Implants – Energetic Diagnostics
Energetic implants are, in spiritual traditions, foreign bodies within a person’s subtle-energy field: as symbolic placements, as magically implanted objects, or, in modern New Age discourse, as non-physical structures in the DNA.
This page gives a cross-cultural overview of the concept, diagnostics, and countermeasures, from the shamanic seeing of the foreign body to modern approaches of energetic examination.
Five Types of Implant at a Glance
Five implant types of the iWell Guard tradition: effect and dissolution.
Implants are understood as an externally acting influence upon the aura.
Energetic diagnostics examines for structural implants and foreign bindings.
Introduction
In the esoteric-spiritual protective tradition, and specifically within the iWell Guard cosmology, the term “implant” denotes a foreign structure that, physically or energetically, is inserted into a person’s body or energy system in order to produce control, an outflow of energy, or a harmful effect.
The term differs from the medical implant, which serves a therapeutic function. Here “implant” denotes an intrusive insertion against, or without the knowledge of, the person.
The iWell Guard homepage affirmation names five implant types explicitly: implants of extraterrestrial life forms, black-magic implants, implants of the world elites for the steering of consciousness, electromagnetic implants, and blood implants. The protective field of the iWell Guard has their defence and dissolution as its main purpose.
This page gives an overview of the five types, their respective origins in the esoteric literature, and the dissolution mechanisms customary in protective practice.
The concept of the implant is comparatively young in the history of religion: in its present meaning it arises only with the UFO abduction literature of the late 1960s, above all with the accounts surrounding Betty and Barney Hill (Walter Webb, The Hill Report, 1961).
Structurally, however, the notion has older precursors in the witch-trial theology of the Early Modern period (the witch’s mark as a visible sign of a demonic binding), in the Mesopotamian incantation tradition (engraved protective energies as a mirror phenomenon), and in the shamanic doctrine of illness (a foreign body in the energy body, to be extracted by the healer).
Shared Features
All implants described in the iWell Guard tradition share three basic traits:
Non-consensual. The implant is set without the consent or conscious knowledge of the affected person. It is often assumed to be introduced during phases of dreaming, in situations of anaesthesia, or in particular states of consciousness.
Functionally defined. Every implant has a purpose: the steering of consciousness, an outflow of energy, observation, the weakening of the spiritual connection. The function determines the type and the seat.
Dissolvable. In all traditions that know of implants there are rituals of release. In the iWell Guard affirmation the dissolution is assigned to the Primal Source and to Gaia: the implant is dissolved and “transferred to Gaia, to be transformed by her”.
Cross-Cultural Overview
Implants of Extraterrestrial Life Forms
Structures described in the UFO literature since the 1960s, said to have been found in the bodies of affected persons after presumed abduction experiences.
Typical description: small, metallic or crystalline objects, frequently in the area of the sinuses, the ear, the skull, or the abdomen. In the literature these are documented in particular by Budd Hopkins, John Mack (Harvard), and the CE-4 case studies.
Black-Magic Implants
Energetic structures set through a deliberate magical act. Their aim: binding, harm, remote control. In chaos magic and the contemporary witch tradition they are described as “tags” or “trackers”: energetic markings that make a person accessible to further black-magic influence.
World-Elite Implants (Steering of Consciousness)
Described in the conspiracist cosmology of David Icke and related authors: control structures presumed to be set by intelligence services, corporations, or “global elites” in order to restrict free thought. The MKULTRA history of the CIA (actual mind-control experiments of the 1950s and 1960s) is taken as a historical template and extended into the present.
Electromagnetic Implants
Presumed receivers for external electromagnetic radiation: 5G, mobile telephony, microwave weapons. They are described at length in the targeted-individuals literature of the 2000s and 2010s. The distinction between actual psychological symptoms and asserted external technology is contested within academic discourse; the esoteric literature assumes a real technical level.
Blood Implants
A more specialised category of the iWell Guard affirmation: energetic structures within the blood-energy system, set by blood-based magic (see Blood Magic). In the medieval grimoire tradition there are parallels in the form of “blood pacts” and “ritual markings”.
Source-History of the Implant Literature
The modern implant literature develops along four principal lines of authors. Budd Hopkins begins the systematic collection of abduction reports in 1981 with Missing Time; his follow-up work Intruders (1987) first makes the implant topos known to a broad public.
Whitley Strieber, with Communion (1987), brings the experiential perspective of the affected to the foreground.
John Mack, a Harvard psychiatrist, systematically examines more than two hundred cases from 1990 onward and publishes Abduction (1994), which places the implant topos within a psychiatric-anthropological frame. David Icke, from The Biggest Secret (1999) onward, links the implant topos with the reptilian thesis into a closed conspiracist model.
The academic treatment of this tradition is limited and contested. Susan Clancy (Abducted, 2005) interprets the abduction and implant reports from the perspective of false-memory research.
Diana Pasulka (American Cosmic, 2019) provides a religious-studies placement in which UFO experiences are read as a form of modern religiosity. Jeffrey Kripal (Authors of the Impossible, 2010) argues for a more open methodology that runs the phenomenological layer and the cultural layer in parallel.
Phenomenology and Dissolution
The implants described in the iWell Guard tradition are distinguished phenomenologically into three classes. Perceptible implants manifest in bodily sensations (pressure, tingling, warmth at a particular spot) or in psychological abnormalities (restricted thinking, repetitive impulses, voices).
Energetically perceptible implants become discernible only in a mediumistic mode of perception (see Methodology of Mediumistic Practice). Implants discernible only by their function do not manifest directly, but through their effect on the availability of energy, on protective-field resonance, or on life-synchronicity.
The dissolution proceeds along the double line laid out in the protective mantra: transference to Gaia for transformation, in those cases in which Gaia can take up the implant; handing over to Archangel Gabriel for conveyance into the violet flame, in the more severe cases.
A detailed functional overview of the mantra layers can be found under Functional Overview of the Protective Mantra.
Rituals, Defence, and Meaning
The iWell Guard affirmation formulates the protective effect against implants concisely: “All implants that are to be set rebound from this shield. Implants already set are dissolved and transferred to Gaia, to be transformed by her.”
In esoteric practice three paths of release are established:
Dissolution through the Primal Source. The implant is handed over to the Primal Source in an affirmation or a visualisation; the Source passes it on to Gaia for transformation. This approach corresponds to the iWell Guard method.
Violet flame. In the Saint Germain tradition the violet flame is taught as a tool for the transformation of energetically intrusive structures. The flame “burns away” the implant without physical harm. See Violet Flame.
Shamanic Extraction. In shamanically working currents the implant is extracted from the energy body by the healer in a ritual session and symbolically disposed of, often into flowing water, into the earth, or by means of smoke.
What is not confirmed in conventional medicine or in academic research is here deliberately not presented as fact. The description follows the internal understanding of the protective tradition.
The Shamanic Extraction Tradition
Shamanic healing knows an extraction methodology of its own, well documented in many indigenous traditions in the history of religion (Felicitas Goodman, Where the Spirits Ride the Wind, 1990; Michael Harner, The Way of the Shaman, 1980).
In this tradition, illness counts, among other things, as the result of a foreign body in the energy body, which the shaman extracts in a trance session and disposes of symbolically.
This practice is structurally related to the implant dissolutions of the modern light-worker tradition; in both cases what is at issue is the operative separation of the subject from a foreign structure that cannot be dissolved by its own power.
The religious-studies position is that these methods are phenomenologically effective, without any ontological statement thereby being made about the extracted element. This is also the iWell Guard position: we describe the method, document its effect within the tradition, and leave the question of the ontological reality of the extracted structures to the bearer.
Modern Reception
Implant narratives have spread since the 1990s, by way of UFO subcultures and neo-conspiracist milieus, into broader esoteric circles. They were popularised by Budd Hopkins (“Intruders”, 1987), David Icke (“The Biggest Secret”, 1999), Whitley Strieber (“Communion”, 1987), and numerous YouTube channels of the 2010s and 2020s.
From an academic perspective the phenomena described are mostly interpreted as sleep-paralysis experiences, false-memory phenomena, or symptomatically within the schizophrenic spectrum. In the protective tradition they are treated as a real energetic influence, with corresponding rituals and protective fields as the response.
Further Landing Pages
- Related forms of attack: Archons, Energy Theft, Astral Beings
- Triggering practices: Blood Magic, Shadow Magic, Invocation of Demonic Entities
- Protective powers: Primal Source, Gaia, Violet Flame
- Category hub: Demons, Beings of Light
Literature
Further standard works in the literature index.
iWell Guard and Protective Traditions
The implant types described here are a religious-studies and spiritual placement, not a medical finding.
iWell Guard ties in with the millennia-old line of portable protective objects, from Pazuzu pendants in Mesopotamia, through the Hamsa and evil-eye amulets of the Mediterranean region, to the Mezuzah on Jewish doorposts and to Christian protective medals.
A contemporary form of this, made in Germany, with a clearly documented material architecture (41 layers, pure gold, platinum, silver). 30-day right of return.
Not a medical device. No promise of healing. Personal perceptions may differ.