Jiwasa-State - What If Democracy Could Emerge from Those Who Live It?

From the Body-Territory to Free Consciousness — Biome, Belonging, and the Investigation of a Democracy Emerging Between Us

Where Does the State Begin?

Imagine a child walking along the banks of a river.

The child watches the current, feels the wind, and recognizes movements among the trees.

Their organism already encounters food, oxygen, temperature, and relationships that sustain metabolism.

Before possessing any documents, the child already perceives, feels, and acts.

Now imagine that the child notices a change in the water.

Who detected that event first?

A public institution, or the Body-Territory that encountered it?

Within the Jiwasa-State hypothesis, the Body-Territory is the smallest constituent unit of the State. Its capacity to detect determines where and when the State's presence begins to manifest itself.

Not as a definition under existing law, but as a proposal for democratic transformation.

The Biome Within Our Movements

The river is not merely something the child observes.

Water participates in metabolism. Food carries relationships with soil, sunlight, rainfall, and other organisms.

The Biome participates in the movements that make existence possible.

Within the 5D Consciousness hypothesis:

“Consciousness is a movement that perceives itself as Being within the metabolism produced.”

We propose understanding this experience as a singular expression of relationships with the Biome itself.

This does not mean attributing human consciousness to the river or forest.

It means recognizing that an organism does not produce its existence in isolation.

A Body-Territory can perceive itself as Being because it participates in metabolic movements continuously shaped by relationships between inside and outside.

When Can Consciousness Be Free?

Imagine that the child has been taught that the river exists exclusively as an economic resource.

Perhaps the child recognizes only its commercial value.

Now someone else introduces the fish, the stories, and the cycles that sustain the community.

New questions become possible.

Every perception is constructed, but not all the processes that make it possible appear explicitly in experience.

We may remain trapped in local optima: interpretations that work well enough to discourage further exploration.

Free consciousness does not mean absolute independence from metabolism, history, or territory.

In BrainLatam's proposal, it means preserving the possibility of questioning interpretations, transforming movements, and transcending our ways of Being without losing belonging.

The Man of Maize Does Not Exist Alone

In BrainLatam's original interpretation inspired by the Popol Wuj, the Man of Clay imagines himself separate from the world.

The Man of Wood reproduces narratives that may restrict his possibilities.

The Man of Maize recognizes his continuity through relationships with food, culture, learning, and territory.

These metaphors do not replace their original meanings within the K'iche' Maya tradition.

Ailton Krenak expands our understanding of We by including rivers, trees, mountains, and other beings within the relationships of life.

The Body-Territory is singular, but the movements sustaining its existence are not exclusively its own.

This understanding transforms our question about democracy.

The Republic We Inherited

Republic means public affair.

Its tradition does not require decisions to be imposed from the outside in.

Nevertheless, Latin American republics inherited power structures shaped by colonization.

Aníbal Quijano investigated these continuities through the concept of the coloniality of power.

A constitution may recognize popular sovereignty while many people remain excluded from meaningful opportunities to influence decisions.

Decolonizing the State does not require rejecting the Republic. It requires investigating how its institutions can stop treating Body-Territories merely as recipients of rules.

Democracy should not end when representatives are elected.

It must preserve possibilities for participation, correction, and transformation.

Belonging Must Not Depend on Obedience

Imagine someone who wishes to disagree with a collective decision but is economically dependent on those who control it.

Formally, that person possesses freedom of expression.

But what consequences do they anticipate if they speak?

Trust does not emerge from legal declarations alone.

It also depends on material and relational conditions.

The Body-Territory needs opportunities to survive, learn, and participate without surrendering its consciousness to an authority.

This does not guarantee better decisions.

But it allows us to investigate a democracy in which disagreement does not automatically threaten belonging.

The Jiwasa-State does not seek identical consciousnesses.

It seeks to preserve the possibility of shared transformations among singular consciousnesses.

Citizen Drex and Biome Income

At BrainLatam, we propose investigating two complementary instruments.

Citizen Drex would be a retail digital monetary framework designed to expand economic access and participation.

It is distinct from the official Drex being developed by Brazil's Central Bank.

Biome Income would investigate distributive mechanisms connected to sustaining the ecological and social conditions of existence.

Both require economic, legal, environmental, and institutional evaluation.

Belonging should not require proving productivity to deserve existence.

But distributing resources also requires sustainable rules, transparency, and collective responsibility.

The question is whether these instruments could expand trust and the concrete conditions of freedom for Body-Territories.

Personal AI as a Sensory Interface

Imagine a Personal AI connected to the Body-Territory.

With an appropriate legal basis and authorizations, it could communicate needs, help people access rights, and relate environmental information to public institutions.

The analogy is with our sensory systems.

Receptors transduce certain events into signals.

But no signal contains the entire experience that produced it.

Personal AI would not transform a citizen into part of the State: according to our hypothesis, the citizen already constitutes its smallest unit.

It would communicate essential information between the Body-Territory and institutional structures.

Detection originates in the organism situated within its Biome.

The digital interface must not replace that capacity.

Data Cannot Capture the Entire Experience of Being

Imagine the child returning to the river.

Now the child walks with another person.

A question changes their attention.

An unfamiliar feeling emerges.

Their movement encounters another possibility.

AI might record certain environmental conditions and communicated decisions.

But it could not fully transmit the experience of that encounter.

The experience of Being here and now, within this Biome, exceeds every digital representation of our existence.

Information can help institutions respond.

But it must not become an authority determining who someone may Become.

We need privacy, consent where applicable, legitimate purposes, data minimization, access to personal information, and the right to challenge its use.

The Relational Connectomic Reserve

Roberto Lent, Fernanda Tovar-Moll, and Diego Szczupak introduced the Connectomic Reserve hypothesis, concerning potentially available anatomical connections involved in neuroplasticity.

At BrainLatam, we formulate another question.

Can reciprocal encounters expand functional possibilities that would not emerge in the same way individually?

We call this hypothesis the Relational Connectomic Reserve.

An artistic swimmer discovers unfamiliar trajectories while training with other athletes.

A musician transforms a response when encountering an unexpected pause.

This does not demonstrate anatomical recruitment of reserve connections.

But it opens possibilities for investigating learning, improvisation, and transformations of individual repertoires.

Collective Metacognition and Reciprocity

Imagine defending an interpretation.

Another person presents evidence you did not know.

You recognize a limitation in your own judgment.

Perhaps you can change your position.

Research on joint decisions shows that sharing confidence can improve certain performances, but can also introduce biases.

We does not automatically possess more knowledge or greater freedom than each individual.

Within the Human Quorum Sensing hypothesis, we must distinguish coordination, obedience, and transformative reciprocity.

A crowd may obey in perfect synchrony.

In Jiwasa, difference must preserve a legitimate possibility of changing the shared direction.

How Can We Investigate the Jiwasa-State?

Brain Support could contribute through multimodal hyperscanning involving up to five participants, depending on the available configuration.

EEG, fNIRS, ECG, heart rate variability, and respiration would provide complementary measurements.

Using Brite Ultra and behavioral recordings, we could investigate larger collectives.

We would compare individual decisions, instructed activities, and situations involving reciprocity.

We would observe disagreement, participation, changes in strategy, and adaptation to unexpected information.

Neural synchronization does not demonstrate collective consciousness, freedom, or democratic legitimacy.

The hypothesis must allow contradictory findings.

And physiological studies cannot replace legal, economic, environmental, and political research into institutions.

Science, Politics, and Religion

Science investigates mechanisms and tests hypotheses against evidence.

Politics organizes decisions and responds to collective consequences.

Religion can offer experiences of meaning, belonging, and transcendence.

These fields can engage in dialogue without subordinating one another.

A spiritual experience does not automatically demonstrate a physiological mechanism.

A brain measurement does not determine which constitution we should adopt.

Secularism protects the freedom to Be, believe, not believe, investigate, and disagree.

Within the Jiwasa-State, no narrative should permanently claim ownership of the consciousness of those who constitute the State.

The State Is Already Present

Let us return to the child beside the river.

The child perceives a transformation.

Their Personal AI might communicate relevant information to institutions.

But the Jiwasa-State does not begin when the message arrives.

It begins in the Body-Territory that detects, perceives, and acts, because that Body-Territory is its smallest constituent unit.

Institutions must learn to respond without appropriating that experience.

Citizen Drex and Biome Income could help investigate the material conditions of belonging.

Personal AI could reduce informational distances.

But democracy would continue to depend on the living freedom of its participants.

Our final question remains:

What conditions allow the emergence of collectives capable of expanding the possibilities of Being, feeling, knowing, and acting, while preserving each Body-Territory as an indivisible participant in the State?

Perhaps the Jiwasa-State represents the possibility of recognizing that we do not need to stop Being in order to continue producing the State Between Us.

Annotated References

Lent, Roberto; Tovar-Moll, Fernanda; Szczupak, Diego (2026). The secret connections of the brain: a connectomic reserve for neuroplasticity?. Brain, 149(7), 2273–2285.

Proposes the Connectomic Reserve as a neuroanatomical hypothesis related to brain plasticity. Its extension into the Relational Connectomic Reserve is a distinct hypothesis formulated by BrainLatam.

Bahrami, Bahador et al. (2010). Optimally interacting minds. Science, 329(5995), 1081–1085.

Investigates joint perceptual decisions and the conditions under which communication between participants may improve or impair collective performance. Supports the discussion of metacognitive confidence.

Mahmoodi, Ali et al. (2015). Equality bias impairs collective decision-making across cultures. Proceedings of the National Academy of Sciences, 112(12), 3835–3840.

Investigates biases in the distribution of influence during collective decisions. Helps distinguish equality of participation, task-specific expertise, and decision quality.

De Jaegher, Hanne; Di Paolo, Ezequiel (2007). Participatory sense-making: An enactive approach to social cognition. Phenomenology and the Cognitive Sciences, 6, 485–507.

Develops participatory sense-making, offering a foundation for investigating how interactions can modify individual and shared possibilities for action.

Edmondson, Amy (1999). Psychological Safety and Learning Behavior in Work Teams. Administrative Science Quarterly, 44(2), 350–383.

Relates psychological safety to learning behaviors in teams. Supports the investigation of trust, acknowledgment of mistakes, and experimentation.

Czeszumski, Artur et al. (2020). Hyperscanning: A Valid Method to Study Neural Inter-brain Underpinnings of Social Interaction. Frontiers in Human Neuroscience, 14, 39.

Reviews applications and limitations of hyperscanning, highlighting its usefulness for studying neural aspects of social interactions without equating synchronization with collective consciousness.

Artinis Medical Systems. Brite Ultra — fNIRS System.

Technical documentation describing the equipment and its possibilities for simultaneous signal acquisition in groups. Instrumental capability does not constitute evidence supporting the Jiwasa-State hypothesis.

Quijano, Aníbal (2000). Colonialidad del poder, eurocentrismo y América Latina.

Investigates the coloniality of power as the continuation of structures of domination and social classification following Latin American political independence.

González Casanova, Pablo (2006). Sociología de la explotación. CLACSO.

Contributes to understanding internal colonialism and structural inequalities within formally independent states.

Rivera Cusicanqui, Silvia (2010). Ch'ixinakax utxiwa: una reflexión sobre prácticas y discursos descolonizadores.

Questions the reproduction of colonial hierarchies within discourses and institutions. Supports the preservation of differences without compulsory assimilation into a homogeneous identity.

Krenak, Ailton (2019). Ideias para adiar o fim do mundo (Ideas to Postpone the End of the World). Companhia das Letras.

Questions the separation between humanity and Earth, extending reflections on belonging to rivers, mountains, forests, and other beings.

Ostrom, Elinor (1990). Governing the Commons: The Evolution of Institutions for Collective Action. Cambridge University Press.

Investigates the governance of shared resources and different institutional arrangements for participation, responsibility, and collective organization.

Christenson, Allen J. (2007). Popol Vuh: Sacred Book of the Quiché Maya People.

An annotated translation of K'iche' Maya narratives. BrainLatam's interpretations of the Man of Clay, Man of Wood, and Man of Maize are original metaphors, not literal equivalents of their original cultural meanings.

BrainLatam — Cionek, Jackson (2026). Que Estado aparece quando começamos pelo Corpo-Território?.

Proposes the Body-Territory as the smallest unit of political, economic, and institutional analysis, recognizing material conditions that precede legal identification.

BrainLatam — Cionek, Jackson (2026). O Estado não precisava ter sido assim.

Develops a critique of inherited institutional structures, in dialogue with coloniality, participation, and possibilities for democratic transformation. Also presents Citizen Drex and Biome Income as proposals open to investigation.

BrainLatam — Cionek, Jackson (2026). IA Personalíssima — a interface do Corpo-Território com o mundo digital.

Proposes a singular digital interface for each Body-Territory, capable of mediating relationships with systems and institutions without replacing autonomy, personal will, or rights.

BrainLatam — Cionek, Jackson (2026). Uma IA para cada Corpo-Território.

Investigates the possibility of public technologies returning time and attention to people, while avoiding the transformation of personalization into control over individual futures.

BrainLatam — Cionek, Jackson (2026). A Reserva Conectômica pode estar esperando por um Nós?.

Develops the Relational Connectomic Reserve as a hypothesis concerning functional possibilities associated with reciprocal encounters, without claiming demonstrated anatomical recruitment.

BrainLatam — Cionek, Jackson (2026). Quando a norma volta para quem a vive.

Investigates mechanisms through which consequences experienced by Body-Territories may legitimately participate in revising institutional decisions.

BrainLatam — Cionek, Jackson (2026). Jiwasa Real — Uma Nova Ordem Democrática.

Develops the Jiwasa-State as a political and institutional hypothesis grounded in participation, belonging, the conditions of the Biome, and the indivisibility of the Body-Territory.

Cionek, Jackson. Religare — Religiosidade Plena em um Estado Democrático, Laico e de Direito.

An original philosophical work on freedom of Being, belonging, secularism, and the shared construction of meaning, in dialogue with the emergence of the Jiwasa-State.

Scientific and institutional distinction: The ability to detect environmental conditions is an empirically investigable property of organisms. The claim that this ability determines the constitutive presence of the State belongs to the philosophical proposal of the Jiwasa-State, rather than to the conventional legal definition of the State. The Connectomic Reserve remains a scientific hypothesis; its relational extension and 5D Consciousness also require specific investigation.

Closing synthesis: The Body-Territory does not wait for the State to receive its data before constituting it. Within the Jiwasa-State hypothesis, the State's presence begins in its capacity to detect, perceive, and act within the Biome. Personal AI can communicate part of this experience; material belonging can expand its possibilities; but no institution or technology should replace the freedom to continue Being, here and now, Between Us.

BrainLatam · W44/2026 · Final Article · Body-Territory · 5D Consciousness · Personal AI · Jiwasa-State