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

Abstract
This study, grounded in GAESEMA Ontology, presents a path of spiritual and social liberation through the analysis of nine stages of overcoming oppressive bonds that imprison body and soul. Beginning with the recognition of the problem and individual awareness, the journey advances through the naming of the bond, confession, prayer, and meditation practices, reaching decisive moments of rupture, healing, and prevention. At every stage, the process is illuminated by biblical references (Romans, John, Galatians), by philosophical thought (Augustine, Kant, Paulo Freire), and by a socio-spiritual approach that understands the human being as an indivisible unity.

The model proposes that liberation is not reduced to an isolated act but constitutes a continuous existential pedagogy, rooted in faith, discipline, and community practice. By combining prayer, meditation, and social support policies, GAESEMA Ontology outlines an integrative path where human dignity prevails over structures of fear and manipulation. In its ultimate horizon, body and soul align with the production of life, revealing that true prosperity is not material accumulation but the experience of freedom, peace, and spiritual communion.

Introduction
In GAESEMA Ontology, the human being is conceived as an integral unity in which body and soul are inextricably intertwined. Life cannot be reduced to merely material or merely spiritual dimensions; rather, it must be understood as a totality that integrates physical existence, consciousness, spirituality, and social practice. This vision rejects the fragmentation of the human being, often promoted by religious or scientific discourses that separate body and soul as if they were autonomous and isolated realities. The starting point, therefore, is to recognize that every bond — whether affective, social, political, or spiritual — simultaneously impacts both dimensions of human existence.

It is in this context that the reflection on so-called spiritual ties or coercive bonds emerges. Under forms of oaths, pacts, or symbolic manipulations, such ties imprison the human being within dynamics of fear and dependency. Sacred Scripture testifies that “it is for freedom that Christ has set us free” (Galatians 5:1), indicating that no form of spiritual oppression has authority over those who walk in the truth. However, social reality demonstrates that religious manipulation, psychological exploitation, and oppressive bonds persist in vulnerable communities, producing suffering that is not only spiritual but also social and economic.

From a philosophical perspective, this problem is inscribed in the tension between freedom and domination. Kant, in his ethics, affirms that the human being must always be treated as an end in itself, never as a means. Thus, any system that imprisons human consciousness through coercive oaths violates its fundamental dignity. Paulo Freire, in turn, adds that authentic liberation requires conscientização (critical awareness): only when the individual critically understands the mechanisms of oppression can a process of integral emancipation begin. In this sense, GAESEMA Ontology proposes not only inner liberation but also a social pedagogy that forms subjects who are conscious of their sacred condition.

Biblically, the liberation from such bonds refers to a logic of covenant with God that surpasses any human pact. The apostle Paul writes in Romans 8:38-39 that “nothing will be able to separate us from the love of God that is in Christ Jesus.” This conviction establishes a theological foundation to affirm that coercive bonds are illusory, devoid of real power, and dissolve before a conscience enlightened by faith. At the same time, Christian tradition has always articulated prayer and spiritual discipline as means of cutting negative ties and establishing a life of communion and fullness.

From a logical perspective, one may argue that a coercive spiritual bond subsists only insofar as the subject recognizes it as valid. If the conscience rejects such a bond and replaces it with a new reference of meaning — in this case, divine truth — then the pact loses its efficacy. This logic is based on the premise that the symbolic value of any oath depends on the subject’s consent. The process of liberation thus consists in withdrawing the power attributed to the bond and restoring it to the free conscience oriented toward the good.

Within this horizon, GAESEMA Ontology structures a nine-stage journey that progresses from the recognition of the existence of bonds to the prevention of their re-articulation. It is an integral itinerary that combines spirituality (prayer, meditation, liturgy), philosophy (freedom, consciousness, dignity), and social practice (education, support networks, public policies). More than a manual, the path is a proposal for existential transformation — individual and communal — which restores to the human being its centrality as a producer of life and guardian of its own freedom.

Thus, the present reflection is justified by the urgency of confronting practices of exploitation that, under a spiritual guise, perpetuate systems of domination. GAESEMA Ontology proposes that true spirituality is not rooted in fear but in freedom; not in subjugation but in the production of life in abundance (John 10:10). This is the nucleus from which the itinerary of nine stages unfolds, articulating theory and practice, faith and reason, body and soul in a synthesis of integral liberation.

Development

Stage 1 — Origin of the Bond: How the Connection Arises

The origin of a spiritual bond lies at the intersection of freedom, desire, and deep intention. As Thomas Aquinas teaches, “the will is the motor of the soul,” meaning that every bond arises from the inner movement of wanting. Gilson Guilherme Miguel Ângelo expands this classical notion, affirming that the genesis of a spiritual bond can occur in two distinct modalities: one conscious, founded on the free choice between two subjects, and another unconscious or manipulated, stemming from the intervention of spiritual agents who use ritualistic methods to influence another’s mind and free will.

In the first, more Thomistic definition, the bond arises from an experience of attraction or affinity, which may manifest in friendships, love, partnership, or solidarity. In these cases, the subjects believe they are acting freely, uniting their desires and intentions around a shared project.

In the second definition, Ângelo describes the action of “manipulative spiritual households,” where ill-intentioned individuals, through rituals or enchantment techniques, intervene in another’s unconscious. This manipulation, often occurring during sleep, leads the individual to believe they possess their own will when, in reality, they are driven by implanted ideas. The result is an artificial bond that primarily benefits the manipulator.

This contrast reveals a cosmic reality: the spiritual system responds to each action with an equivalent reaction. Here manifest the so-called cosmic debts, in which no human being escapes the law of return (Galatians 6:7). The bond, therefore, can be the fruit of a genuine choice or an intrusion that captures the subject’s freedom.

Philosophical Dimensions

In Hegel’s reading, every human relationship carries within it a struggle for power. In his famous master–slave dialectic, he asserts that when two consciousnesses meet, a struggle for recognition occurs: the stronger consciousness assumes dominance, and the weaker submits. Thus, social bonds of hierarchy and dependence arise. Gilson Guilherme Miguel Ângelo connects this perspective to the spiritual dynamic, indicating that bonds may form both in natural relationships (friendship, love, work) and in invisible spiritual confrontations.

Søren Kierkegaard, in The Sickness Unto Death, asserts that despair is the illness of the soul that distances itself from its relation with the Eternal. The initial rupture with God opens the individual to vulnerability from external influences, making them a target for manipulative bonds. Ângelo interprets this idea as the existence of a natural portal: at moments of fear, anguish, or fragility, the soul becomes exposed to the entry of external forces—whether beneficial or parasitic.

Step-by-Step Formation of the Bond

1. Voluntary Pact — Oaths, alliances, and conscious promises made before spiritual entities or forces (Exodus 23:32) create bonds that transcend the material sphere.
2. Moral or Karmic Debt — Acts of injustice, violence, or exploitation generate a spiritual debt. As Christ teaches: “With the measure you use, it will be measured to you” (Luke 6:38).
3. Repeated Vice — Compulsive habits (alcohol, drugs, pornography, emotional manipulation) enslave the will, opening space for the dominion of sin (Romans 6:16).
4. Trauma and Fragility — Experiences of violence or humiliation break psychic protection, as shown by African anthropological studies on juju or ogboni practices.
5. Emotionally Manipulated Promises — Commitments made under deception or enchantment, often during sleep, lead the individual to believe they are exercising their own will when, in fact, they are spiritually manipulated.

Final Reflection

For Gilson Guilherme Miguel Ângelo, every human being is born connected to a primary spiritual sect: the covenant with the Divine Creator. All other spiritual households—positive or negative—are subordinate to God. The power of free will remains inalienable, even if obscured by manipulations. Thus, even when imprisoned in hidden bonds, a person can liberate themselves by reconfiguring their original relationship with God.

In sum, the origin of the spiritual bond is a field of tension between the freedom granted by God and manipulations of evil. Recognizing this dynamic means understanding that the true path to liberation lies in restoring the initial bond with the Creator.

Stage 2 — Opening: Why a Person Becomes Vulnerable

No spiritual bond can be established without a previously opened door; this biblical metaphor resonates with Jesus’ teaching: “Watch and pray, so that you will not fall into temptation” (Matthew 26:41). The opening that allows an influence—whether benevolent or malevolent—to take hold always has a relational origin: an encounter between humans that, by its nature, creates conditions of access to another’s consciousness. Gilson Guilherme Miguel Ângelo adds a practical analysis to this theological reading: the doors may be both extreme events (grief, loss, trauma) and small daily permissions (repeated contact, emotional intimacy) which, accumulated over time, make the soul more permeable.

From a logical perspective, opening oneself is a cost–benefit operation: freedom (the “cost” of exposure) is put at risk in exchange for a gain (comfort, affection, security). When the gain is real and reciprocal, a healthy bond forms; when the gain disproportionately benefits the other, vulnerability is established. Philosophically, this dynamic combines Hegel’s analysis of recognition—where meeting another is also a struggle for influence—with the Christian ethical intuition that the human heart must be guarded (Proverbs 4:23) to avoid being overtaken by disordered affections. Augustine reminds us that a heart open to what is inferior becomes an object of affective enslavement; Kierkegaard notes that despair arises when the relationship with the Eternal is broken. Both show that opening has a foundational spiritual component.

Gilson highlights two main pathways of opening: (1) the conscious route—when the individual deliberately trusts, makes vows, or engages in partnerships; (2) the manipulated route—when the individual, in a state of fragility (sleep, grief, intoxication), receives emotional or symbolic implants that subsequently guide their behavior upon “waking.” Religious anthropology documents symbolic insertion procedures through promises, oaths, and rituals; psychology adds that states of exhaustion, trauma, or intoxication reduce critical capacity, creating a perfect window for subtle coercion. Thus, opening is both a matter of context (what happens around the individual) and internal condition (psychological and spiritual forces limiting resistance).

Practical Mechanisms and Logical Examples

1. Repetition and Familiarity — Repeated contacts (calls, gatherings, favors) create neural and affective patterns; familiarity reduces suspicion and increases trust. Social psychology calls this the “mere exposure effect”: the more one is exposed, the greater the acceptance—which, in manipulative situations, becomes an entry point.
2. Reduced Vigilance States — Sleep, grief, substance use, or emotional shock weaken rational defenses; in these moments, symbolic or telepathic suggestion (within Gilson’s theoretical framework) finds fertile ground.
3. Emotional Promises — Offers of assistance, protection, or shared future made during vulnerability activate gratitude and commitment in the individual, formalizing bonds that solidify as internal obligations.
4. Authority and Ritual — Rites, words of power, and symbolic objects (oaths, public promises, pacts) function as psychological “signatures”: the person who swears feels bound. The Bible and religious tradition warn against reckless oaths (Exodus 23:32; Deuteronomy 23:21–23).
5. Social and Community Networks — Community belief lends credibility to pacts; a community that validates an oath makes it socially difficult to break.

Gilson illustrates these mechanisms with historical and everyday examples: Solomon’s downfall, who engaged with foreign cultures and became subjected to practices that alienated his heart; the decline of empires (Constantinople, Rome) as macro-historical signs of how successive openings and poorly evaluated alliances change destinies. On a personal level, the same process occurs when someone “known for years” waits for a single lapse to regain intimate and harmful access.

Step-by-Step (Dynamics of Vulnerability)

1. Initial Encounter — Mutual evaluation, exchange of symbols of trust (smiles, favors, invitations).
2. Deepening — Repetition of contacts, sharing of secrets, mediation by third parties (mutual friends, leaders).
3. Emotional Disarmament — Episodes of grief, guilt, or loneliness create fragility; the person readily accepts promises.
4. Symbolic Formalization — Oaths, promises, and rituals that function as psychological contracts.
5. Normalization — Repeated practice (habits, dependence) makes the bond automatic and difficult to break.

Each stage is a window for preventive intervention: interrupt repetition, strengthen spiritual vigilance (prayer, community discernment), and restore psychological support to reduce the possibility of fixation.

Risk Indicators (Observable Symptoms)

• Sudden emotional intensity: passion, hatred, guilt that alters judgment.
• Progressive isolation: cutting off external supports in favor of the new bond.
• Change of priorities: decisions exclusively benefiting the other.
• Dependence on rites or objects: external beliefs become the reference for action.

Protection Pathways (Theological and Practical)

Gilson’s proposal combines spiritual discipline and rational practices: vigilance (Matthew 26:41)—both prayer and critical attention; concrete boundaries (cutting manipulative contacts); affective education (training on bonds and manipulation); and clinical resources (psychotherapy for trauma). From a biblical and liturgical perspective, invoking protective passages (Psalm 91; Ephesians 6:11–18—“put on the full armor of God”) and restoring the heart through sacramental and community practice run in parallel with psychological interventions that recover autonomy.

Philosophical Reflection and Conclusion

Augustine describes the human heart as an “open house to infinity”: if not oriented toward the Good, it becomes a receptacle for disordered forces. Kierkegaard reminds us that loss of relationship with the Eternal opens the way to despair—the primordial condition for doors to open. Gilson calls us to daily responsibility: vigilance is not paranoia; it is ethical discipline. Opening is inherent to community life but must be managed with criteria of truth, boundaries, and self-control. In short, a person becomes vulnerable when they mix need with trust without discernment; overcoming this requires restoration of critical judgment, community support, and spiritual practices that re-articulate free will as the primary key of protection.

Stage 3 — Effective Bond: The Moment of Fixation

In GAESEMA Ontology, the effective bond represents the instant when a relational link ceases to be merely potential and begins to operate as a consolidated circuit. Words, rituals, habits, and gestures create “ontological cords,” true channels for the transfer of vital energy between individuals and collectives. Where previously there was only interaction, a network of obligations, dependencies, and legitimacies now establishes itself—supporting communal life while also potentially imprisoning free will when manipulated.

Gilson Guilherme Miguel Ângelo explains that these cords are living spiritual structures because they carry memory, vibration, and purpose. They do not exist solely on a symbolic level but function as conduits of energy traversing body, soul, and society. Thus, while Thomas Aquinas spoke of the will as the motor of the soul, GAESEMA Ontology adds that social and spiritual repetition converts that will into an energetic pact, capable of either liberating or enslaving.

Ontological and Biblical Foundation

The Bible warns that “death and life are in the power of the tongue” (Proverbs 18:21). This means that words, when spoken with faith, fear, or intense emotion, do not merely communicate—they create spiritual and social realities. Jesus, teaching about “binding and loosing” (Matthew 18:18), confirms that human words have cosmic resonance. GAESEMA Ontology interprets this principle as a universal law of cosmic reciprocity: everything that is pronounced and ritualized returns in the form of a bond.

Levinas, recalling that the encounter with the other is always an ethical call, alerts us to the vulnerability of consciousness before the gaze of another. Gilson goes further: he reminds us that this call, when manipulated in states of fragility (sleep, pain, loneliness), becomes ritualistic domination, transforming the person into a spiritual puppet of external interests.

Dynamics of Fixation

The fixation process occurs when four forces converge:

1. Performative Word — Verbal declarations, whether promises, oaths, or curses, function as symbolic contracts. As Austin and Searle demonstrated, certain utterances do not describe but bring about reality. GAESEMA Ontology adds that such words vibrate in the cosmos and generate energetic cords.
2. Ritual and Symbolic Object — Sacrifices, use of blood, exchange of personal objects or fetishes give visible form to the pact. The Old Testament prohibits such practices (Deuteronomy 18:10–12) because they hold spiritual sealing power. Gilson notes that many manipulators operate precisely here, “anchoring” another’s soul in material symbols.
3. Compulsive Habit — Repetition fixes vibrations. Whether in addiction or ritualized prayer, each repetition reinforces the psychic and spiritual circuit. For Jung, autonomous complexes gain life of their own; in the GAESEMA reading, they become spiritual cords that imprison when not guided by conscious freedom.
4. Community Credibility — A pact remains alive because the community legitimizes it. Public belief in a promise or ritual provides social support for the bond. This explains why breaking a connection is not just an individual act but also a process of communal reconfiguration.

To these four, Gilson adds a subtle fifth element:

5. Emotional Promises Under Manipulation — Fixation occurs when an individual, in a state of sleep or fragility, is induced to accept promises that are later internalized as their own. At this point, consent is manipulated and free will is effectively hijacked.

Ontological and Historical Examples

GAESEMA Ontology reminds us that no empire falls solely by external force: there have always been cords of internal fixation that opened breaches. This was the case with Solomon, whose multiple marital alliances led to idolatry, and with Constantinople, weakened by poorly managed political pacts and openings. The same occurs in daily human relations: a simple favor or promise, repeated and trusted by the community, can transform into an imprisoning bond.

Integrated Philosophical Reflection

• Plato, in the Phaedo, teaches that the soul conforms to what it clings to.
• Augustine speaks of disordered love as the cause of the servitude of the will.
• Hegel interprets bonds as struggles for recognition, where the weaker consciousness ends up dominated.
• Jung shows that the collective unconscious and repetitive complexes can acquire autonomy.

GAESEMA Ontology synthesizes: the effective bond is an ontological convergence of word, habit, ritual, and community, always mediated by free will. However, when manipulated, this free will becomes false freedom, inaugurating spiritual imprisonment.

Practical Implications

Breaking the bond requires multi-scalar action:

• Verbal level: declare annulment and restore the power of the word.
• Ritual level: neutralize or undo the sealing object.
• Habitual level: break repetition, replacing destructive patterns with liberating practices.
• Community level: rewrite the public narrative and restore the victim’s dignity.

Partial Conclusion

The effective bond is the critical moment of spiritual and social imprisonment: where affinity becomes chains. Recognizing its mechanisms—word, ritual, habit, community, and manipulation—is essential for responsible intervention. As Gilson Guilherme Miguel Ângelo insists, the ultimate key lies in ontological free will, a divine gift that, even when obscured by pacts or manipulations, is never fully nullified. Returning to the original bond with God is, in GAESEMA Ontology, the path to liberation and full restoration of the soul.

Stage 4 — Consolidation: How the Bond is Maintained and Strengthened

General Principle
Consolidation represents the transformation of an event into a structure: what began as an act, promise, or ritual occasion becomes routine, social norm, and bodily pattern.

Scripture warns about the cumulative power of desire: “Then desire, when it has conceived, gives birth to sin; and sin, when fully grown, brings forth death” (James 1:15)—an image that helps understand the force of repetition.

In GAESEMA Philosophy, consolidation is read as a vibrational feedback cycle, in which fear, repetition, and social legitimization feed invisible cords that bind body and soul. Augustine already warned against disordered love that enslaves the will; Kierkegaard described “active despair” as the individual’s cooperation with their own imprisonment—categories that illuminate the internal co-optation of the captive.

Neuroscience provides empirical support for this metaphor: “neurons that fire together wire together” (Hebb, 1949), meaning repeated patterns fix brain circuits and make breaking free more difficult. Clinical psychology confirms: chemical and emotional dependencies establish neural and somatic routines that mimic rituals; the body learns to respond before the mind.

Gilson Guilherme Miguel Ângelo, based on lived experience and case observation, emphasizes that consolidation is the decisive phase because it converts initial naivety into annual routine—a “temporal program” that must be understood in order to be broken. For Gilson, God gave humans not only free will but also time; repeated cycles allow both the maintenance of the bond and its eventual conscious rupture.

The feeding analogy proposed by Gilson—just as we need to eat multiple times a day, bonds also expire and are renewed—highlights the temporal dimension of the process and opens a practical window for intervention.

Mechanisms of Bond Maintenance
Those who consolidate the bond know that periodic renewal is necessary: those who drain energy return periodically to “refuel” the system and thus maintain control. Therefore, people who have disappeared often reappear at predictable moments; this reappearance is part of a ritual and social strategy for bond reactivation.

Gilson calls this practice “programmed déjà-vu”: it is not mere chance but ritualized repetition aimed at continuing dominance. Recognizing the temporal pattern—the “seasons of suffering”—allows one to map when the bond reactivates and anticipate protective and containment measures.

He recommends correlating periods of crisis with the circle of contacts who reappear during these windows to identify, by correlation, those who historically participate in reactivation. Identifying the “energy drainers” becomes possible when the timing of episodes is cross-referenced with the list of contacts who frequently resurface.

Spiritually, Gilson proposes a simple and practical inner gesture: upon encountering someone who was absent, internally proclaim, “God protect me from any harm or plan I do not know”—an act of faith that, according to his experience, reduces the effectiveness of ritualistic attempts.

This procedure should be complemented by community prayer and the habitual use of protective prayers (e.g., the Lord’s Prayer) as liturgical practices for collective protection.

Progression and Ethical Implications
Gilson also observes a moral progression in the beneficiaries of the bond: initially humble, they become arrogant and demanding as they accumulate energy and power from exploitation. The escalation of greed and humiliation is predictable: those who feed on another’s energy cease to recognize the other as a person and begin to treat them as a disposable resource. This pattern confirms Hegelian readings of domination and recognition: the dominator demands acknowledgment and reduces the other to servitude, completing a relational circuit of subjugation.

From an ethical perspective, consolidation reveals that freedom is not merely an isolated choice but a relational competence built over time through practices, narratives, and rituals. Typically, a consolidated bond produces somatic manifestations (extreme fatigue), behavioral manifestations (compulsions), and social manifestations (isolation), which reinforce imprisonment and make denunciation more costly.

Isaiah offers a word of hope and diagnosis: “He gives strength to the weary” (Isaiah 40:29), implying that breaking the cycle depends on a higher restorative force. Consolidation requires simultaneous intervention across three interlinked axes: body (routines and health), soul (spiritual practice and moral integrity), and community (delegitimizing the pact).

Gilson emphasizes that effective rupture often depends on the radical cutting of contact with agents of the bond—a painful but necessary act to interrupt the system’s periodic feeding. Such absolute severance obeys the biblical principle linking the earthly and spiritual: “Whatever you bind on earth will be bound in heaven” (Matthew 16:19; cf. Matthew 18:18)—action in the human realm has spiritual repercussions.

Consolidation uses sealing objects, commemorative dates, and collective memories to maintain itself; neutralizing these symbols is a strategic step to disarm the bond. Neutralizing sealing objects involves ethical, ritual actions preferably supervised by recognized moral leaders, avoiding the replacement of one bond with another. Gilson also highlights the use of public humiliation by the aggressor: asserting dominance before third parties reinforces the social legitimacy of the bond and increases the cost of rupture. When the community validates the oath or stigma, breaking it carries high social cost; hence, programs for reputation restoration and restorative justice are necessary.

The economic logic of the bond is clear: those who live off energetic nourishment invest in rituals and networks to protect their source; therefore, legal and economic intervention is crucial to weaken the material support of the bond. Consolidation can also be maintained by addictions that create dependency—drugs, alcohol, compulsive behaviors—that keep doors open and create somatic access routes for the invader. Clinically, treating addiction is as strategic as destroying rituals: both reduce access routes and reconfigure fixed neural patterns.

Gilson emphasizes the responsibility of the State and religious communities in prevention: foundational education on cycles of renewal and relational manipulation should be integrated into public protection policies. Theologically, consolidation can be understood as rivalry between spiritual powers; prayer, liturgy, and ethical practice gradually erode the pact’s power. Kierkegaard reminds us that self-consciousness is a prerequisite for liberation: recognizing one’s cooperation with imprisonment is the first step toward choosing rupture. Hegel provides the language of recognition: social liberation requires that the slave first reclaim their soul before demanding bodily freedom.

In Gilson’s practical framework, this reclamation involves prayer discipline, Bible study, moral formation, and restructuring of affective bonds around ethical principles. Operationally, Gilson proposes monitoring two simple indicators: frequency of reappearing contacts and temporal coincidence between these reappearances and personal crises. When the pattern is confirmed, recommended actions include: cutting contact, radically changing routines, seeking therapeutic support, and mobilizing a trusted community. Collective prayer plays a restorative role: when the community places the victim within a field of protection, the cord loses social and symbolic support.

Ritual destruction of sealing objects—under supervision of ethical leaders—is a symbolic and practical act of pact closure (cf. Acts 19:19 as a biblical precedent). Gilson also exhorts vigilance during “renewal periods”: dates when the bond tends to reactivate should be marked by fasting, prayer, and reinforced support.

Psychologically, working on body memory is essential: somatic therapies, EMDR, and interventions that redirect the body to new routines help dismantle automatism. Legally, when crimes are involved, reporting, asset freezing, and removal of the oppressor’s resources weaken the economy sustaining the bond. The combination of spiritual, psychological, social, and legal measures creates a “storm” whose intensity makes system reconstruction difficult. Gilson reminds that oppressors’ arrogance grows with success; weakening them is also a task of restorative justice: restoring voice, dignity, and reputation to victims.

There are additional forms of intergenerational bond consolidation: transmission of practices, stories, and norms that naturalize the pact over generations. Breaking this intergenerational consolidation requires long-term educational strategies and public policies that protect children and youth from abusive normalization. Social restoration involves community reintegration rituals that replace domination rites with healing rites—collective celebrations that restore agency and belonging to the formerly imprisoned.

Gilson attests that persistent prayer, ethical discipline, and changes in social environment rebuild material and spiritual life over time; “time” thus becomes an instrument of liberation when used to create new habits and protective liturgies. Ultimately, consolidation is not terminal: it is challenging but reversible—if understood as a system and attacked at all its nodes through coordinated action combining practical faith, clinical support, legal action, and social reconstruction.

Step-by-Step Practical Summary

1. Continuous reinforcement — identify and interrupt rituals, reminders, and reactivation dates.
2. Addiction treatment — clinical intervention to close somatic entry routes.
3. Social delegitimization — restore reputation and expose pact mechanisms.
4. Neutralize sealing objects — ethical, controlled ritual of undoing.
5. Cut contact — strategic and definitive isolation from bond agents.
6. Legal protection — report crimes, freeze assets, and interrupt funding sources.
7. Support network — establish a permanent community protection circle.
8. Somatic therapy — reprogram body memories and automatic routines.
9. Prayer and fasting schedule — mark “renewal periods” with collective vigilance practices.
10. Preventive education — teach cycles and mechanisms to avoid new capture.

Stage 5 — Effects on the Physical and Social Plan

General
The manifestation of the spiritual bond is not limited to the immaterial dimension; it translates into tangible consequences affecting body, mind, and community. The apostle Paul already warned: “May your whole spirit, soul and body be kept blameless” (1 Thessalonians 5:23), acknowledging that human integrity is unified and indivisible. When vital energy is drained, this unity is broken, and symptoms arise that oscillate between the physical, psychological, and social spheres.

GAESEMA Ontology emphasizes that the drainage of vital energy is the ontological core of the phenomenon: the imprisoned soul sustains, through its own suffering, systems that feed upon it. Thus, what appears as financial crisis, unexplained illness, or social exclusion is not coincidental but part of an invisible machinery of exploitation. Aristotle already reminded us that humans are zoon politikon—political animals—whose health depends on communal life; therefore, forced isolation is a symptom of ontological and spiritual illness.

Philosophy confirms what the Bible illustrates in narratives of possession and oppression (cf. Mark 9:17-29): illnesses without medical cause and uncontrolled behaviors can have spiritual roots. Contemporary studies in clinical psychology and spiritual attachment describe recurring symptoms: chronic fatigue, treatment-resistant depression, psychosomatic conditions, and anxiety crises linked to spiritual or energetic bonds. This convergence of Scripture, philosophy, and science reveals that it is not merely a cultural belief but a complex reality affecting body and society.

Gilson Guilherme Miguel Ângelo defines this stage as the “practical or executive phase” of the bond: this is where manipulation translates into events, the invisible materializes as suffering, and the pact becomes everyday life. The manipulated person unknowingly carries the full weight of the spiritual alliance. In many households, says Gilson, the suffering of the innocent sustains the system of domination: pain becomes nourishment for hidden structures. Sudden financial crises, medically unexplained illnesses, insoluble social conflicts, and even legal injustices proliferate, as the imprisoned soul projects blockage onto the earthly plane.

Clinical and Social Manifestation
Spiritual and scientific literature identifies specific signs: loss of vitality, vulnerability to addictions, recurrence of accidents, blockages in personal progress, relational isolation, and a sense of structural injustice. In all cases, the victim feels that something “greater” hinders their steps, an invisible weight that deprives them of freedom and capacity to react.

The cycle perpetuates because, beyond physical harm, the bond corrodes social ties. Friends drift away, family becomes suspicious, and the community ceases to recognize the sufferer as an active member. Stigma increases imprisonment, as the victim loses allies precisely when support is most needed. From an ethical perspective, this dynamic transforms the exploited into a scapegoat, reproducing social exclusion structures already criticized by philosophers such as René Girard.

Step-by-Step (Operational Summary of Effects)

1. Loss of Autonomy — The victim feels they no longer possess their own will; their freedom seems blocked by invisible forces.
2. Various Dependencies — Chemical addictions, emotional dependencies, or abusive relationships intensify as compensatory mechanisms.
3. Illness Without Medical Cause — Physical and psychological symptoms arise without objective diagnosis, recalling biblical episodes of spiritual oppression (Mark 9:17-29).
4. Social Isolation — The individual loses support from friends and family, reinforcing the cycle of loneliness and vulnerability.
5. Fear of Breaking Free — Spiritual threat keeps the victim submissive; this fear facilitates exploitation by traffickers, manipulators, or ritual groups.

Partial Conclusion
The effects on the physical and social planes show that the spiritual bond is not mere belief but an ontological reality with measurable manifestations. The body suffers, the mind weakens, and the community dissolves. By transforming suffering into a source of energy for exploitative systems, the bond perverts the very essence of life.

Breaking this stage requires multidimensional intervention—spiritual (prayer, fasting, sacraments), psychological (trauma and addiction therapy), communal (support and reintegration), and legal (protection against exploiters). As Isaiah reminds us: “He gives strength to the weary and increases the power of the weak” (Isaiah 40:29). Hope lies in recognizing the cycle, exposing it, and, through faith and action, restoring human integrity in all its dimensions.

Stage 6 — The Role of Hierarchies and Spiritual Regents

General Overview
Various religious and mystical traditions describe orders, environments, and agents that organize destinies and post-mortem coexistence. The biblical text points to multiple dwellings: “In my Father’s house are many rooms” (John 14:2), an image that opens space for diverse vibrational realities. Emanuel Swedenborg expands this vision, postulating that each soul dwells according to the love it cultivated, while patristic thought, for example in Augustine, emphasizes that what we love determines and guides us after death. GAESEMA Ontology proposes that these dwellings are not merely geographic locations but ethical and affective frequencies: the final dwelling is a direct reflection of the moral, affective, and relational patterns built in life.

Within this theoretical framework, it is also important to consider practical testimony from lived experience: Gilson Guilherme Miguel Ângelo reports the existence of “spiritual homes” with regents—organized structures that function both as protective nuclei and, when corrupted, as mechanisms of energetic coercion. For Gilson, these hierarchies operate on two complementary levels:
(a) The organizing level, where wise figures, elders, or regents discipline rituals, transmit norms, and gather affinities.
(b) The predatory level, where agents—embodied and disembodied—act to capture and redirect vital energy.

His concrete experience gives weight to the theoretical hypothesis: these are not merely abstract categories, but operational dynamics that can be described, predicted, and countered.

Theological Alignment and Human Freedom
It is crucial, based on Scripture and theological tradition, to affirm that such attempts at spiritual coercion do not annul the principle of free will. Deuteronomy presents the ethical invitation: “Today I set before you life and prosperity, death and destruction. Now choose life” (Dt 30:19)—a reminder that, despite pressures and bonds, a core of responsible freedom always remains. Augustine adds that we love according to desire; thus, the final dwelling is the fruit of love practiced. Gilson corroborates this practical tension: he witnesses attempts to impose spiritual unions or ritual “marriages,” but also notes that lived love and repeated moral decision-making erode and prevent definitive coercion.

It is in this dialectical zone—ritual coercion vs. ethical freedom—that GAESEMA Ontology finds its practical axis: protecting responsible choice while studying and dismantling capture structures.

Affinity Grouping: Gilson’s Perspective
The classical category—spirits grouped by affinity—finds an operational description in Gilson’s account: spiritual homes gather individuals and consciousnesses that vibrate at equivalent frequencies, and these nuclei may have leadership or regents organizing rituals, calendars, and methods of “collecting” energy. Where theological tradition sees “dwellings” according to love, Gilson’s experience shows that there are also dwellings organized by self-interest, which, when dominated by a logic of plunder, become centers of predatory occupation. GAESEMA acknowledges both: positive dwellings (vibrational and edifying) and usurping dwellings (institutions of energetic capture).

Divine Protection and Limits of Coercion
Divine protection emerges, for Gilson and tradition alike, as an effective reality: grace and the appeal to free will prevent absolute coercion. This does not deny the efficacy of rituals or pacts but delimits their ontological reach. Pastoral and liturgical action (prayer, fasting, sacraments) thus functions restoratively and defensively—not magically, but by transforming the moral and vibrational disposition of the subject. Gilson recounts episodes where collective prayer and ethical discipline destabilized rituals and nullified attempts to “sell” or impose the soul: empirical data confirming the practical effectiveness of communal protection.

Spell, Family Coercion, and Spiritual Marriages
The experience of family coercion—oaths, pressures, ritualized marriages—is also described by Gilson. He documents that family agents can act as vectors of coercion, promoting spiritual unions without full consent. This interface is sensitive: anthropology has documented ritual partnership practices across cultures; GAESEMA holds that these practices are definitive only if there is reiterated internal consent. When “yes” is obtained through fear, manipulation, or altered states (sleep/dream), its legitimacy is ethically fragile and theologically contestable. The practical recommendation is twofold: protect inner freedom (education, pastoral care) and disauthorize, both communally and legally, the structures promoting coercion.

Destiny with the Beloved Spouse and Vibrational Home
When lived love is genuine, continuation of the union in the vibrational plane is natural—that is, a couple who cultivated affection and responsibility builds cohesive dwellings by affinity. Gilson corroborates: where there was sincere bonding, post-mortem orientation tends toward shared dwelling; where manipulation occurred, vibrational solidarity weakens. Thus, the final dwelling reflects both real affections and repeated moral choices (Augustine, Swedenborg, Dt 30:19).

Practical Implications and Step-by-Step (Summary)

1. Affinity Grouping — Map spiritual/relational networks and identify leaders/regents.
2. Divine Protection — Reinforce free will and grace through communal spiritual discipline (prayer, sacraments, Bible study).
3. Spell/Family Coercion — Document oaths, provide pastoral guidance, and take legal action if necessary.
4. Destiny with Beloved Spouse — Promote reconciliation and marital ethics to strengthen healthy vibrational dwellings.
5. Vibrational Home — Replace domination rituals with communal healing rituals that restore belonging.

Partial Conclusion
Integrating Gilson’s voice in Stage 6 strengthens GAESEMA Ontology: the theoretical framework (John 14:2; Augustine; Swedenborg; Dt 30:19) gains substance when combined with accounts describing real mechanisms and actors. The final proposal is methodological: treat hierarchies and spiritual regents not only as theological concepts but as objects of interdisciplinary investigation—theology, anthropology, psychology, and law—and as targets for pastoral and community intervention. Thus, Stage 6 ceases to be merely a cosmological description and becomes an operative guide for protection, restoration, and the construction of dwellings of love and freedom.

Stage 7 – Spiritual Exploitation and Slavery

General Principle
Spiritual exploitation constitutes one of the deepest forms of human captivity, as it unites material oppression with the imprisonment of consciousness. In many African and global cultures, abusers, traffickers, and occult systems use fear of the invisible as a mechanism of control. Through ritualized oaths, such as the well-known juju in Nigeria or secret practices in orders like the Ogboni, victims are coerced into maintaining psycho-spiritual dependency bonds. These forced pacts promise invisible punishments—illness, madness, or spiritual death—if the person disobeys. Thus, the body is exploited through forced labor, prostitution, or violence, while the soul remains chained by fear.

Biblically, this scenario recalls the Egyptian captivity: “And the Egyptians made the children of Israel serve with rigor. And they embittered their lives with hard labor…” (Exodus 1:13–14). Oppression, therefore, is not only historical but recurs in modern ontological forms. According to GAESEMA Philosophy, as articulated by Gilson Guilherme Miguel Ângelo, such practices are interpreted as distorted forms of relational pacts, where the victim’s vital energy is drained to sustain corrupt systems. This spiritual slavery reveals the perversion of the very logic of human production: instead of generating life and dignity, it converts suffering into energy to maintain hidden power structures.

From a philosophical perspective, Michel Foucault analyzes that power does not act solely on bodies but on subjectivities, creating control devices that shape consciousness. In this sense, the imposed spiritual oath functions as a “subjugation device”, imprisoning not only physical freedom but also existential identity. GAESEMA Ontology agrees with this diagnosis and proposes that liberation begins through recognition of the human being’s original dignity as the image of God (Genesis 1:27). By remembering their divine identity, the victim breaks the oppressor’s narrative, which relies precisely on the ontological lie that they are inferior, possessed, or incapable of existing outside the abusive relationship.

Gilson asserts that overcoming this slavery requires three levels:

1. Psychological — breaking the subjugation of fear, recovering autonomy of will.
2. Social — reconstructing support networks and undoing imposed isolation.
3. Spiritual — definitively cutting the pact through persistent prayer (Matthew 6:13) and meditation on the truth that frees: “And you shall know the truth, and the truth shall set you free” (John 8:32).

GAESEMA Ontology recognizes that liberation is not merely a mystical act but an integral process. As in Exodus, the cry of the enslaved people reached God, mobilizing a collective exodus. Similarly, spiritual liberation today must unite consciousness, faith, and community action.

Step by Step

1. Imposition of Invisible Fear — The victim is threatened with illness or spiritual death if they break the pact.
2. Dual Oppression — The body is materially exploited while the soul is held captive.
3. Production of Suffering as Energy — According to GAESEMA Philosophy, the victim’s suffering is converted into a “vital resource” to sustain hidden systems.
4. Narrative of Inferiority — The oppressor manipulates the victim’s identity, making them believe they cannot exist outside the pact.
5. Integral Liberation — Breaking free requires prayer, meditation, and life restructuring, supported by awareness of dignity in God.

Stage 8 – Routes of Liberation

General Principle
Liberation from spiritual bonds does not occur automatically but through a disciplined, conscious, and integral process. GAESEMA Ontology asserts that the human being, as the image of God (Genesis 1:27), carries within themselves the seed of freedom and dignity. However, this seed must be cultivated through concrete actions that break invisible pacts and rebuild inner cohesion. Therefore, the exit from spiritual captivities requires coordinated action across the physical, psychological, spiritual, legal, and community planes.

The Bible teaches: “The prudent see danger and hide themselves” (Proverbs 22:3), highlighting the importance of physically distancing oneself from coercive environments. Likewise, Paul advises: “Flee from idolatry” (1 Corinthians 10:14), emphasizing that cutting off abusive contacts is not only a practical measure but also a spiritual act of protection. Gilson Guilherme Miguel Ângelo stresses that this severing of relationships must be definitive, symbolized by clear gestures—ignoring messages, avoiding encounters, destroying pact objects, and, above all, maintaining inner prayer if, by chance, the victim’s path crosses again with the oppressor.

From a psychological perspective, liberation requires addressing the traumas and dependencies that sustain the cycle of return. Psychoanalysis speaks of the compulsion to repeat (Freud), where the subject tends to relive abusive bonds until processing the pain. GAESEMA Philosophy interprets this cycle as the soul’s attempt to find coherence amid fragmentation. Clinical support should therefore be integrated with spiritual discipline, so that mind and spirit align in the healing process.

Spiritually, James 5:16 declares: “The prayer of a righteous person is powerful and effective.” Thus, liberation demands persistent prayer, daily meditation on the Word (Psalm 1:2), and participation in ethically conducted communal purification rituals. Gilson emphasizes the practice of silent inner prayer, especially when the victim encounters or remembers the oppressor, as a way to neutralize attempts at bond reactivation. This prayer acts as a vibrational shield, reaffirming the choice for freedom.

On the social and legal level, liberation also requires concrete action: “Learn to do good; seek justice; help the oppressed; defend the cause of the fatherless; plead the case of the widow” (Isaiah 1:17). Reporting exploiters, pursuing justice, and rebuilding community networks are acts that unite divine and human justice.

Finally, GAESEMA Philosophy proposes that restoration is not only individual but also communal. Human beings are producers of meaning, and the liberated victim needs reintegration into the productive flow of life—work, education, family, and spirituality. Rites of communal reconciliation and welcome restore a sense of belonging, undoing the isolation that sustained the pact.

Thus, the spell of fear is undone not merely through isolated prayer but through the integration of disciplinary, social, and spiritual practices that re-establish the person at the creative center of existence. This route of liberation aligns fully with the GAESEMA proposal of sacred production, where life is reconstructed as an expression of divine freedom.

Step by Step

1. Immediate Physical Protection – Distance oneself from the coercive environment (Proverbs 22:3).
2. Psychological/Psychiatric Support – Address traumas and dependencies, restoring the psyche.
3. Spiritual Practices of Liberation – Persistent prayer (James 5:16), daily meditation (Psalm 1:2), silent inner prayer, and ethical purification rituals.
4. Definitive Severing of Abusive Relationships – Sealed by symbolic acts, such as burning pact objects (Acts 19:19).
5. Legal Action and Reporting – Seek justice against exploiters (Isaiah 1:17).
6. Community Restoration – Rebuild networks of belonging and reintegrate into the productive flow of life.

Stage 9 – Prevention and Ethics

General Principle
Prevention is the final stage and, at the same time, the foundation that ensures the cycle of spiritual exploitation does not repeat. GAESEMA Ontology understands that the human being is not merely a survivor of captivity but a producer of life who, by aligning body and soul, creates a natural protective field against new captures. To prevent means to educate, cultivate discipline, and establish community practices that reinforce the freedom already achieved.

The Bible teaches: “Neither death nor life, neither angels nor rulers, nor powers… will be able to separate us from the love of God” (Romans 8:38–39). This promise establishes the certainty that coercive oaths have no real power over those who remain in the truth of Christ. However, awareness of this freedom must be continuously nurtured.

Educational Dimension
Prevention begins with spiritual and social formation. Educational programs integrating biblical reading, philosophical studies on freedom, and critical consciousness methodologies (Paulo Freire) serve as instruments of emancipation. Kant reminded us that moral autonomy is the essence of human dignity: to act according to laws that reason itself approves. In this sense, education for spiritual freedom must teach that true power does not come from coercion but from exercising free will enlightened by divine love.

Practical and Community Dimension
GAESEMA Philosophy, through the voice of Gilson Guilherme Miguel Ângelo, emphasizes that prevention requires discipline in human contact. Avoiding ambiguous ties, severing suspicious relationships, and maintaining daily vigilance are practices as important as prayer. For him, even occasional encounters with manipulators must be reframed through silent inner prayer, which neutralizes attempts to reopen portals of manipulation.

Furthermore, spiritual communities should organize protective rites based on gestures of kindness, collective prayer, and moral discipline. These rites should not be rooted in fear but in blessing, for “perfect love drives out fear” (1 John 4:18).

Social and Political Dimension
Prevention is not only individual but also structural. Public policies must ensure networks for reporting, support, and reintegration, guaranteeing that victims do not return to exploitative contexts. Human justice, when aligned with divine justice, creates a virtuous circle that prevents the repetition of violence.

Ethical Synthesis
To prevent is to align body, soul, and community around the production of life, the central core of GAESEMA Ontology. When ethics is cultivated as a social discipline, and spirituality is lived as awareness of dignity, the entrenchment of new forms of spiritual slavery becomes impossible.

Step by Step

1. Biblical and Philosophical Education – Continuous formation in spiritual freedom (Romans 8:38–39; Kant; Paulo Freire).
2. Discipline of Contact – Vigilance and severing of suspicious ties; inner prayer during unavoidable encounters.
3. Community Protective Rites – Based on blessing, kindness, and collective prayer (1 John 4:18).
4. Public Support Policies – Networks for reporting, reception, and social reintegration.
5. Ethical Leadership – Liturgies that inspire life, not fear.
6. Production of Life – Alignment of body and soul as an expression of creative dignity, the foundation of GAESEMA Ontology.

General Concluding Synthesis

The analysis of the nine stages of the spiritual bonds process reveals that the human experience cannot be reduced to fragmented dimensions but must be understood in its totality — body, soul, spirit, and community. GAESEMA Ontology, as an emerging philosophical science, provides an integrative framework that articulates ontological, social, and spiritual levels, offering not only diagnosis but also pathways for healing and prevention.

Stage 1 (Initial Contact) showed that every bond begins in human encounter. Gazes, words, and gestures are seeds of connection that, when invested with intention, activate vibrational processes. The Bible reminds us: “Do not be misled: ‘Bad company corrupts good character’” (1 Corinthians 15:33), and philosophers like Martin Buber argue that the “I-Thou” is a place of revelation. Gilson Ângelo emphasized that this contact is not neutral: it initiates a current of vital energy that must be discerned.

Stage 2 (Emotional Seeding) highlighted how affection, desire, or manipulation consolidates invisible roots. Aristotle reminded us that friendship can be virtuous or self-interested; GAESEMA Ontology shows that when manipulated, emotion becomes a gateway to entrapment.

Stage 3 (Effective Bonding: Moment of Fixation) delved into the performative character of words, rituals, and habits, showing that a promise or oath, once socially validated, creates cords difficult to undo. Biblical references (Proverbs 18:21) and philosophical sources (Plato, Phaedo; Austin, speech act theory) support the idea that language creates bonds. Here, Gilson emphasizes that the physical home and communal life are the first environments where this fixation establishes itself.

Stage 4 (Consolidation and Expansion) demonstrated that once bonds are formed, they tend to expand, involving family, community, and social networks. Community legitimization strengthens the bond, while social silence perpetuates the cycle of entrapment.

Stage 5 (Effects on the Physical and Social Plan) described practical impacts: loss of autonomy, dependencies, unexplained illness, social isolation, and fear of rupture. Paul affirms that the human being is integral (1 Thessalonians 5:23), and clinical experience confirms the psychosomatic reality of spiritual slavery. Gilson interprets this phase as the “executive” moment, in which the victim sustains, through their suffering, spiritual systems that feed on vital energy.

Stage 6 (Hierarchies and Spiritual Regents) analyzed post-mortem destinies and spiritual orders. Jesus says: “In my Father’s house are many rooms” (John 14:2). Swedenborg and Augustine help understand that the soul is attracted by the love it cultivated. Gilson emphasizes that despite attempts at coercion, the final dwelling depends on free will and the construction of real affective bonds, especially within family and with a loving spouse.

Stage 7 (Spiritual Exploitation and Slavery) revealed the sociopolitical dimension of bonds, showing how traffickers and ritual groups use fear to keep people captive. This echoes the Egyptian captivity (Exodus 1:13–14), now updated in modern networks of exploitation. Foucault helps understand the power that shapes subjectivities, and GAESEMA Ontology reinforces that liberation begins with awareness of one’s dignity as the image of God (Genesis 1:27).

Stage 8 (Routes of Liberation) presented the integral pathway: physical distancing from coercive sources, psychological support, spiritual practices (prayer, meditation, purification), definitive cutting of abusive relationships, legal denunciation, and community restoration. Gilson’s contribution is fundamental: cutting contacts, silent inner prayer during inevitable encounters, and replacing ritualized habits with sacred production practices are concrete steps to regain the soul’s autonomy.

Stage 9 (Prevention and Ethics) crowned the process with the pedagogical and community dimension. To prevent means to educate for freedom (Kant, Paulo Freire), cultivate spiritual discipline, and create support networks that prevent the cycle from repeating. Gilson emphasizes that prevention requires an ethics of human contact and the production of community life. The Bible confirms: “There is no fear in love” (1 John 4:18).

Integrated Conclusion
The journey through the nine stages shows that the spiritual bond is not merely a popular belief but an ontological reality that traverses psychological, social, and spiritual planes. GAESEMA Ontology proposes that liberation is not limited to exorcism or punctual rupture but requires comprehensive education for freedom, anchored in three axes:

1. Recognition of the soul’s dignity as God’s creative image.
2. Production of life as spiritual expression (every human act must generate life, not captivity).
3. Community ethics as a preventive barrier against manipulation and exploitation.

Thus, the circle that began with initial contact (Stage 1) is reconfigured through prevention and ethics (Stage 9). The human being, once imprisoned, returns to the center of their vocation: to be a free producer of life, in communion with the divine and the community.

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