True Jiwasa

The Whole That Protects the Expression of Weichö

The lights go out.

Onstage, one gesture is offered to everyone. Yet it does not arrive in the same way for each person.

Someone perceives beauty.

Another person feels discomfort.

One spectator remembers childhood.

Another follows the technique.

Someone wants to applaud, while another person still does not know what they felt.

The work happened onstage, but it also began to happen within many Body-Territories.

The same gesture can enter many worlds without producing a single experience.

The collective begins precisely at this point: not when everyone feels the same, but when different ways of feeling can remain together without being erased.

Within Each Person, a Universe in Action

We may say, philosophically and poetically, that within each person there is a universe in action.

This does not mean that we physically carry the cosmos within us. It means that matter, information, memory, movement, relationships, and feelings are continuously reorganizing within each Body-Territory.

Brazilian philosopher Alfredo Pereira Jr. proposes the Triple-Aspect Monism, according to which conscious experience involves three inseparable aspects: the materiality of the living body, dynamic patterns of information, and sentience, or the capacity to feel.

These would not be three independent realities. The body happens, information organizes relationships, and all of this is lived in the first person.

When we watch a dance, light reaches the eyes, sound meets the body, breathing may change, and memories may be activated. At the same time, these transformations produce relationships, meanings, and qualia: beauty, fear, joy, tension, strangeness, or belonging.

The universe is not only in front of us.
It also happens as an experience situated within us.

This formulation dialogues with Triple-Aspect Monism, but the specific model of the 5D Body-Territory remains a BrainLatam conceptual hypothesis.

Everything We Perceive Is Also Organized Within Us

Any perception of another person or of anything else must be transformed by the Body-Territory in order to become experience.

A face.

A voice.

A word.

A body crossing the stage.

An absence.

Within the BrainLatam hypothesis of 5D Consciousness, what we perceive begins to participate in an internal organization formed by spatiality, movement, and qualia.

The person we perceive may seem near or distant.

Their gesture may threaten, welcome, or interrupt.

A word may move a memory.

An absence may occupy a lived space.

These organizations are not miniature physical copies stored inside the brain. But they are not unreal either. They are real abstractions as lived experience, because they have position, relationship, movement, and meaning for the person who feels them.

What we perceive of another person begins to participate in the relational universe organized within us.

A father’s words may return during a decision.

A teacher’s gaze may accompany an attempt.

A social rule may continue to act even when no one is present to enforce it.

A loved one may remain as memory, guidance, longing, or conflict.

For this reason, before participating in an external collective, we already carry a collective of relationships within us.

Perception as Coauthorship

External reality exists.

The gesture happened.

The artist moved.

The music was played.

But no person receives this reality in a completely neutral way.

We perceive through the encounter between what happens in the world and the current state of the body, our memories, attention, language, culture, and relationships.

Perception can therefore be understood as coauthorship.

We do not freely invent everything that exists, but neither do we function as passive cameras.

The work offers conditions.
The Body-Territory participates in creating the experience.

Two people may disagree about a performance without either one necessarily lying.

Coauthorship, however, does not mean that every claim is equally supported. We can compare perceptions, review evidence, listen to others, and transform our interpretations.

Perception is situated, but it can remain open.

The Inner Collective and the Tensional Selves

Within a single person, there is not always one perfectly stable “self.”

One self wants to come closer.

Another wants to move away.

One perceives beauty.

Another remembers a threat.

One wants to participate.

Another prefers to observe.

BrainLatam calls these temporary configurations Tensional Selves.

They are not separate people or independent consciousnesses within the body. They are temporary organizations of memory, sensation, attention, posture, intention, and relationship.

This variability allows us to learn and adapt. But it may also produce fear.

When we do not understand our own capacity to change, we may try to prevent others from changing. When we believe there is only one correct way to be, another person’s difference may threaten our stability.

Sometimes we try to silence others because we have not yet learned how to organize the diversity within ourselves.

Metacognition helps us recognize this inner collective:

Where did this rule come from?

Which memory is organizing my reaction?

Does this fear belong to the present?

Which relationship do I want to continue reproducing?

Metacognition does not eliminate our Tensional Selves. It prevents one tension from automatically taking control.

The Inner Executive, Legislative, and Judicial Powers

We can use the three branches of government as a metaphor for this internal organization.

There is not literally a parliament, a government, and a court located in separate parts of the brain. This is a metacognitive image.

The inner Legislative branch formulates values, rules, and possibilities:

What do I consider important?
Which limits need to exist?

The inner Executive branch transforms intention into action:

speaking, remaining silent, approaching, withdrawing, dancing, asking for help, or setting a boundary.

The inner Judicial branch observes consequences:

Did my action protect or harm?
Does this rule still create value?
Do I need to continue, repair, or change?

An intention does not need to become immediate action.

A learned rule does not need to remain eternal.

An action does not need to be defended simply because it was ours.

Freedom is not executing everything that appears within us.
It is organizing tensions and intentions in order to choose gestures that create personal and social value.

Jiwasa also begins within us, when different Tensional Selves can participate in a choice without one of them needing to destroy all the others.

Weichö: A Distinct Way of World

The concept of Weichö belongs to the Ye’kwana people.

Marciane Rocha, a Ye’kwana artisan and researcher, presents Weichö as a distinct way of existence and relationship involving people, territory, narratives, songs, knowledge, objects, and other beings.

For this reason, Weichö should not be reduced to personality, individual style, or a brain mechanism.

By bringing it into this text, BrainLatam makes a limited and acknowledged intercultural extension.

Each person brings a situated way of perceiving and composing a world:

a history;

a language;

a rhythm;

a way of moving;

memories;

relationships;

and ways of learning and expressing themselves.

This extension does not replace the Ye’kwana meaning or transform the concept into property of neuroscience.

It opens a question:

Can the collective protect the distinct way of world that each person brings?

Jiwasa Is Not a Single Mind

True Jiwasa is not one collective consciousness floating above people.

Nor is it the obligation for everyone to perceive, feel, or desire the same thing.

It is a relational state in which many Body-Territories participate in a common whole without losing the freedom to perceive, disagree, and express their worlds.

True Jiwasa is collective emergence with living individual freedom.

A group can coordinate movements without turning coordination into obedience.

It can share an intention without demanding identical feelings.

It can offer protection without producing forced silence.

It can create belonging without preventing departure.

A true whole does not speak in place of its parts.

It creates conditions in which the parts can speak and continue to belong.

The Difference of the Other Also Moves Us

A group may claim to value diversity and still accept only differences that do not alter its rules.

It may allow someone to participate only if they speak in the same way, follow the same rhythm, accept the same interpretation, and never question leadership.

In this case, belonging carries a hidden condition:

“You may enter, but you must leave your Weichö outside.”

This is not True Jiwasa.

It is assimilation.

The difference of another person does not remain only in external space. It moves our inner space, modifies expectations, activates memories, and produces new qualia.

For this reason, protecting another person’s freedom also requires learning to recognize what their presence produces within us.

Difference is not necessarily a threat to the collective.
It may expand the reality available to it.

Protecting Weichö does not mean preventing criticism or accepting violence in the name of individual expression.

The collective must simultaneously protect freedom, consent, the integrity of participants, the right to disagree, and responsibility for consequences.

The group creates rules, acts, observes effects, and revises its decisions.

Leadership may circulate according to the knowledge required. The person who perceives a risk may guide. The person who knows the space may lead. Those affected by a decision must participate in evaluating it.

When Dance Creates a Whole

Onstage, one artist offers a movement.

Another responds.

The audience perceives.

One person laughs.

Another remains silent.

Someone changes their breathing.

Another person remembers an absence.

The collective does not emerge because these experiences become identical.

It emerges because they can share a space without one needing to destroy the others.

The artist participates in authorship.

The audience does too.

The territory participates.

History participates.

Tradition participates.

Disagreement may participate.

A True Jiwasa does not transform many bodies into a single voice.
It transforms many voices into a field capable of listening.

The lights return.

The audience begins to leave.

Each person carries a different work within them.

You may have perceived beauty.

Another person perceived violence.

Someone found belonging.

Another person found a question.

The collective does not need to decide which of these experiences has the exclusive right to exist.

It needs to create conditions in which they can be expressed, examined, and related without one perception capturing the space of all the others.

True Jiwasa is not feeling the same.
It is protecting the space in which we can feel, disagree, and still create together.

Within each person, there is a universe in action.

Within each person, there is also a collective of relationships, memories, and possibilities of being.

Within every external collective, there are many universes in relationship.

The challenge is not to reduce them to a single world.

It is to build a whole capable of protecting the passage between them.

I perceive.
You perceive.
What I perceive of you also moves something within me.
Even so, we do not need to perceive in the same way to protect the world we can create together.

References and Contributions

PEREIRA JR., Alfredo. Introduction to the Metaphysics of Triple-Aspect Monism. ANPOF, 2023.
Contribution: presents materiality, dynamic information, and sentience as related aspects of conscious experience.

PEREIRA JR., Alfredo; AGUIAR, Vinícius Jonas de. Foundations and Applications of Sentiomics: The Science of the Capacity to Feel. Trans/Form/Ação, 2023.
Contribution: distinguishes empirically investigable patterns of the capacity to feel from qualities described in first-person experience.

ROCHA, Marciane. Indigenous Perspectives on Museums. Espaço do Conhecimento UFMG, 2023.
Contribution: presents Weichö through Ye’kwana authorship and reinforces that Indigenous knowledge must remain connected to the communities that produce it.

MAZO-MEJÍA, Olga Lucía; CARDONA-QUITÍAN, Herwin Eduardo. Cultural Leadership and Modes of Collective Agency in Comuna 1 in Medellín, Colombia. Prospectiva, 2022.
Contribution: shows how territorial artistic groups can build collective agency, autonomy, and coexistence.

LÓPEZ GALLUCCI, Natacha Muriel. Aquilomba FiloMove. Brazilian Journal of Dance Studies, 2022.
Contribution: relates dance, territory, memory, and collective authorship in research built with the community.

BRAINLATAM; CIONEK, Jackson. 5D Consciousness, Tensional Selves, True Jiwasa, and the Three Inner Powers.
Contribution: proposes investigating how represented spaces, movement, qualia, metacognition, and inner governance participate in individual and collective experience.

Scientific note: 5D Consciousness, Tensional Selves, the inner collective, True Jiwasa, and the three inner powers are BrainLatam conceptual formulations under development. They should not be presented as neuroanatomical structures or already validated neuroscientific mechanisms.

A frase central em inglês fica:

Each perception of another person reorganizes spaces, movements, and qualia within us. True Jiwasa begins when we can receive this transformation without erasing the other or losing authorship of our next gesture.