches of Its Will in the infinite phenomena composing our Universe. This means that the varied and infinite physicalities we call our Universe did not all start to exist from a ‘Big Bang’, but have everprecedingly and continually started to exist and ceased to exist in the unbounded Source according to Its volition in unbounded Energy.

The infinity of physicalities we call our ‘infinite Universe’ can also be called our ‘infinite Animal’ as well as our ‘infinite Body’, just as the unbounded Source can be called the ‘unbounded Anima’ as well as the ‘unbounded Soul’. The Source is unbounded, not infinite, because infinity refers to unlimitedness in relation to an ‘amount’ which infinity cannot be because infinity is the transcendence of the idea of amount, while unboundedness refers to the unlimitedness of extent which has no beginning and no end.

Unlimited physicalities exist in the unlimited extent of the Source. Unbounded Energy is inseparably merged with the absolute Vacuum of the unbounded Source; therefore, the unbounded Source is able to instinctively use Its Will or Power in unbounded Energy to continually motion it which means that unbounded Energy is not Power. Rather, the Will of the Source is the Power that motions unbounded Energy which means that unbounded Energy (unbounded Substance) is only merged with the powers of gravity-antigravity, magnetism, electricity, and etcetera because these powers evolve unbounded Substance or Energy.

Effect and Affect

We are able to use the powers of Power (the branches of Will) of the Source to effect changes to the activities of our epinoumena and effect changes to the motions in our bodies by way of our epinoumena, as well as effect changes in the bodies and artifacts in our environment. The invulnerable and immortal Source is not physical, but is the No-thingness (not the Nothingness) that uses Its Will or Power in Its branches or powers of gravity-antigravity, magnetism, electricity, and the like, to instinctively evolve, grow and organize particles into physical inorganisms, like rocks, as well as plant physical multicellular organisms, like flowers; however, the Source needs the help of the animas it develops to instinctively evolve, grow, and organize animal physical multicellular organisms, like human bodies.

An animal has to have an anima who is a psyche, not a mind, because a psyche or an anima has its mind or consciousness. An anima must inhabit its animal to help the Source grow and organize the animal from the zygote that the Source evolved.

Image by Gerd Altmann from Pixabay

The Source and the anima effect the anima’s animal; however, the anima’s animal does not have the ability to affect the anima inhabiting it. Rather, the anima is affected by the Source’s use of Its branches of Will or powers of Power in the particles of the animal. An animal is not able to effect changes in an anima or affect the anima’s use of the Sources branches of Will or powers of Power. Consequently, you have the ability to effect changes in the particles composing your body by using the branches of the Source’s Will in tandem with the Source to effect changes in these particles, just as the Source has the ability to effect changes in these particles by using the branches of Its Will in them with your help, but your particles do not have the ability to use the branches of the Source’s Will that exist in them which means that your body does not have the ability to effect or affect you or the Source.

You do not have the ability to effect or affect the Source, either, because the Source cannot be effected or affected. The Source cannot be effected or affected because the Will of the Source cannot be used by an anima, like you, to effect or affect It. An anima can use the branches of the Source’s Will to effect its epinoumena, the motions of phenomena in its body, the movements of its body, as well as the movements of phenomena in the environment for its own purposes, but the anima cannot use the branches of the Source’s Will for the purpose of changing the Source’s use of Its Will in Its Branches.

An anima can futilely attempt to work against the Will of the Source in Its branches, but the anima cannot change the Source’s guidance of Its use of Its Will in the branches of Its Will which is why a psyche will suffer who futilely attempts to use the branches of the Source’s Will against the Source’s use of the branches of Its Will until it learns how to use the branches of the Source’s Will in harmony with Source.

Realizing What I Am

This article is the result of my knowledgeable interpretation of the facts of my experience and the facts which transcend my experience, but in which my experience results. These results are my scientific knowledge because I have tried valiantly to include all the relevant facts, not just the facts which I could experience by having sensed, felt, and intuited them. I cannot sense, feel, or intuit the anima I am because I cannot experience me. I can only realize that I am the center in my brain and a center in and of the Source as well as realize that I and the Source cannot be physical or substantial, but have to be insubstantial or essential. The Source is the beginningless and endless extent of Essence I call the ‘Cosmos, rather than the infinity of physicalities I call ‘The Balanced Universe’ or the beginningless and endless extent of Energy I call ‘Heaven’. Consequently, I am an insubstantial or essential cosmos who has developed from, exists in, and is of the insubstantial or essential Source I call the Cosmos.