A Truly Secular, Democratic State Governed by Rights - How Long Will We Live Like Our Parents?

Consciousness 5D, transcendence, Hutcheon's 150 seconds, the false promises of 72 hours, and the Jiwasa-State.

How Long Will We Live Like Our Parents?

Imagine recognizing in your own words a belief repeatedly expressed by your parents.

Perhaps you also reproduce their fears, expectations, and ways of interpreting the world.

Some inherited beliefs provide belonging. Others limit possibilities we have never learned to question.

Belchior transformed this tension between generations into Como Nossos Pais (Like Our Parents).

But I want to propose another question:

Are we really changing, or are we merely replacing the narratives we have learned to repeat?

At BrainLatam, we investigate transcendence as a phenomenon that can occur through any learning experience.

We do not need to reach a supposedly superior existence.

It is enough that, when confronted with the same stimuli, we begin to perceive a different reality.

Transcendence Is the Movement from A to B

Imagine looking at a tree.

At first, you recognize only wood.

Then you learn about photosynthesis, biodiversity, water, and ecological relationships.

You look at the same tree again.

It is still there.

But the reality you perceive has changed.

Transcendence is the movement from A to B, through which we learn to perceive new possibilities when confronted with the same stimuli.

B does not need to be final or superior.

We can continue learning.

At BrainLatam, we formulate it this way:

Being does not change; the being that has changed perceives what has changed.

The continuity of the perception of Being allows us to recognize transformations in the material configurations of the Body-Territory.

Hutcheon's 150 Seconds

In 2023, Evan Hutcheon and colleagues investigated changes in brain activity under experimental conditions of hypoxia.

During the first 150 seconds of active oxygen desaturation, relationships between electrical brain activity and oxygen saturation displayed characteristics different from those observed later.

When the researchers examined stabilized periods, some differences were no longer statistically significant.

The study did not investigate philosophical transcendence.

Nor did it establish 150 seconds as a universal duration of transformation.

But it raises an extraordinary question:

How much do we fail to perceive when we observe only A and B, ignoring the movement that produced the change?

A transformation may display characteristics that disappear once its outcomes stabilize.

How Do We Create the Time We Experience?

Imagine watching the Sun.

The Earth rotates, and illumination changes.

We recognize day and night through the periodicity of relationships between material spaces in motion.

Now observe your own organism.

Breathing, circulation, neural activity, and metabolism operate through different rhythms.

In Consciousness 5D, we propose understanding lived time through relationships between referenced three-dimensional spaces, Movement, and Qualia.

Memories and representations of stimuli materially participate in these bodily spaces.

Their transformations and periodicities provide references through which duration can be experienced.

Lived time does not necessarily have to be understood as a container in which events are placed; it can be investigated as a relationship between movements we perceive.

This proposal does not demonstrate the nonexistence of physical time.

Attention, Urgency, and the Dilation of Time

Imagine waiting for the results of an important medical examination.

Every minute seems endless.

Now imagine an engaging conversation.

An entire hour may seem to disappear.

The clock continues measuring intervals.

But our experience has changed.

Within Consciousness 5D, we investigate how attention amplifies certain variables, modifying their priorities within our perceptual configuration.

A stimulus may already materially participate in our experience before occupying the focus of attention.

Attention does not create its existence.

It can amplify its relative weight and reorganize the duration we feel ourselves living.

Urgency, emotion, and memory also participate, without necessarily producing identical effects in every situation.

The 72 Hours: When a Promise Captures Perception

Imagine receiving a message:

Everything will change within the next 72 hours.

Someone you know shares it.

Others confirm it.

Videos repeat the promise.

You begin waiting.

An ordinary statement seems like a sign.

Silence appears to conceal a decision.

Every piece of news can become confirmation.

The promise of B begins reorganizing your perception of A.

Expectation concentrates attention and mobilizes emotions.

Lived time may stretch as we wait.

The intensity of a feeling may produce conviction, although it does not constitute evidence.

Feeling bears witness to our conscious experience, but it does not prove the truth of the narrative accompanying that feeling.

When the Promised Future Never Arrives

The deadline passes.

Nothing that was announced happens.

At that moment, the difference between expectation and reality could produce learning.

But another message appears.

The deadline has changed.

There is a secret plan.

We must wait another 72 hours.

The promise remains emotionally active, while B continues moving farther away.

We are not necessarily transcending from A to B. We may remain emotionally reorganizing A to sustain belief in a B that never arrives.

This does not mean that everyone involved completely loses their critical judgment.

It means that familiarity, belonging, and urgency can make certain beliefs more difficult to revise.

The Difference Between 150 Seconds and 72 Hours

Hutcheon's 150 seconds belong to an experimentally measured physiological transition.

The 72 hours represent, in this example, a narrative deadline promising a transformation that has not been demonstrated.

These are different phenomena.

Nevertheless, both invite us to investigate what happens during waiting or change.

In the first case, observing the transition reveals physiological information.

In the second, investigating expectation may reveal attentional, emotional, and interpretative changes.

Transcendence does not lie in the intensity of the promise, but in the learning that transforms our perception when confronted with evidence.

Recognizing that we were mistaken can also be transcendence.

The Man of Wood and Belonging

Imagine growing up hearing that a particular narrative defines your family, religion, or community.

Questioning it may produce fear of exclusion.

In BrainLatam's reinterpretation inspired by the Popol Wuj, the Man of Wood represents the repetition of narratives.

The Man of Clay imagines a superior existence.

The Man of Maize recognizes his belonging through food, culture, and the Biome.

Learning should not require losing the right to belong.

We can continue sharing stories with our ancestors without remaining imprisoned by their interpretations.

Let it come.

Let it stay.

Let it Be.

You may disobey.

Transcend your Being.

Let it go.

Brazil Also Reproduces Inherited Narratives

Imagine two children being born in the same country.

One encounters inherited wealth, security, and opportunities.

The other faces limitations reproduced across generations.

Both possess constitutional rights.

But their actual opportunities are different.

ECLAC documents persistent inequality and low social mobility in Latin America.

Models such as Homo Economicus and the Social Human describe aspects of our existence.

However, they do not fully represent metabolism, memory, perception, and territory.

At BrainLatam, we propose the Body-Territory as the smallest and indivisible unit of the State.

Democracy must also investigate the material conditions that limit our choices.

Jiwasa-State: Institutions Capable of Learning

Imagine thousands of birds changing direction.

Coordination emerges through nearby relationships without requiring permanent command.

At BrainLatam, we use this analogy to propose the Jiwasa-State.

Each Body-Territory participates in collective intelligence while preserving its individuality.

Those who directly perceive an event may contribute less-mediated information.

Functional leadership could reorganize itself according to emerging needs.

A Jiwasa-State does not need to know every answer in advance; it must continuously recognize itself in the Body-Territories that constitute it.

But such coordination depends on fundamental rights, transparency, representation, and institutional accountability.

Nature inspires the hypothesis; it does not replace democracy.

One Personalissima AI for Every Body-Territory

Imagine possessing a Personalissima AI as your interface with the digital world.

It interprets information, monitors rights, and protects your authorizations.

It does not decide what you must believe.

Your data may legitimately contribute to identifying collective needs.

During an epidemic, protected epidemiological signals could assist surveillance within Brazil's Unified Health System, the SUS.

During coordinated disinformation campaigns, technical signals could help identify manipulation.

Computer systems can detect patterns rapidly, but public decisions require evidence and legal safeguards.

Personalissima AI must expand our ability to perceive, rather than replace our consciousness with an imposed interpretation.

The Fourth Power Must Preserve Transitions

Imagine an institution discovering that a particular decision produced unexpected consequences.

Then the government changes.

Does the accumulated learning disappear?

At BrainLatam, we propose the Fourth Power — Time, Value, Finance, and Memory.

Its responsibilities would include preserving auditable records of decisions, costs, and outcomes.

Not merely A and B.

But also the movements that transformed one configuration into another.

A State that preserves its memory can recognize its mistakes without condemning future generations to repeat them.

Institutional memory must remain open to challenge while protecting the privacy of Body-Territories.

Citizen Drex, Biome Income, and New Possibilities

Imagine people able to study, produce, and care for others without dedicating all their attention to immediate survival.

At BrainLatam, Citizen Drex proposes investigating economic participation linked to citizenship.

Biome Income would recognize values associated with ecological preservation.

The Production of Excess would investigate the distribution of benefits and responsibilities.

These are institutional hypotheses, not policies already implemented.

They require responsible financing, scientific investigation, and democratic decision-making.

A utopia does not become reality because we believe in it intensely. We must investigate the movements capable of transforming it into reality.

How Long Will We Live Like Our Parents?

Let us return to the tree.

The stimulus remains similar.

But now you perceive relationships you previously did not recognize.

You have learned.

You have transcended.

A truly secular, democratic State governed by rights must preserve this possibility for everyone.

Secularism protects different beliefs.

Science allows us to investigate and correct interpretations.

Justice recognizes consequences.

The Legislature makes new institutional configurations possible.

The Jiwasa-State learns from its Body-Territories.

To transcend is not to abandon A in order to believe blindly in B. It is to learn through movement, allowing the same stimuli to reveal possibilities that were previously unperceived.

Being does not change; the being that has changed perceives what has changed.

Perhaps our greatest legacy will be to allow our children to learn to perceive realities we cannot yet imagine.

And this transcendence happens within this one and only now.

Commented Scientific, Philosophical, and Latin American References

Hutcheon, E. A., et al. (2023). Associations between spontaneous electroencephalogram oscillations and oxygen saturation across normobaric and hypobaric hypoxia. Human Brain Mapping, 44(6), 2345–2364.

This study investigates changes in the relationships between EEG activity and oxygen saturation during hypoxia. The first 150 seconds of desaturation offer an example of why transitions should be investigated rather than comparing only stabilized conditions. It does not experimentally demonstrate philosophical transcendence.

BrainLatam — Jackson Cionek (2026). O cérebro durante a mudança — os 150 segundos de Hutcheon [The Brain During Change — Hutcheon's 150 Seconds].
https://brainlatam.com/blog/o-cerebro-durante-a-mudanca-os-150-segundos-de-hutcheon-8604

Develops an interpretation of Hutcheon's findings and distinguishes initial and final states from the information produced during the movement of transformation. It provides the conceptual analogy used in this article.

BrainLatam — Jackson Cionek (2026). A transição que nunca chega — fake news, expectativa e as “72 horas” [The Transition That Never Arrives — Fake News, Expectation, and the “72 Hours”].
https://brainlatam.com/blog/a-transicao-que-nunca-chega-fake-news-expectativa-e-as-72-horas-8610

Investigates expectation, digital repetition, and the repeated postponement of deadlines within narratives promising transformations that never materialize. It provides the contrast between a measured physiological transition and a change sustained primarily by promises.

BrainLatam — Jackson Cionek (2023). Consciência na Criação do Tempo [Consciousness in the Creation of Time].
https://brainlatam.com/blog/consciencia-na-criacao-do-tempo-4924

Introduces BrainLatam's proposition that time is a dynamic relationship between referenced spaces in motion. It forms the conceptual foundation for discussing periodicity, material representations, attention, and lived time.

Nicolaï, C., Chaumon, M., & van Wassenhove, V. (2024). Cognitive effects on experienced duration and speed of time, prospectively, retrospectively, in and out of lockdown. Scientific Reports, 14, 2006.
https://www.nature.com/articles/s41598-023-50752-7

Investigates how cognitive processes relate to duration estimates and the subjective passage of time. It helps distinguish physical duration, attention, and subjective experience without reducing temporal perception to a single mechanism.

Teghil, A. (2024). Interoceptive and Bodily Processing in Prospective and Retrospective Timing. Current Topics in Behavioral Neurosciences.
https://doi.org/10.1007/7854_2024_516

Reviews the participation of bodily and interoceptive processes in prospective and retrospective time perception. It provides scientific context for investigating relationships among metabolism, representation, and lived time, without establishing the complete Consciousness 5D hypothesis.

BrainLatam — Jackson Cionek (2026). Jiwasa — pertencer sem permanecer na mesma posição [Jiwasa — Belonging Without Remaining in the Same Position].
https://brainlatam.com/blog/jiwasa-pertencer-sem-permanecer-na-mesma-posicao-8663

Develops the possibility of transforming positions, knowledge, and responsibilities without eliminating belonging. It supports the interpretation of transcendence as learning and movement from A to B.

BrainLatam — Jackson Cionek (2026). IA Personalíssima — a interface do Corpo-Território com o mundo digital [Personalissima AI — The Body-Territory's Interface With the Digital World].
https://brainlatam.com/blog/ia-personalissima-a-interface-do-corpo-territorio-com-o-mundo-digital-8655

Presents Personalissima AI as a unique interface between each Body-Territory and digital information, institutions, and services. It proposes protecting autonomy and rights while reducing the lifetime consumed by bureaucracy.

BrainLatam — Jackson Cionek (2026). Quando o Bioma também entra na decisão [When the Biome Also Participates in Decision-Making].
https://brainlatam.com/blog/quando-o-bioma-tambem-entra-na-decisao-8666

Connects ecological conditions, everyday life, and development indicators. It provides the conceptual basis for investigating Biome Income and the role of the environment in institutional decisions.

Ailton Krenak (2022). Futuro ancestral [Ancestral Future]. Companhia das Letras.

Contributes to understanding learning, the continuity of life, and transformation without requiring a rupture with ancestors or territory.

Lucero González Suárez (2023). El ser del hombre a la luz del Popol Vuh. Análisis fenomenológico-hermenéutico. LiminaR. Estudios Sociales y Humanísticos.
https://doi.org/10.29043/liminar.v21i1.948

Contextualizes the figures of clay, wood, and maize within the K'iche' Maya tradition. It helps distinguish their original cultural meanings from BrainLatam's contemporary philosophical reinterpretation.

Central concept of the W43 conclusion: Transcendence does not require different stimuli. It can emerge through learning, when the material and perceptual configurations of the Body-Territory change and we begin to perceive possibilities that previously remained unrecognized. The Jiwasa-State extends this principle to institutions: a State capable of learning, recognizing its transformations, correcting interpretations, and preserving the autonomy of every Body-Territory.

BRAINLATAM · W43/2026 · THE THREE-BODY PROBLEM