Author: Gilson Guilherme Miguel Ângelo
From the Book GAESEMA Ontology – Philosophy, Spirituality, and Society

Abstract

This article presents a philosophical-spiritual analysis based on the trajectory of individuals born with a mark of divine mission, whose sensitivity and vocation transcend the ordinary. The narrative is structured in stages that describe the journey from birth with light to the denunciation of hidden structures that imprison humanity. The text aims not only to report an individual experience but to propose a broader interpretive framework where spirituality, GAESEMA philosophy, and social consciousness converge. It is argued that the true mission cannot be fulfilled without profound trials, which reveal the essence of light as a liberating force.

Keywords: divine mission, spirituality, hidden structures, GAESEMA philosophy, liberation, consciousness.

Introduction

GAESEMA philosophy understands human life as an arena where visible and invisible forces intertwine, shaping both individual and collective destinies. In this context, some people are born with a special spiritual gift, here described as “light” or a “seal of divine mission.” This mark is not a privilege, but a cosmic responsibility, which demands discipline, sacrifice, and awareness.

However, such a gift does not manifest without challenges. On the contrary, from an early age these individuals become targets of spiritual and social forces that seek to imprison their vital energy, diverting it from its original mission. The testimony analyzed in this article describes Gilson’s path—from birth with light to the denunciation of hidden structures that enslave entire nations.

The structure of the text follows seven stages, each representing a phase of the spiritual journey, marked by confrontations, defeats, lessons, and overcoming. The goal is to provide the reader with an interpretive map that unites personal experience, spiritual philosophy, and social critique.

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Development

Stage 1 — Birth with Light
Birth with light is a phenomenon that, though ancient and reported across many spiritual traditions, remains surrounded by mystery and misunderstanding. It is not a privilege, but a cosmic responsibility — a calling that binds an individual’s life to a mission greater than their personal destiny. Those who carry the “seal of divine mission” are born as bearers of a rare energy whose role is to illuminate, teach, heal, and guide in contexts of oppression and spiritual disorientation.

This seal manifests early through visible signs: unusual spiritual sensitivity that makes them more vulnerable to energy-charged environments; early intuition that allows them to grasp situations beyond immediate logic; an innate attraction to justice and truth, revealing a soul intolerant of inequalities; and above all, a vocation for service and teaching, as if carrying an inner pedagogy to share with others.

The paradox is that, most of the time, the child or youth is not aware of this gift. They grow like any other, play, study, dream, yet live with a “mark of difference” that will only fully reveal itself later through shocks. It is precisely this initial innocence that creates openings: the light, not yet protected by awareness, also attracts the gaze of spiritual and familial forces that seek to capture it.

Many African cultures recognize this condition, calling it “marked child” or “star bearer.” In Spiritism, Allan Kardec speaks of incarnate missionaries as spirits sent with specific tasks. In the Christian tradition, Paul of Tarsus refers to the “gift of each one” as a grace received for the edification of the community (1 Corinthians 12). The common thread is the idea that certain lives carry energy destined for the collective good — and for this reason, they become targets.

Thus, birth with light is both blessing and risk. A blessing because it opens the possibility of serving as a channel of divine providence; a risk because it awakens envy, pacts, and assaults from the invisible. The story of people like Gilson Guilherme Miguel Ângelo reveals that awareness of this condition is a process: first, the gift is lived as vulnerability; only later, through pain and struggle, does the individual understand they were born with a greater calling.

This stage marks the beginning of the narrative: the spiritual childhood of the chosen one — the moment when the light exists but is not yet recognized as protected, and when the mission is already inscribed, even before the person perceives the scope of their own life.

Stage 2 — The Attack and Spiritual Imprisonment

The moment when a child or young person of light comes into confrontation with oppressive forces represents one of the most critical phases of spiritual existence. Although born with a divine seal — a “star” that connects them to the higher plane — this mark also becomes the object of desire for entities and spiritual lineages that seek to maintain power and wealth at the expense of others’ vital energy.

1. Identification of the target
   The first phase of the spiritual attack is the recognition of the child or youth as a bearer of rare energy. In African traditions, this is known as a “child of the star” or “predestined nganga” (cf. Janzen, Ngoma, 1992). The spiritual family, or even relatives in the physical plane, may recognize signs of this difference — early intelligence, heightened sensitivity, creative or mediumistic gifts. The problem is that instead of protecting, they often see this as a resource to be exploited.
2. Production of symbolic spiritual death
   The attack begins with rituals that simulate a form of spiritual death. Allan Kardec (1861) describes this process as the magnetic disconnection from the vital source, in which the obsessor creates illusions or rites capable of severing the soul’s bond with its divine origin. Anthropologically, it can be understood as a “social death” (cf. Hertz, Death and the Right Hand, 1960): the person is still biologically alive, but spiritually disconnected from their sacred axis.
3. Transfer of energetic possession
   Once cut off from its source, the victim’s energy can be transferred. Anthropologists such as Evans-Pritchard (1937) have described beliefs that witchcraft can “steal the soul” and place it at the service of others. Gilson Guilherme Miguel Ângelo observed this in his own life: his possessions, his company, and even his family’s stability were spiritually transferred to relatives who had previously been fragile but suddenly prospered. This dynamic confirms the theory of energetic displacement, where the merit of one worker is redirected to strengthen others.
4. Imprisonment in parallel households
   After the transfer, the soul may be imprisoned in parallel spiritual households, functioning as worlds or realms dominated by oppressive traditions. In Spiritism, this corresponds to the so-called “umbral colonies” (cf. André Luiz, Nosso Lar, 1944), places where consciousnesses are used as energy reservoirs. In practice, the soul becomes fuel, sustaining systems that prosper through the sacrifice of innocent lives.
5. Material and social reflections
   Spiritual attack is not confined to the invisible — it manifests concretely in:

• Businesses that stop prospering despite effort and competence;
• Corrupted courts that deny justice, perpetuating losses and debts;
• Inexplicable illnesses, often resistant to medical treatment;
• Inverted family relationships, where close relatives turn into dominators rather than supportive partners.

These effects find resonance in Carl Jung’s deep psychology (1964), which described autonomous complexes: psychic energies that, once independent, sabotage conscious life, repeating destructive patterns. Thus, spiritual imprisonment can be interpreted as a collective complex, activated by tradition, envy, and invisible manipulation.

6. Emotional consequences
   The individual comes to live in a state of permanent frustration: working without return, helping without recognition, fighting without victory. Gilson Guilherme Miguel Ângelo identified this state as one of the most cruel forms of imprisonment — because it keeps the person alive, yet suffocated, as if breathing without ever feeling full.
7. Philosophical foundation
   From a philosophical point of view, this process can be associated with the concept of spiritual alienation. If Marx saw alienation in labor that does not return to the worker, here we find an ontological alienation: the life and energy of a being no longer belong to them but are captured by invisible systems. Emmanuel Lévinas, in his philosophy of alterity (1961), would describe this process as the denial of the face of the Other, transforming them into a mere object of exploitation.
8. Path to liberation
   Even when the prison appears total, paths of rupture always exist. Allan Kardec already taught that moral elevation and constant prayer act as antidotes. In African traditions, cutting ties with toxic lineages, ritual purification, and seeking new community circles are strategies for survival. Gilson discovered that only by building new relationships, outside the field of past influence, was it possible to once again experience prosperity and family balance.

Stage 3 — The Case of Gilson Guilherme Miguel Ângelo (Existential Testimony)

The life journey of Gilson Guilherme Miguel Ângelo is a concrete and painfully real example of the process of spiritual imprisonment described in the previous stages. Born with a mission of light, bearer of uncommon gifts and sensitivity, he did not yet possess full awareness of his divine vocation. This initial lack of vigilance opened breaches that allowed the action of spiritual, family, and social forces that, instead of protecting him, sought to steal and imprison the rare energy that dwelled within him.

In the past, Gilson owned assets, a business, and family stability. Moved by innocence, altruism, and a desire to share, he accepted requests to work with relatives and friends, believing that together they could prosper. This gesture, instead of consolidating a network of support, became the beginning of a cycle of destruction: as relatives and false allies entered his workplace and even his home, they gradually began transferring onto him their burdens of poverty, failure, and misfortune. In exchange, Gilson’s luck, vital energy, and achievements mysteriously began to flow into those very individuals.

This transfer process — which African spiritual tradition describes as “forced exchange” or “energetic appropriation” — is one of the most sophisticated mechanisms of spiritual imprisonment. The innocent loses strength without understanding how, while others prosper with the energy that was drained from him. The result was devastating: Gilson found himself alone, burdened with problems, while those who once shared his space disappeared without a trace, now living off the energy stolen from him.

The most incredible — and also the most painful — realization was that, beyond abandoning him, these very individuals began to speak ill of Gilson, tarnishing his image in the community. This pattern is repeated in many traditions of witchcraft: destroying the victim’s reputation is an essential part of the imprisonment ritual, because a socially discredited soul loses legitimacy, credibility, and support. Thus, the spell not only removes goods and energy, but also creates false narratives to justify the victim’s ruin, making him appear guilty of his own downfall.

In Gilson’s case, this manifested on multiple fronts:

• His business became entangled in judicial processes tainted by corruption, where truth and reason were not recognized;
• Assets and provisions were spiritually transferred to relatives and false friends, leaving his family in penury;
• Hunger struck his home despite the existence of resources, revealing a total blockage of prosperity;
• His honor was attacked through slander, making any reconstruction difficult.

This is, therefore, a classic portrait of spiritual imprisonment through witchcraft and energetic appropriation. Gilson not only lost material resources and support, but was also placed in a cyclical wheel of social humiliation and spiritual suffocation.

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1. The Turning Point: The Mother’s Death

The death of his mother marked a decisive moment. In many cultures, the mother is the strongest link of spiritual protection (cf. Malinowski, Magic, Science and Religion, 1948). The absence of this pillar left Gilson vulnerable, exposed to the schemes of spiritual and physical relatives who saw in his energy an opportunity for power. From that moment, his only fortress was his wife, Alexandra Marina Carvalheda Lima Ribeiro Miguel Ângelo, and his children, who became his trench of resistance and support.

2. The Manifestation of Spiritual Imprisonment

After this loss, spiritual imprisonment became evident in several dimensions:

• Economic: his business entered into unjust legal processes, where reason was ignored. Corruption became the visible instrument of an invisible prison.
• Material: assets, provisions, and resources disappeared or were spiritually transferred to relatives and false friends.
• Social: people once close revealed themselves as instruments of blockage, turning into energetic parasites (Baumeister, 2002).
• Family: even with resources at hand, his family suffered hunger, because the spiritual authorization to enjoy the fruits of his labor had been cut off.

These signs configure a classic portrait of witchcraft and energetic appropriation, practices widely documented in African ethnography. Evans-Pritchard (1937) described how witchcraft among the Azande was often blamed for economic crises, illnesses, and social ruptures. In Gilson’s case, the experience is not merely cultural but existential: he lived spiritual imprisonment as a total system, acting in the invisible and reflected in the visible.

3. Spiritual Alienation in Action

The phenomenon lived by Gilson can be described as spiritual alienation. If Marx (1844) spoke of the alienation of the worker from the product of his labor, here we have the alienation of the human being from his vital energy. His strength, intelligence, and gifts no longer belonged to him — they had been hijacked and put to the service of others, in a logic of spiritual exploitation.

4. The Cycle of Loss and Hunger

The hunger experienced by his family, even while possessing resources, illustrates what some theologians call the curse of barrenness (cf. Deuteronomy 28:38-40), where effort bears no fruit. Psychologically, Jung (1964) would interpret this cycle as the manifestation of a collective complex: unconscious forces, activated by envy and tradition, that systematically sabotage individual success.

5. The Role of Wife and Children

Resistance was possible because Gilson found in his wife and children an axis of reconstruction. Spiritual and psychological literature recognize the family nucleus as a field of healing and protection. Viktor Frankl (1946), survivor of concentration camps, wrote that love and the meaning represented by family were the forces that allowed him to endure and transcend suffering. In Gilson’s case, it was this same love that prevented the complete destruction of his soul.

6. Corruption as Reflection of the Spell

The corrupted judicial processes show how spiritual imprisonment translates into social systems. Corruption, in this case, is not only a political practice but also the material expression of a spiritual blockade. As Paul Tillich (1957) affirms, “sin is not only an individual act, but a structure manifesting in institutions.” Thus, unjust courts reflect the invisible network that bound the author.

7. Exile as Liberation

The climax of the struggle was the need to emigrate to another country. This physical displacement corresponds to what Mircea Eliade (1957) calls a rite of passage: leaving the profaned space and seeking a new territory where the soul can be rebuilt. Exile was not merely geographical but also spiritual — it meant breaking with the oppressive lineage and opening to new fields of energy.

8. The Existential Reading

Gilson’s case is a contemporary testimony of what thousands of people live without understanding. His experience shows that spiritual imprisonment is not a metaphor but a reality that can dismantle entire lives. However, it also reveals that liberation is possible — through faith, the cutting of toxic ties, and the reconstruction of new bonds.

9. The Value of Testimony

By narrating his story, Gilson offers not merely a personal account but an existential proof. It is the living embodiment of what philosophy calls the testimony of truth: the experience that transcends theory and becomes flesh (cf. Ricoeur, Oneself as Another, 1990). His trajectory, marked by losses and exiles, is also the seed of a new spiritual philosophy that denounces and proposes paths of liberation.

Stage 4 — Emigration and the Struggle in a New Land

The decision to emigrate marked for Gilson Guilherme Miguel Ângelo not merely a geographical change but, above all, a spiritual rupture. When everything seemed lost in his homeland — business undone, assets blocked, family under hunger and humiliation — he realized that remaining in the same space meant continuing within the circle of oppression imposed upon him. Emigration thus became an act of survival and resistance. Yet, as many spiritual traditions reveal (Eliade, The Sacred and the Profane, 1957), moving to a new physical territory does not automatically mean liberation from the spiritual territory.

1. The Hope of Escape

Gilson departed with the conviction that physical distance would be enough to break the ties that bound him. This hope was based on a common logic: leaving the contaminated environment equals cutting the roots of the spell. Indeed, in several African cultures, travel is seen as a rite of purification, a severance from inherited curses (cf. Turner, The Ritual Process, 1969).

2. The Encounter with New Enemies

However, upon arriving in the new country, he faced a disturbing reality: the battle had not been left behind. Spiritual ambassadors — invisible agents operating as extensions of the oppressive lineage — appeared disguised as adverse circumstances, false friends, and social obstacles. Gilson realized that the struggle was not merely territorial but cosmic: enemies do not respect physical borders, for spiritual chains cross nations.

3. The False Friends

In the new land, individuals presented themselves who, under the guise of kindness, continued the task of suffocating his mission. This is a constant in accounts of spiritual imprisonment: forces of oppression always seek new intermediaries, even outside the family. Psychologically, this can be read as the repetition of trauma in new bonds (Freud, Beyond the Pleasure Principle, 1920). Spiritually, it reveals the persistence of the invisible network seeking to keep the victim under control.

4. The Universal Character of the Struggle

Gilson then understood that the fight was not only against relatives or neighbors, but against a global system of spiritual exploitation. This understanding echoes what Paul describes in Ephesians 6:12: “Our struggle is not against flesh and blood, but against principalities and powers, against the rulers of this dark world.” In other words, spiritual imprisonment transcends individuals and reaches universal structures.

5. Exile as Rite of Passage

Despite the difficulties, emigration had ritual value. Mircea Eliade (1957) interprets displacement as rebirth: leaving the profaned territory to seek a new axis mundi, a center of meaning. Gilson lived this exile as a passage through the desert: it was not yet full liberation, but the beginning of a new journey toward the light.

6. Spiritual Resistance

Faced with spiritual ambassadors and false friends, the response was to strengthen faith, ethical discipline, and the careful selection of relationships. Gilson learned that every human relationship either opens or closes spiritual portals. Thus, cutting ties with people from the past and building friendships grounded in principles of love, discipline, and truth became intellectual and spiritual weapons of liberation.

7. The Paradox of the Struggle in Foreign Land

Although the new land offered opportunities, it also demanded greater vigilance. The author realized that spiritual persecution does not depend on space but on state of consciousness. This lesson is fundamental to understanding that true liberation is not merely external but internal: cutting ties within the soul, reorganizing affections, and strengthening the connection with the Divine.

8. The Test of Faith

On his journey, Gilson discovered that every adversity in the new country was also a spiritual trial. Like Job in the biblical tradition, he was tested to the limit: losing everything so that his faith might be purified and consolidated. Resistance against despair, perseverance in prayer, and the pursuit of knowledge became shield and sword in the struggle.

9. The Universal Value of the Experience

Gilson’s testimony resonates with the destiny of many contemporary spiritual migrants. In a globalized world, oppressions are not limited to one’s place of birth: they cross borders and adapt to new contexts. Thus, Gilson’s experience demonstrates that spiritual imprisonment is not an individual or national problem but a universal one — a reflection of forces that exploit human energies on a global scale.

10. Conclusion of the Stage

Emigration was not the end of the struggle but a new chapter. Nevertheless, it was also an opportunity for profound learning: only by understanding that the battle is cosmic, and not merely territorial, is it possible to reinforce inner defenses and build new alliances of light. Gilson’s path in this stage is therefore testimony that spiritual liberation requires not only physical escape but also the reconstruction of consciousness, the selection of bonds, and unwavering faith.

Stage 5 — Awakening and Resistance

The life path of Gilson Guilherme Miguel Ângelo reached a decisive turning point when, exhausted by losses and invisible oppression, he understood that liberation would not come merely from geographical escape or human effort, but from a radical reorientation of the spirit. This moment of awakening marks the beginning of conscious resistance. As in many accounts of spiritual initiation (Eliade, Rites and Symbols of Initiation, 1958), it was in the densest darkness that the spark of transformation appeared.

1. Prayer as a Weapon of Defense

Gilson found in daily prayer not an empty ritual, but a living shield. Prayer became a discipline, a spiritual breath aligning body, mind, and soul with the Divine. Studies in contemporary spirituality (Pargament, The Psychology of Religion and Coping, 1997) confirm that regular prayer functions as a factor of psychological and spiritual resilience, providing strength in the face of suffering. For Gilson, prayer was the way of declaring that he would not surrender to the forces seeking to consume him.

2. The Pursuit of Knowledge

The second pillar of awakening was study. Gilson immersed himself in biblical, theological, and philosophical knowledge, realizing that both human and spiritual wisdom are weapons against the ignorance that sustains imprisonment. This path echoes the counsel of Hosea 4:6: “My people perish for lack of knowledge.” By uniting Scripture, classical theology, and contemporary philosophy, he perceived that each revealed truth was a key capable of opening invisible locks.

3. Severing the Past

Liberation required a drastic measure: radically distancing himself from people and environments linked to the cycle of oppression. This painful yet necessary act is described in psychology as the “rupture of toxic patterns” (Bowen, Family Therapy in Clinical Practice, 1978). Spiritually, it is the gesture of cutting cords that tie the soul to dead harbors. Gilson realized that only by building new bonds — with diverse cultures and souls uncontaminated by the family’s web — could he breathe freely and rebuild his own life.

4. Discipline and Restriction

Awakening also translated into discipline: avoiding habits, places, and practices that opened portals to harmful dimensions. This included everything from superficial relationships to ethical and spiritual conduct which, if neglected, could reopen the door to imprisonment. Such vigilance corresponds to the biblical principle of sobriety (1 Peter 5:8: “Be sober and vigilant”) and to the philosophical idea of asceticism as self-mastery (Hadot, Exercices spirituels et philosophie antique, 1981).

5. The Discovery of Mediumship

In the midst of this process, Gilson began to understand that his sensitivity was not a weakness but a gift. Mediumship, once exploited by oppressive forces, became a tool of discernment. Recognizing his capacity to feel, foresee, and engage with invisible dimensions was essential for embracing the purpose of his life. This recognition connects with Jung’s notion of individuation (The Archetypes and the Collective Unconscious, 1969): the process by which the individual integrates his totality and fulfills his destiny.

6. From Personal Struggle to Collective Mission

The greatest revelation of awakening was realizing that the battle was not only about himself. Gilson understood that his experience reflected a phenomenon lived by thousands — perhaps millions — of people trapped in similar cycles. His mission therefore transcended the personal level: to educate, liberate, and save others. Just as Viktor Frankl (1946) discovered in suffering the mission of teaching meaning, Gilson found in his pain the call to become a spiritual and intellectual guide.

7. Resistance as a Way of Life

Resistance ceased to be a reaction and became a way of living. Every decision — in work, family, studies, friendships — became a criterion of alignment with the light. Resistance, in this context, is not merely survival but re-existence: reconstructing life from principles that break the chains of darkness.

8. The Universal Value of Awakening

Gilson’s experience reflects a universal archetype: the spiritual hero who, after being wounded and imprisoned, awakens to a greater mission (Campbell, The Hero with a Thousand Faces, 1949). His journey shows that awakening is not the privilege of a few, but a path open to all who choose discipline, knowledge, and faith as weapons of resistance.

9. Conclusion of the Stage

Gilson’s awakening marked the transition from prisoner to spiritual warrior. He ceased being merely a victim of external forces and became an active agent of his own liberation. This conscious resistance is what enabled him not only to survive, but to transform his pain into wisdom, his struggle into mission, and his mediumship into service to others.

Stage 6 — Liberation and the New Mission

The liberation of Gilson Guilherme Miguel Ângelo did not occur instantly, but through a painful and progressive process that demanded faith, resilience, and spiritual discipline. After years bound by invisible chains — financial losses, slander, inexplicable illnesses, and social isolation — he began to realize that his life was preserved for a greater purpose. Death, betrayal, and even hunger were not able to destroy him completely, and this awareness revealed that the hand of God had always been present, even in the darkest moments.

Looking back, he understood that material losses were not signs of abandonment but instruments of purification. Everything that had once been an illusory support — self-interested relatives, false friends, corrupted businesses — was stripped away so that he might learn to walk only with what is eternal: faith, truth, and spiritual mission. In this journey, his wife, Alexandra Marina Carvalheda Lima Ribeiro Miguel Ângelo, and his children became his anchor and fortress. Without them, the fall would have been irreversible, but with them, the flame resisted the storm.

The discovery of his mediumship was another milestone: he ceased to view it as a curse or negative inheritance and began to see it as a divine tool for discernment, teaching, and liberation. Where once there had been fear and confusion, there was now clarity and direction. The veil of deception fell, and the energy that had previously been drained by hostile spiritual domains was redirected toward a concrete mission: to become a missionary of light.

Thus, from prison was born the liberator, and from suffering arose the master. Gilson embraced the vocation of educating those who suffer in silence, rescuing those ensnared in invisible webs of witchcraft, addictions, and spiritual debts, and showing that liberation is not merely a theory but a living experience. This stage marks the transition: he is no longer the victim, but the guide; no longer the persecuted, but the herald of a spiritual science capable of transforming destinies.

Stage 7 — The Denunciation of Hidden Structures

Gilson’s voice here becomes both accusation and map: to denounce is to show how the forces that imprison lives operate in circuits — not merely as isolated magic, but as a social, economic, and political system that captures human energy to feed hidden worlds and privileges. He affirms — and testifies — that millions live unaware that they are part of this machine: manipulated spiritual inheritances; inherited occult pacts; and even democratic and legal apparatuses instrumentalized to cover up plunder. Below, I explain step by step how this works and what must be done to dismantle the mechanism.

How Hidden Structures Operate — Step by Step

1. Identification of the “star”
   Agents (family members, superiors, ritual orders) detect who carries a “mark” or potential — sensitivity, gifts, charisma — and begin to monitor and map that person’s life.
2. Infiltration through social ties
   The entry point is internal: invitations to work, partnerships, marriages, co-management of goods. The intruder exploits natural trust to climb into the victim’s productive and affective space.
3. Ritual and symbolic anchoring
   Practices (oaths, rites, offerings) create invisible bonds — what various traditions call “oath,” “juju,” or “spiritual contract.” These actions formalize appropriation.
4. Energetic and economic transfer
   Spiritual domination translates into material effects: prosperity for the usurpers; stagnation, lawsuits, and loss of goods for the victim. It is a double expropriation — of spirit and of resources.
5. Reputation destruction
   Slander, defamation, and social isolation cement the fall: discrediting the victim facilitates their expulsion from protective networks and legitimizes plunder.
6. Institutional support
   The network uses official structures (administrative corruption, courts, economic networks) to consolidate appropriation, turning sorcery into policy and economy.
7. Spiritual ambassadors and intermediaries
   Embodied and disembodied agents (as Gilson describes) work together to maintain the energy flow: an invisible recruitment of collaborators who act as the “arms” of the system.
8. Historical normalization
   Across generations, pacts and practices take root and become seen as tradition, making legal and moral contestation difficult.
9. Exportation and scaling
   The system is not confined: it feeds transnational networks that convert human light into income, power, and influence — hence the sense that “entire nations” are enslaved to supply hidden worlds.
10. Human consequences
    The result: poverty, illness, loss of meaning, family disintegration, and spiritual coercion. The individual loses access to their own energy and mission.

Evidence, Parallels, and Sources (for Theoretical Framing)

• African traditions and ethnographies (Evans-Pritchard; juju and witchcraft practices) document the belief that spells affect fortune and reputation.
• Spiritist doctrine (Allan Kardec) and mediumistic literature (e.g., Nosso Lar) describe bonds, obsession, and affinity-based groupings.
• Philosophy and psychology (Jung, Marx) help interpret spiritual alienation and collective complexes that sabotage the subject.
• Contemporary studies on human trafficking and “juju & trafficking” show how ritual beliefs are weaponized for exploitation.

(These references serve to ground the denunciation without reducing the phenomenon to words alone: interdisciplinary investigation is necessary.)

How to Denounce and Dismantle the Mechanism — A Practical Action Plan

1. Document patterns — record timelines, witnesses, and documentary evidence (contracts, transfers, messages) to connect the invisible with the visible.
2. Network of witnesses — create community support groups to validate testimonies and protect victims from retaliation.
3. Legal and forensic intervention — use financial auditing, forensic expertise, and formal complaints when abuse has material repercussions.
4. Psychological and health support — trauma, dependency, and signs of obsession/exhaustion require specialized clinical care.
5. Ethical rituals of unbinding — led by recognized elders, with transparency and moral criteria, to break bonds without creating new ties of power.
6. Education and prevention — community programs explaining how bonds may be used for exploitation, teaching how to cut dependencies and strengthen resilience.
7. Public policy and legislation — propose norms that classify ritual exploitation as a correlated crime (trafficking, threat, coercion); provide protection for victims.
8. Interdisciplinary reintegration centers — bringing together lawyers, psychologists, theologians, anthropologists, and community leaders for comprehensive reparation plans.
9. Reputation and truth campaigns — restore victims’ names by legal and social means (media, open letters, public statements).
10. International action and cooperation — when networks cross borders, involve NGOs, international organizations, and human rights networks.

Conclusion and the GAESEMA Call

For GAESEMA, to denounce is also to educate: it is not enough to expel the oppressor from the invisible — ethical ecosystems must be built to prevent spiritual recolonization. Gilson’s project is to translate denunciation into protection policies, legitimized liberation rituals, and production practices that return to families the right to produce, enjoy, and transmit goods without ontological usurpation. He does not denounce only to punish: he denounces to restore — meaning, dignity, justice, and the possibility that light may once again work for the salvation of the community, and not for the expansion of worlds of oppression.

Stage 8 — The Synthesis of the Process

1. Birth with light and mission
2. Spiritual imprisonment and theft of energy
3. Material and social loss
4. Migration and new struggles
5. Prayer and the search for knowledge
6. Break with the past and personal discipline
7. Discovery of mediumship and mission
8. Liberation and happiness in God

Thus is traced the path of the innocent who, even when fallen into spiritual imprisonment, refuses captivity and fights until finding the light at the bottom of the pit.

Stage 9 – The Current Practice of the Suffering of the Spiritually Imprisoned Man

Gilson Guilherme Miguel Ângelo observed, through direct experience and spiritual study, that many men live trapped in invisible chains which are not merely external or social, but profoundly spiritual. Spiritual imprisonment does not reveal itself in iron bars, but in repetitive cycles of suffering and failure in which man, even with the will to work, cannot reap the fruits of his effort. This prison functions like a gear that consumes energy, creativity, and hope, leaving the individual suffocated and without any apparent way out.

The first manifestation of this spiritual prison appears in unproductive labor: the person strives, performs tasks with dedication, but the benefits never arrive. Employers change their attitude, create obstacles, delay payments, or deny recognition. Thus, even while producing, the spiritually imprisoned man remains empty, as though his energy were being diverted to feed others, leaving him only with exhaustion and frustration.

Another evident symptom is social abandonment: when the spiritually imprisoned man seeks help, those same people whom he once supported turn their backs on him. Friends, relatives, and even colleagues seem incapable of extending a hand. This loneliness is spiritually engineered to reinforce the idea that he is alone, without allies. The mechanism is cruel, because even socially less capable people seem to have more value and receive benefits, while he is always placed in the position of a dependent.

Faced with this cycle, Gilson understood that there was an intentional procedure of spiritual suffocation. The aim of these hidden forces is to keep the victim in scarcity, preventing him from prospering and from fulfilling his true mission. The isolation is not natural, but manipulated: energetic chains make the man feel that, in his own country, no one supports him, as though he had been erased from networks of solidarity.

The way out of this vicious circle requires a radical decision: to cut ties with those who feed on the energy of the spiritual prisoner. Gilson realized that as long as he maintained connections with people who exploited his vital force, he was condemned to repeat the same defeats. The cutting is not only physical, but interior, involving thought, memory, and feeling. To be free means not to be manipulated by nostalgia or the emotional appeals of those who only wish to exploit.

When Gilson opened himself to new cultures and new forms of companionship, he began a process of spiritual regeneration. Other peoples, other friendships, and other environments created new connections of energy. It was in this renewed fellowship that he realized life could be different: his work began to be valued, remunerated, and recognized; his children, previously destabilized by the weight of invisible chains, began to find harmony again; and his own mind became clearer, as though new doors had been opened.

Yet spiritual prison does not easily accept being abandoned. Those who benefited from the past constantly seek closeness, attempting to re-establish ties and reinstall the cycle of exploitation. These attempts come disguised as friendship, reconciliation, or opportunity, but hide the purpose of recovering the energy they once drained. Gilson, however, understood that wisdom is the weapon against sorcery: not allowing contact is protection, because every reunion with these forces can mean destruction, even spiritual or physical death.

From this experience, the author concluded that ethics, love, discipline, and the conscious choice of good people constitute intellectual and spiritual weapons for breaking invisible captivity. To live in integrity is not merely a social virtue, but an energetic shield: whoever aligns with higher principles attracts dimensions of light that automatically repel negative energies.

Thus, the cutting of toxic relationships, combined with the search for higher values, creates a new vibrational field in which the spiritual chains of imprisonment find no access. Liberation, therefore, is not only ritualistic or mystical, but also practical: it is made of conscious choices, healthy relationships, and habits that attune man to goodness.

In the end, the lesson left by Gilson Guilherme Miguel Ângelo is clear: spiritual prison is real, but liberation is equally real. The man who decides to live with wisdom, love, and discipline, surrounding himself with good people and good practices, attracts to himself positive dimensions that allow him to rebuild his life. Suffering, once imposed, becomes learning, and life, once suffocated, opens to prosperity and balance.

Point 9.1 – Academic and Referenced Version

The experience of spiritual imprisonment narrated by Gilson Guilherme Miguel Ângelo can be understood within a broad tradition of studies that articulate religion, psychology, and anthropology. The notion of a man who works but does not enjoy the fruits of his labor echoes the concept of alienation already described by Karl Marx (1844), but also extends into the spiritual field, as energetic theft or diversion of merit. It is a condition in which the individual’s production does not return to benefit himself, but is diverted to strengthen others — whether social structures or invisible spiritual forces.

Anthropologically, African societies report similar phenomena in the form of witchcraft of capture: according to Evans-Pritchard (1937), the Azande believed that magical forces could block someone’s prosperity, even if he worked intensely. In the Angolan tradition, practices of kimbanda or ndoki also report cases of imprisonment of a person’s vital force, resulting in material and social stagnation (cf. Henderson, 1990).

From a psychological perspective, Carl Jung (1964) described the phenomenon of psychic complexes: networks of memories and emotions that imprison the individual in repetitive patterns. Thus, the spiritually imprisoned man lives in a vicious cycle similar to that described by Jung: “the more a person struggles against certain unconscious forces, the more these forces become active and dominate him” (Man and His Symbols). This mechanism can be read as parallel to the spiritual imprisonment observed by Gilson.

In the field of Spiritism, Allan Kardec (The Mediums’ Book, 1861) speaks of obsessing spirits, who cling to the incarnated and interfere directly in their activities. He explains that obsession can lead to failures, isolation, and even illnesses, while liberation occurs through moral strengthening and the cutting of ties with harmful practices or people. This vision coincides with Gilson’s conclusion: only an inner reformation, based on ethics and love, is capable of breaking invisible chains.

Gilson realized in practice that social abandonment is part of this imprisonment. No one helps the spiritually imprisoned man, because the network of connections is blocked. Even less capable people are favored in his place, reinforcing the sense of defeat. This exclusion recalls the notion of “structural marginality” in sociology (cf. Castells, 1999), where systems of power select who may or may not prosper. The spiritual dimension amplifies this concept, showing that marginality is not only economic, but also energetic.

The solution, as the author experienced, was the radical cutting of toxic ties. This finds support in contemporary studies on parasitic relationships: according to Baumeister (2002), toxic people drain emotional energy, blocking the growth of others. Gilson recognized that such relationships, on the spiritual plane, are channels of energetic drainage. Closing these channels means opening space for new healthy connections.

When the author entered new cultures, he experienced progressive liberation: recognized work, balanced children, constructive new friendships. This process can be explained by Rupert Sheldrake’s principle of morphic resonance (1981), which suggests that energy fields and collective habits shape life. By changing his social and cultural circle, Gilson shifted fields of resonance, attracting a higher vibration.

Attempts from the past to re-establish ties are also described in various traditions as the “return of the obsessor” or “reclaiming of the spiritual slave.” Anthropologists such as Comaroff & Comaroff (1999) describe in southern Africa the belief that ex-spiritual companions or sorcery masters always try to recover the person who escaped their influence, as they do not wish to lose the energy once controlled.

Finally, Gilson’s conclusion converges with both classical and modern authors: spiritual liberation depends on ethics, discipline, and good relational choices. Kardec (The Gospel According to Spiritism, 1864) affirms that “lower spirits cannot resist a soul that cloaks itself in the practice of goodness.” In philosophical terms, this is equivalent to saying that light naturally repels darkness.

Thus, point 9 reveals that the suffering of a spiritually imprisoned man is not merely an individual experience, but part of a universal network of exploitation of vital energy. Liberation requires awareness, cutting of harmful ties, insertion into new fields of fellowship, and moral strengthening. This process, though painful, is a path of regeneration and proof that the human spirit can overcome even the subtlest chains of imprisonment.

Conclusion: Mission in the Contemporary World

Today, Gilson Guilherme Miguel Ângelo writes not only as a thinker, but also as a victim and survivor.
He knows that his personal struggle is a symbol of a collective process: humanity trapped in networks of oppressive traditions.
His testimony is proof that liberation is possible when there is faith, discipline, and knowledge.
And his mission is now clear: to open people’s eyes, to educate their children, and to guide society to break the cycle of spiritual prisons, walking toward light, love, ethics, and discipline as conduits of spiritual evolution.ain into awareness and awareness into service. Thus, the divine mission is fulfilled, illuminating not only the bearer of light but the whole community.

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