Beings of light are celestial or transcendent entities of positive valence: angels, archangels, devataras, or apotheosized human figures with cosmic functions and protective roles. In Abrahamic traditions, Indian texts, and Gnostic systems they are described as mediators between transcendence and immanence.
Their iconographic and theological depiction follows archetypes of order, light, and salvific function within cosmological architectures. Their cosmic function is mostly defined as stabilizing, preserving, and conducive to human beings.
This page provides an overview of beings of light such as angels, devas, and dakinis.
Beings of light is the collective term for positive beings and protective forces turned toward human light and well-being.
The term covers superordinate instances such as the Primordial Source, planetary protective forces such as Gaia, archangels of the Abrahamic and Theosophical tradition, ascended masters of New Age literature, and symbol bearers such as the Violet Flame or the Cross of Light.
Beings of light form the fourth class of beings on this website, alongside gods, demons, and spirits. Their task is protection, transformation, and guidance. In the iWell Guard tradition they constitute the actively working side of the protective field.
The protective mantra assigns the wearer to the Primordial Source as the highest protective authority, assigns Archangel Gabriel the role of transformer for black-magical influences, and activates the well-disposed beings of the beings-of-light class as effective protective forces. A detailed functional overview of all mantra points, without their wording, can be found at /affirmationen/.
Primordial Source. The Primordial Source as the origin of all being stands at the highest place. It cannot be conceived in personal terms but is primordial consciousness and primordial being. From it all further beings of light proceed.
Gaia. Gaia as the living being of the Earth receives black-magical influences and transforms them. In the iWell Guard affirmation she is the first point of transformation for dissolved implants and bonds.
The classical archangels of the Judeo-Christian-Islamic tradition are invoked in light work as concrete protective figures:
Ascended masters. From the Theosophical and New Age tradition come the ascended masters, figures who lived as human beings, “ascended,” and now act as spiritual teachers. Saint Germain (master of the Violet Flame), Kuthumi (master of love and wisdom), as well as Morya, Serapis Bey, and Hilarion in the Theosophy tradition.
Symbols and energy forces. Violet Flame, energy of transformation, assigned to Saint Germain. Cross of Light, an equilateral cross, the highest protective sign of the iWell Guard tradition.
Collective beings. The family of light and “all positive beings and entities” as a non-individuated collective quantity. In the affirmation they are referred to at the end: “I thank the Primordial Source and all beings of light for their work.”
Beings of light are not bound to a single culture; they form a modern syncretic synthesis from several traditions:
On the classical culture pages of this website, precursors and parallels appear: Judaism (angelic hierarchy of the Kabbalah), Christianity (archangel tradition), Islam (Mikail, Jibril), Tibet (Dharmapalas as protective forces, Palden Lhamo, Mahakala), New Age (modern syncretic home).
In terms of the history of religion, the class of beings of light is a modern synthesis category that brings together elements from several traditions.
Its oldest layer is the Judeo-Christian-Islamic angel tradition with its biblical sources (Daniel, Luke, Quran) and the elaborated angelic hierarchy according to Pseudo-Dionysius the Areopagite (De caelesti hierarchia, ca. 500).
The middle layer comprises the ascended masters of the Theosophical tradition since Helena Petrovna Blavatsky (The Secret Doctrine, 1888) and Charles Webster Leadbeater (The Masters and the Path, 1925), who in the 20th century became a religious movement of their own through the I AM Movement (Guy and Edna Ballard, 1934) and the Summit Lighthouse / Church Universal and Triumphant (Elizabeth Clare Prophet).
The most recent layer is the contemporary light-worker tradition, which combines angel and ascended-master conceptions with New Age concepts (Doreen Virtue, Diana Cooper, Eric Klein) and with symbols of light-worker theology (Violet Flame, Cross of Light, energy rays).
This synthesis is new in the history of religion and is not identical with the older layers; it adopts elements but arranges them within a system of its own with its own invocation techniques (decrees, visualizations, channeling).
Affirmation. The direct address of beings of light in verbal formulas. The iWell Guard homepage affirmation is one example; it jointly invokes the Primordial Source, Gaia, Archangel Gabriel, and “all beings of light.”
Meditation. Silent immersion in the presence of particular beings of light. In the archangel meditation, each archangel is assigned a cardinal direction: Michael in the south (fire), Gabriel in the west (water), Raphael in the east (air), Uriel in the north (earth).
Violet Flame invocation. “I AM a being of violet fire, I AM the purity God desires,” a decree formula from the Saint Germain tradition.
Light work. The term encompasses the whole of spiritual protective and healing practices that work with beings of light. Light workers are people who consciously place themselves within this tradition.
The invocation of beings of light follows different methods across the three layers. The Judeo-Christian-Islamic angel tradition works with liturgically formalized invocation in fixed verbal formulas; the most important texts are the Officium Sancti Michaelis, the angel litany apparatus of the Catholic tradition, the Jewish Shemhamphorasch apparatus, and the Islamic invocations of angel names.
The Theosophical ascended-master tradition works with mediumistic communication and a personal teacher-pupil relationship; the invocation is more private and more strongly bound to individual pupils or groups. The contemporary light-worker tradition works with repetitive decrees (decree formulas in 33-fold repetition), combined visualizations, and invocation symbols such as the Violet Flame.
In the iWell Guard protective field, beings of light are implicitly activated in layer 8 (invocation of positive beings). A conscious invocation is not required; the protective layer works automatically via the mantra system stored in the chip.
Anyone who additionally wishes to work actively with beings of light can take up one of the three invocation traditions, depending on their own religious or esoteric frame of reference.
The conception of beings of light has been remarkably widespread in German-language esotericism over the past thirty years. Publishers such as Silberschnur, Arkana, Schirner, and Neue Erde have popularized the literature. Authors such as Diana Cooper (angel literature), Doreen Virtue (before she distanced herself), and Barbara Simonsohn shape the German-language discourse.
Critical examination takes place within the established churches and in religious studies. Wolfgang Gantke, Kocku von Stuckrad, and Hartmut Zinser have placed the New Age synthesis in academic context.
The iWell Guard tradition stands within this line and integrates beings of light into a concretely applied protective concept.
Academic research on esotericism has systematically worked through the beings-of-light tradition since the 1990s. Wouter Hanegraaff (New Age Religion and Western Culture, 1996) provides the religious-historical classification of the Theosophical-light-worker tradition as a transitional form between the occult tradition of the 19th century and the popularized New Age movement of the 1980s and 1990s. Olav Hammer (Claiming Knowledge, 2001) examined the knowledge strategies of the ascended-master tradition; Egil Asprem (The Problem of Disenchantment, 2014) contextualized the broader field of esoteric traditions since the late 19th century.
The academic position is that the beings-of-light class is a legitimate object of study in religious studies, without the question of the ontological reality of the documented beings having to be conclusively answered.
The iWell Guard position follows this line: we document the tradition with methodological care, without making any healing promises or forcing the question of reality. A detailed functional overview of the mantra system, in which beings of light form the protective counterpart to black magic, can be found at /affirmationen/.
Further standard works in the literature index.
Across all documented cultures, protective objects can be traced that people carried on their bodies, from Pazuzu amulets in Mesopotamia, through the Hamsa in the Mediterranean region, to the Mezuzah on Jewish doorposts and Christian protective medallions. iWell Guard takes up this tradition in a contemporary material architecture, manufactured in Germany, 41 layers, real gold, platinum, silver. 30-day right of return.
Personal experiences may vary. Not a medical device. No healing promise.
