Author and creator of GAESEMA Ontology: Gilson Guilherme Miguel Ângelo

Abstract
The GAESEMA Ontology, proposed by Gilson Guilherme Miguel Ângelo, presents a multidimensional approach to human contact, understanding it as the intersection of body, mind, spirit, and cosmos. This model proposes eight dimensions of contact—visual-sensory, physical-tactile, sonic-verbal, quantum-spiritual, inner, dreamlike/astral, practical transfer, and mobilization/concrete proof—which reveal how actions, intentions, and perceptions create physical, quantum, and spiritual realities. Each dimension is explored in light of classical philosophy (Plato, Plotinus), Christian theology (Matthew, Hebrews), African philosophy (Ubuntu, Nkrumah, Tempels), and contemporary science (neuroscience, quantum physics). The model highlights the human being as a co-creator of existence and shows that every relational experience impacts collective consciousness and the cosmos. For academia, the GAESEMA Ontology offers a robust interdisciplinary framework—integrating philosophy, theology, physics, and the human sciences—and proposes an innovative vision of ethics, spirituality, and integral human development.

Introduction
GAESEMA Ontology understands reality as more than the physical: it manifests as a network of ethical, spiritual, and quantum resonances in which thinking is creation and acting is a seal. Contact—understood as the living encounter between human beings and the cosmos—becomes the key linking body, mind, and spirit, revealing the human being as multidimensional. Far from a mere sensory interaction, contact constitutes a true quantum-spiritual field, where the energies of body, mind, spirit, and cosmos converge.

Proposed by thinker Gilson Guilherme Miguel Ângelo, this model maintains that every form of contact opens portals of perception capable of sustaining human sovereignty and activating creative processes that transcend material limits. By dialoguing with diverse philosophical and spiritual traditions—from Plato, who envisioned the Good as the supreme Form, to Teilhard de Chardin, who saw evolution converging toward an Omega Point, and African thinkers such as Kwame Nkrumah, Placide Tempels, and Kwame Gyekye, who emphasize the communal force of morality—GAESEMA Ontology integrates Western and African wisdom into a unified vision of existence.

Biblical foundations such as Matthew 18:18 and Hebrews 11:3 reinforce the idea that word and intention shape invisible reality. The proposal is therefore interdisciplinary, uniting philosophy, theology, neuroscience, and quantum physics to demonstrate that human contact not only transcends the senses but also creates existential realities.

This article presents an in-depth exploration of the eight dimensions of contact outlined by Ângelo, showing their philosophical, scientific, and theological relevance. Examining each dimension reveals paths of co-creation between the human being and the universe, pointing toward a comprehensive understanding of life as a continuous movement of interaction, consciousness, and transcendence.

1. The Contact of the Gaze: Sensory Gateway and Ontological Dimension of the Soul

The gaze is simultaneously a physical gesture and a metaphysical event. More than simple optical perception, it constitutes an integral experience of body, mind, and spirit. On the biological level, light waves are converted into electrical signals that travel through the optic nerve to the visual cortex, triggering neurochemical responses such as the release of dopamine and oxytocin, which foster empathy and social bonding. Neuroscience confirms that the meeting of eyes activates brain regions linked to social cognition (Gallese, 2011), demonstrating that to see is, in fact, to touch at a distance. Yet to limit the gaze to physiology is to diminish its ontological power.

In the GAESEMA Philosophy, proposed by Gilson Guilherme Miguel Ângelo, the gaze is vibration and a quantum portal. It transmits silent intentions, energetic codes, and truths of the soul that surpass the flesh and reach the spirit. Plato, in the Phaedrus, describes the loving gaze as an arrow of the soul, indicating that sight awakens spiritual eros, opening the way to the contemplation of the Beautiful itself. In the Timaeus, Plato also associates light with a bridge between the sensible and the intelligible world, suggesting that vision connects different planes of reality. Husserl’s phenomenology reinforces this dimension by affirming that every perception is a consciousness of something—an intentional act implying co-presence: when we look at someone, we do not merely capture an image, we participate in their existence.

Biblical traditions echo this expanded understanding. In Matthew 6:22 we read: “The eye is the lamp of the body; if your eyes are healthy, your whole body will be full of light.” Likewise, Luke 11:34 reinforces the idea that the purity or darkness of the heart is reflected in the gaze, revealing that vision is also judgment and revelation. For Gilson, when two human beings exchange glances, an energetic field is established that records intentions, emotions, and even collective memories—a microcosm of quantum communication.

Within the African context, the gaze carries relational and ethical value. Bantu cultures recognize the vital gaze as a force of blessing or curse, sustaining that a person’s vitality can be transmitted or withdrawn through the simple act of looking. The principle of interdependence—I am because we are—finds in the gaze a gesture of recognition and belonging. Here, vision is a silent language of hospitality and mutual responsibility.

Beyond its cultural and spiritual dimension, eye contact profoundly influences the psyche. Social psychology studies demonstrate that maintaining eye contact increases trust and the perception of credibility between interlocutors. For GAESEMA Ontology, this exchange is not merely symbolic: it produces real effects at physical and spiritual levels, as emotional energy moves and inscribes itself in the field of presence that surrounds individuals. Thus, a simple meeting of eyes can strengthen bonds, awaken ancestral memories, or, conversely, generate tension and repulsion.

In this way, the gaze reveals itself as a dimension of contact operating across multiple planes: neurological, psychological, social, quantum, and spiritual. It is the sensory gateway of the soul, a channel where external light meets inner light, enabling communion between beings. From the perspective of Gilson Guilherme Miguel Ângelo, to understand this dimension is to recognize that the meeting of eyes is an act of creation: it creates relational realities, awakens latent potentials, and, above all, testifies that to see is, essentially, to touch with one’s own existence.

2. Physical Contact: The Tactile Language of Existence and an Energetic–Cosmic Pact

Physical contact is, par excellence, the most evident and visceral form of communication between human beings—biological, social, spiritual, and quantum all at once. The skin, the body’s largest sensory organ, contains millions of tactile receptors that, when stimulated by a hug, a handshake, or a simple touch, trigger complex neurochemical responses: the release of oxytocin, serotonin, and dopamine—hormones that foster well-being, reduce stress, and strengthen emotional bonds. This physiological dimension shows that touch is not a mere gesture but a powerful catalyst of emotional and mental health. Yet to limit touch to biology is to diminish its ontological depth.

In GAESEMA Ontology, developed by Gilson Guilherme Miguel Ângelo, physical touch is understood as an energetic pact and a code of realities. When one body meets another, every cell vibrates in resonance, creating a shared energetic memory that transcends the moment and inscribes itself in the cosmos. Teilhard de Chardin, in The Phenomenon of Man, describes the noosphere—a planetary consciousness network—as a field that grows denser when human beings meet and cooperate, suggesting that physical contact is not merely bodily interaction but an evolutionary link contributing to the expansion of collective awareness. From this perspective, a handshake is not only a social greeting; it is an invisible seal that activates spiritual synapses and reinforces universal interconnection.

African philosophy also illuminates this dimension. John Mbiti, in affirming “I am because we are,” reminds us that the body is a vehicle of communion and that individual existence is fulfilled only in encounter with the other. Across many African cultures, touch is a ritual of belonging and blessing—a gesture that confirms community identity and reiterates the living presence of ancestors. Thus, physical contact becomes an act of ontological reciprocity, where the vibration of one body resonates within the vital field of another, weaving a network of solidarity and recognition.

From the viewpoint of Western philosophy, Aristotle considered touch the foundation of all senses—the perception that ensures the most immediate experience of reality. Husserl, in phenomenology, notes that every act of feeling is intentional, always directed toward someone or something, revealing that touch is a meeting of consciousnesses and not merely the friction of surfaces. Contemporary neuroscience agrees: studies show that hugs lasting more than twenty seconds regulate blood pressure and strengthen the immune system, proving that the body’s language has measurable effects on human well-being.

For GAESEMA Ontology, every embrace, handshake, or affectionate gesture is also a quantum act. When two people touch, their electromagnetic fields synchronize, producing what Gilson calls a cosmic energetic memory. This synchronicity, though invisible, creates spiritual realities and forges bonds that persist beyond time and space. Scripture echoes this understanding: in Mark 5:28-30, a woman is healed simply by touching Jesus’ garment, revealing touch as a channel of power and healing, and showing the interpenetration of physical and spiritual.

Thus, physical contact is far more than a sensory act: it is a language that seals commitments, transfers energy, and invites the presence of the divine into human relationship. In every sincere touch, the body becomes a sacrament—a space where the metaphysical manifests in the physical. Gilson Guilherme Miguel Ângelo therefore proposes that to grasp the tactile dimension is to recognize that the human being is not isolated but a living network of vibrations. To embrace, to clasp hands, to console with a gentle touch is to participate in a cosmic pact that transforms, heals, and eternalizes the experience of being in the world.

3. Sonic and Verbal Contact – The Vibration That Shapes Realities

Human experience with sound and speech goes far beyond the simple transmission of information: it is a creative force that traverses body, mind, and spirit. From a neuroscientific perspective, research in neurolinguistics and psychoacoustics shows that sonic vibration activates brain regions linked to emotion, memory, and the autonomic nervous system, modulating heart rate, hormonal patterns, and affective states. This influence explains why speaking, singing, or even the intonation of a single phrase can heal, motivate, wound, or destabilize. Philosophically, Plato already intuited that logos—the word endowed with reason—possessed formative power, while Teilhard de Chardin viewed the evolution of consciousness as a process in which language propels the noosphere, the sphere of collective thought.

In African traditions, communal philosophies recognize that language is never merely individual expression but a collective act that creates identity and social cohesion. The Bible echoes this creative vision: “For out of the abundance of the heart the mouth speaks” (Luke 6:45), revealing speech as an extension of the inner being. Within GAESEMA Philosophy, each sound emission is understood as a vibrational beam that penetrates the quantum–spiritual field, linking individuals and environments in a dynamic network of resonances. To utter a word is, therefore, to co-create reality; even silence, when ethical and conscious, becomes a generative act, for every frequency—including the frequency of no-sound—participates in the fabric of the cosmos.

Sonic and verbal contact must thus be seen as both an ontological and political technology: it shapes subjectivities, influences collective decisions, and preserves ancestral knowledge. Work songs, proverbs, initiation rituals, and African oral narratives illustrate how sonic vibration sustains social memory and cultural resistance. In today’s hyper-connected societies, understanding this dimension is crucial for education, restorative justice, conflict mediation, and mental health practices. To speak, to listen, and to remain silent with intention are therefore exercises of cosmic responsibility, where every word, tone, or pause participates in the ongoing process of creation and re-creation of life itself.

4. Quantum-Spiritual and Communicational-Verbal Contact – the Invisible Vibration that Creates Worlds

Human contact is not limited to sight, touch, or audible sound; it expands into a field of subtle interactions where consciousness, energy, and language intertwine. In this quantum-spiritual dimension, reality appears as a continuum in which every intention, thought, or word generates tangible effects, even when unnoticed by conventional senses. Modern physics, through the study of quantum entanglement, suggests that particles separated in space can remain correlated—a concept that resonates with ancient spiritual traditions and the understanding that separation is only apparent. Christian mystical theology expresses something similar when Jesus says, “Your Father, who sees in secret, will reward you” (Matthew 6:4), pointing to an invisible network of causality in which silent acts of kindness reverberate on broader planes.

Léopold Sédar Senghor portrays the world as a vital force in permanent vibration, where matter and spirit interweave in continuous movement. Gilson Guilherme Miguel Ângelo, however, warns that this energy of interconnection can give rise to sects or religions that co-create imaginary events or realities sustained solely by collective participation. For him, human beings need to relate in order to belong to these constructions; otherwise, they merely share physical space without entering the same spiritual dimension. Thus, neighbors may inhabit the same city yet live in radically different subjective cosmoses. In GAESEMA Ontology, the COSMOS is a personalized reality shaped by individual consciousness in dialogue with its social context. This view replaces the principle “I am because we are” with an ethic of conscious choice, in which each contact defines the quality of cosmic experience and the energy that manifests as protection, healing, and the creation of meaning.

The spoken word is the concrete bridge of this invisible network. For Heidegger, “language is the house of Being,” and Plato intuited the logos as the ordering principle of the cosmos. Genesis recounts, “Let there be light—and there was light,” showing that to speak is to create. In African cultures, orality preserves ancestry and sustains collective memory, while Proverbs 18:21 warns that “death and life are in the power of the tongue.” Research in neuroscience and psychoacoustics demonstrates that sound vibration affects emotional and bodily circuits, validating the ancient notion that sound shapes realities. Although controversial, Masaru Emoto’s experiments popularized the idea that words and intentions can influence the structure of water—the very symbol of life.

Thus, speaking, keeping silent, or merely forming an intention is never a neutral act: it is co-creation. Every verbal expression carries frequencies that resonate in the body, the collective mind, and the quantum-spiritual fabric. Ethical silence, when filled with presence, likewise acts as a creative energy, for every vibration—including that of non-sound—participates in the weaving of the cosmos. Grasping this dimension invites a responsible communicative practice in which the word is cultivated as a seed of social and spiritual transformation. In this horizon, quantum-spiritual contact and language are not separate phenomena but facets of the same process: the continuous generation of worlds where consciousness, ethics, and the Word unite to sustain life and renew creation.

5. Sleep–Astral or Inner Dimension: The Invisible Laboratory of Reality Creation

From the integrated perspective of GAESEMA Philosophy, the so-called sleep–astral or inner dimension unfolds as a realm where body, mind, and spirit interact profoundly, transcending the limits of time and space. During sleep, as sensory consciousness rests, neural activity not only reorganizes but also opens portals to dream experiences, visions, and journeys that many traditions describe as astral travel. Neuroscience confirms that during the REM stage the brain processes memories, emotions, and symbols, forming connections that influence waking life. This scientific view resonates with ancient philosophical insights: Plotinus in Neoplatonism spoke of the soul’s ascent to the One; Paul, in Ephesians 3:16, mentions the “inner man” renewed in the Spirit, indicating that the true creative center of being is not confined to the physical body.

Gilson Guilherme Miguel Ângelo, in his GAESEMA reflections, understands sleep as a “laboratory of the infinite,” where consciousness expands and drafts sketches of future realities. For him, imagination is not mere fantasy but a tool of spiritual production, because each nocturnal thought vibrates in quantum fields that can materialize when aligned with ethical principles. The Bible echoes this co-creative power: “Whatever you bind on earth will be bound in heaven” (Matthew 18:18) and “what is invisible of God… is clearly seen, being understood through the things that are made” (Romans 1:20), reminding us that the visible arises from the invisible. Even more explicitly, Hebrews 11:3 declares, “By faith we understand that the universe was formed by the word of God, so that what is seen was not made out of what is visible.” Thus, intentions, prayers, or meditations performed in the liminal state of sleep become energetic seeds that, when nourished by virtue, germinate in the physical plane.

African philosophies reinforce this perception that the invisible precedes the visible. The Bantu worldview recognizes ntú—a vital force uniting matter and spirit—and celebrates dreams as a channel of dialogue with the ancestors. Léopold Sédar Senghor describes reality as continuous vibration, while Carl Jung, through analytical psychology, sees in dreams the archetypes of the collective unconscious that guide decisions and behaviors. The Bible confirms this primacy of the spiritual: “By faith we understand that the universe was formed by the word of God, so that what is seen was not made out of what is visible” (Hebrews 11:3); “the invisible things of God… are clearly perceived since the creation of the world” (Romans 1:20); and “whatever you bind on earth will be bound in heaven” (Matthew 18:18). Gilson Guilherme Miguel Ângelo expands this view by affirming that such realities make the human being a dimensional entity capable of coordinating, individually or collectively, actions that generate new realities. For him, spiritual pacts—whether invoking forces of light or entities—require maintenance: those who follow the Holy Spirit and practice ethics sacrifice selfishness and harmonize with the natural course of the Cosmos through prayer, meditation, and good works. Those who choose envy and malice, however, sacrifice their own goodness, entering a distorted path where energy feeds on the harm of others. Ângelo sees here the origin of major conflicts born in the family and reflected in society: families shape collective destiny through their ontological choices. Thus, ontologies demanding destructive sacrifices stagnate prosperity, whereas those rooted in goodness and prayer align with the cosmic flow in which human creativity finds infinite opportunities.

Within this dimension, faith acts as a creative lever: to believe, visualize, and feel during the sleep state of astral projection—when consciousness gradually detaches from the physical body to connect with subtle planes—reorganizes both neural and energetic circuits. Yet GAESEMA Philosophy warns that mere desire is insufficient; thought and action must align with productive and communal ethics. Dreams or astral experiences without moral commitment may lose force or generate imbalance. True inner creation requires mental discipline, purity of intention, and awareness that each image or projected experience resonates through the universal web.

Thus the sleep–astral dimension is not an escape from reality but a space of responsible co-creation. In it, science and spirituality converge: neurophysiology explains the mechanisms, while mystical traditions and African philosophy reveal their meanings. The human being, as microcosm, becomes a co-creator of worlds, demonstrating that the “inner man” is simultaneously the architect of personal destiny and a collaborator in cosmic evolution. Understanding and cultivating this invisible laboratory is therefore an essential step in uniting academic knowledge with ancestral wisdom for a more conscious and transformative existence.

6. Sleep–Relational Dimension: The Invisible Web That Creates Realities and Communities

In GAESEMA Ontology, the sleep–relational dimension unites two profoundly intertwined experiences: the dream universe, where the body rests and the spirit projects, and the communal field, where life takes shape through human connections. During sleep, consciousness withdraws from external senses and expands into subtle planes—a phenomenon described by ancient traditions as lucid dreams or astral projections. Neuroscientists recognize that the REM stage restructures memories and emotions, while mystics across eras affirm that, in this state, the human being accesses realities that transcend space and time. Plato, with his world of Ideas, indicated that the sensible arises from an ideal plane; Teilhard de Chardin described the noosphere as a network of evolutionary thought; John Mbiti sees the dream as a bridge between ancestors and the present, affirming the inseparability of the visible and the invisible. Scripture echoes this: “Whatever you bind on earth will be bound in heaven” (Matthew 18:18) and “God calls into existence the things that do not exist” (Romans 4:17), underscoring that spiritual imagination holds genuine creative power.

Yet the dream is not merely a solitary journey. It gains meaning in the web of relationships that shape human identity. African thinkers—from Kwame Nkrumah to Placide Tempels—describe the person as a being-in-relation, a node of vital bonds. Gilson Guilherme Miguel Ângelo affirms that each relationship generates a sphere of realization, a spiritual field that surpasses the physical and strengthens the community. Christian communion—“For where two or three gather in my name, there am I with them” (Matthew 18:20)—confirms that collective presence awakens creative energies greater than the sum of its parts. Thus, worlds constructed in dreams achieve fullness only when they resonate in shared life and communal action.

From a psychological standpoint, Carl Jung maintains that dreams reveal symbols of the collective unconscious—shared archetypes influencing not only the individual but also the groups to which one belongs. The sleep dimension is therefore no mere reverie: it is a laboratory where the individual psyche dialogues with collective memory and with spiritual forces seeking concrete realization. Interdependence is central: projects envisioned in the night bear fruit only when aligned with the cosmic laws of goodness and unity—ethical principles that secure harmony between inner and outer, between intention and action.

In this sense, the sleep–relational dimension is a bridge between invisible creation and social transformation. It teaches that the true construction of realities arises from the combination of inner contemplation and communion with others. To dream is to sow; to relate is to cultivate. Science and spirituality, neuroscience and African philosophy converge on a single point: human life is co-authorship between what is imagined in the silence of night and what is realized in the warmth of community. To understand this web is to recognize that the human being, as microcosm, creates worlds not only for oneself but for the collective good, becoming an agent of an evolution that is simultaneously personal, social, and cosmic.

7. Dimension of Practical Physical–Quantum–Spiritual Transfers: The Energetic Economy of Being

In GAESEMA Ontology, this dimension reveals that every human action—from the subtlest gesture to the grandest decision—creates simultaneous reverberations across the physical, quantum, and spiritual planes. Aristotle, in discussing energeia, already intuited that the fully realized act is the fulfillment of potential: action is more than movement; it is the actualization of being. When a person prays, meditates, forgives, or lives in harmony with ethical principles, they generate a wave of coherence that flows through body, mind, and cosmos. Neuroscience confirms that contemplative practices reorganize neural networks and strengthen the immune system; quantum physics suggests that coherent states can influence particle fields; spirituality affirms that such actions build an aura of protection, a subtle barrier against negative interference.

Gilson Guilherme Miguel Ângelo calls this reality “cosmic shielding”: an energetic economy in which virtuous action solidifies invisible walls, while wrongdoing opens fissures. This energetic economy survives only when a group believes in it and commits to it, aligning with a leadership attuned to the will of the Cosmos. He emphasizes that every individual action carries collective impact, creating or destabilizing community equilibrium. In this sense, a simple gesture of forgiveness is not merely moral; it is architectural, erecting vibrational structures that uphold the harmony of the whole.

This principle echoes through mystical traditions and sacred texts. “With the measure you use, it will be measured to you” (Luke 6:38) expresses universal reciprocity. Kabbalah speaks of tikkun olam, the repair of the world through acts of justice. Christian theology of sanctification maintains that the practice of goodness repels disintegrative forces. Even in the physics of coherence fields, studied by researchers such as Fritz-Albert Popp, living systems are observed to emit biophotons that align during states of harmony, suggesting an energetic language shared between the biological and the cosmic.

For GAESEMA Ontology, every action is a deposit in a quantum–spiritual account: what is sown returns amplified, whether positive or negative. Helping a neighbor, choosing uplifting words, or even cultivating benevolent thoughts is not trivial; it is an investment in planetary balance. Conversely, reprehensible acts—lies, violence, disrespect—open breaches that invite dissonant influences, affecting both the individual and the community.

This dimension is therefore ethical and scientific, personal and cosmic. It teaches that reality is not merely to be observed but is continually shaped by our practices. Quantum physics speaks of entanglement; spiritual traditions of karma or the law of return. Gilson integrates both and affirms: the transformation of the world begins with the present act. Each choice is a seed that germinates in the invisible and bears fruit in the visible, reminding us that to live is to participate in a vast economy of energy where love, justice, and responsibility are the most valuable currencies.

8. Dimension of Mobilization and Concrete Proof: Ontological Fulfillment through Human Interaction

The eighth dimension in GAESEMA Ontology is the most demanding because it breaks through abstraction and requires every spiritual, quantum, or moral principle to manifest in tangible facts. Unlike the other dimensions, which may operate in invisible or subtle planes, this one insists on real coexistence, human closeness, and verifiable evidence. It affirms the biblical maxim: “Faith without works is dead” (James 2:26). It is not enough to desire, imagine, or pray; one must act, relate, and demonstrate in the physical world the authenticity of one’s intentions.

Gilson Guilherme Miguel Ângelo describes this as the “dimension of relational proof”: every form of energy—positive or negative—needs the social body to validate itself. Evil, for example, does not spread on its own; it must mobilize people, persuade them, even “evangelize” in a distorted sense, until its intentions gain weight through concrete practice. Good, by contrast, is expansive and self-sufficient because it draws its strength from higher cosmic values expressed in simple gestures—a sincere embrace, an act of forgiveness, a service to the community.

African philosopher Kwame Gyekye reminds us that morality is essentially communal: no one is fulfilled in isolation. The dimension of human mobilization is therefore a testing ground: it demands that each person confront the other so that good or evil is confirmed through lived interaction. Emmanuel Levinas likewise taught that the face of the other calls us to infinite responsibility; proof lies not in words but in the concrete response we give to that call.

This logic of interdependence appears even in spiritual practices such as spells or pacts. Imagine someone who, out of envy or resentment, tries to harm another person through a spell or a secret pact. For such an act to have effect, mere desire is not enough: it requires “living evidence” —personal objects, emotional ties, relational debts. In other words, social interaction supplies the raw material that feeds the spiritual action.

If the intended target realizes they are being affected by such a spell or pact, the first effective step is to cut off all contact: to eliminate every kind of relationship that could serve as a channel for the influence to renew itself. Doing this decisively—leaving no margin of proximity—weakens the spell or pact, because it depends on living material and active connection to persist. Beyond this, it is essential to convince the higher forces through genuine change of behavior: one who was malicious must become kind; one who lived in resentment must seek peace. This inner transformation opens access to other spiritual dimensions where such negative forces cannot act. As the Angolan thinker Gilson Guilherme Miguel Ângelo observes, true liberation requires not only physical separation but also ethical and spiritual renewal.

Spiritually, this dimension shows that no one can be influenced without providing practical openings. A person with harmful intentions must establish real contact to mobilize others; distant wishing is insufficient. This reveals that the cosmic protection of goodness is stronger, because it demands no artifice: those who practice justice, love, and integrity already dwell on a higher plane inaccessible to those who remain in error. Prayer, meditation, and love of neighbor are therefore not merely inner virtues but real shields that uphold barriers against destructive forces.

Thus, the eighth dimension is the dimension of concrete proof: everything spiritual or quantum must descend to the ground of existence to become effective. It is the meeting point of philosophy, science, and theology. Quantum physics speaks of the collapse of the wave function: potentiality becomes reality only when measured or observed. Likewise, spiritual energies are confirmed only when embodied in action. For GAESEMA Ontology, this dimension synthesizes all the previous ones: the gaze, the touch, the word, the dream, the community, and the energetic exchange converge here, demanding proof, action, and testimony.

In sum, this is the dimension where the human being reveals what they truly are. In the invisible realm one may project intentions; in the visible realm one must prove them. Good, when embodied in practices of love, solidarity, and justice, creates higher physical realities inaccessible to those who persist in wrongdoing. Evil, by contrast, is limited: it always needs bodies, acts, and communities to survive. The eighth dimension therefore teaches that human interaction is the tribunal of the spirit: every gesture, every relationship, every fact is living evidence of what each person chooses to be before the cosmos.

Synthesis – Integrated Conclusion
GAESEMA Ontology proposes that human contact is the gateway to fullness in all its expressions: physical, sensory, communal, and quantum-spiritual. Each encounter—every glance, touch, word, or simple presence—acts as a seed of eternity, activating processes that transcend immediate perception and inscribe themselves in a greater cosmic order. By weaving together the eight dimensions, Gilson Guilherme Miguel Ângelo offers a vision in which body, mind, and spirit are integrated in a continuous movement of co-creating the universe.

This perspective resonates with classical philosophy: Plato viewed the Good as the supreme Form guiding the soul’s ascent; Pierre Teilhard de Chardin understood humanity as part of a cosmic process moving toward the Omega Point; and African philosophers such as Kwame Nkrumah and Kwame Gyekye highlight communal interdependence as the essence of morality.

For academia, this model is an invitation to transdisciplinarity: it brings together Edmund Husserl’s phenomenology of consciousness, quantum field physics, mystical theology, and African social sciences. Such an approach challenges materialist paradigms and proposes a quantum-spiritual humanism in which reality is not limited to measurable matter but is revealed as a web of relationships and energies. Relational mobilization—the concrete proof—demonstrates that faith without works is sterile, echoing James 2:26 and reinforcing the need for ethical practice, prayer, and love of neighbor so that the influence of good may expand self-sufficiently.

Thus, recognizing and cultivating each dimension of contact becomes a path of personal and social evolution: it broadens awareness, strengthens integral health, and establishes a global ethic grounded in joy, goodness, and unity. Honoring the glance, the touch, and the spoken word is to acknowledge that reality is greater than the visible, and that true progress lies in harmonizing with the cosmic laws of interdependence. By integrating African and Western philosophical insights, GAESEMA Ontology provides a robust framework for future research in consciousness, spirituality, and the building of more just societies attuned to the cosmos.

References

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15. The Holy Bible. Matthew 6:22; 6:4; 18:18; 18:20; Luke 6:45; Romans 4:17; Hebrews 11:3; James 2:26. Almeida Revised and Updated Translation, 1995.
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