BlackRoseAngel's Vampire Journal

BlackRoseAngel's Journal

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The Vampire Awakening: Ordo Dracul
03:08 Aug 28 2026
Times Read: 61

The Vampire Awakening: Ordo Dracul
Written By Andreas Bathory and Allan Lavey
Published April 28th, 2018

Goodreads

Throughout history, the legend and the mystique of the Vampire endures. Why? This is due in no small part to the power of the archetype in the minds of humankind. It is the spirit that is the Vampire and the emergent force that its presence continues to paint within modern day Vampire culture. The Vampire mirrors the reflections of those qualities that particular people seek to emulate within themselves for what can only be embraced as an innate reason. It’s been said by many people that they feel born to it. The Vampire commands its own presence at the core of humankind’s nature. In some way, everyone ponders the power that resides in the nightside of our being. For those who identify as Vampire, this is the core of what the Vampire is. The nightside of a state of essence. The Vampire is rooted in an ascendance to another state of being. An altered state of vibration if you will, an essence that those who call themselves Vampire, seek to rise to.
The current state of Vampire Culture has evolved from the roots of its being in the late 1980’s and into the 1990’s into what it continues to present of itself now. For those who have submersed themselves into the culture, they parlay at the color and the spirit of all that they embrace as being Vampire. Then there are those who understand, intimately, that what this is truly all about to them, is the acceptance of themselves into another state of being entirely. This is "The Awakening” takes place for some. The Vampire Awakening.

COMMENTS

The Traditionalist Guide to Vampyre Culture
11:41 Aug 16 2026
Times Read: 112

The Traditionalist Guide to Vampyre Culture by M. Eupator Sauromatos
Written By: BlackRoseSociety
Published: Feb 10th, 2021

Black Rose Society

WHAT IT MEANS TO BE A VAMPYRE

Vampyre Culture, also called the Vampyre Lifestyle or the Vampyre Subculture, is an alternative subculture, meaning it exists as an alternative to – and apart from, yet within – larger society.
Vampyre Culture in its current modern form originated with and is influenced by other alternative subcultures, alternative lifestyles or alternative spiritualities, and is often more closely associated with the Gothic Subculture, as well as with elements of BDSM, Paganism or Satanism respectively.

Although not all vampire-identified groups and not all vampire-identified individuals necessarily consider themselves part of Vampyre Culture, many groups of Vampyres or individual Vampyres follow their own authentic expression of Vampyre Culture.
Vampyre Culture is often that which connects the various communities of vampire-identified people.

Vampyre Culture has its own complex heritage, with its own traditions and authentic lines of transmission. Prior to the advent of the internet, communities of Vampyres and groups of the Vampyric Heritage were – compared to today’s standards – relatively isolated from each other.
This resulted in several more or less distinct traditions of vampire-identified people arriving to exist side by side in the current modern ‘Vampire Community’ with the turn of the century, each possessing an authentic history, each having an equally legitimate claim to what it means to be a ‘Vampire’, sometimes complementing each other, sometimes contradicting each other. Today there are multitudes of different Vampyre Houses, Covens and Clan-Families preserving, refining and transmitting their own piece of the Vampyric Heritage.

Black Rose Society itself was founded as a Protectorate-Partner and functions as an Outer Court for House Sauromatos, a traditional Vampyric Household based in Germany.

MAKINGS OF VAMPYRE CULTURE

In Black Rose Society we are dedicated to the study and the discussion of Vampyre Culture from within the perspective of active participation in Vampyre Culture. We see Vampyre Culture expressed in our own ideas of social organization, in customs, in codes of behaviour, in etiquette, in philosophy, in spirituality, in our symbols, language and terminologies, as well as – to a limited degree – in our aesthetics, style, fashion, music, art, etc.

What makes up Vampyre Culture, and what Vampyre Culture means for us as Vampyres are among the most important questions Black Rose Society is exploring. According to our patron and sponsor in House Sauromatos there are certain traditions, fundamental ideas and concepts that one might consider to be essential to Vampyre Culture – its character, its values as well as its aesthetics and mystique: Feeding, Naming, Speaking the Language, Wearing Black, Secrecy, Education and Family

Feeding

For most outsiders and indeed for many Vampyres their interest in Vampyre Society begins and ends with Feeding. Although our words for and our ideas surrounding the practice of Vampyric Feeding may certainly differ, Vampyres as a category of person are nearly universally defined by the fact that we engage in certain Vampyric acts, or Vampyric behaviour, generally understood as a Vampyric person actively feeding on another person’s life-forces, often in the form of blood. The varied practices of consensual human blood-drinking between risk-aware adults, or the arts of feeding on life by certain subtle means are the most commonly expressed forms of practised Vampyrism. This is what we call Feeding.
Our ideas of what it is Vampyres feed on, how and when Vampyres feed, why Vampyres feed, if there is a need for Vampyres to feed, of which nature this need might be and what it means for us as Vampyres will differ from place to place, group to group, individual to individual.
Regardless of the variety of ideas present and expressed in Vampyre Culture, the concept and practice of Vampyric Feeding is central to Vampyre Culture anywhere.
This is part of Vampyre Culture.

Naming

Names have power. At the beginning of one’s journey, one often chooses a dedicated name to be used for any coming interactions within Vampyre Society.
Taking on a new name – a Vampyre name – can be considered an individual rite of passage in Vampyre Culture.
It signifies a dedication or desire to be known and recognized by that name as a part of Vampyre Society. A Vampyre’s chosen name is often highly meaningful and should reflect one’s personal identity and journey as a Vampyre. Therefore, care should be taken when choosing a name for oneself. Under certain circumstances, a Vampyre may accept a name chosen by one’s mentor or a person of similar standing. It is commonly permissible to change one’s chosen name when one has outgrown it. For some, taking on a new name can mean the freedom of leaving the past behind to begin anew, discovering or re-inventing yourself, to seek out new experiences, to forge new bonds, to choose a new family.
Indeed, when joining a traditional group of Vampyres, one might, in addition, take on the name of the House, Clan, Coven or Family in question, or a name honouring one’s mentor, signifying individual belonging and lineage.
Among traditional groups, one’s naming is often accompanied by certain rites and ceremonies.
While naming customs may differ from place to place, a Vampyre’s chosen name is generally an important expression of one’s Identity as a Vampyre. This is part of Vampyre Culture.

Speaking the Language

Belonging to Vampyre Culture is distinctly marked by the correct usage of specialized terminologies. While a complete Vampyric language never reached widespread use in Vampyre Culture, its specialized terminologies are similar to an argot, or cant, a type of secret language which can be employed to protect a group’s spoken or written communication from outsiders, establishing a subculture existing separate but within a larger society. To learn this secret language present in Vampyre Culture one would commonly access and study word lists, or learn directly from other Vampyres within an established group. This is part of Vampyre Culture.

Wearing Black

Subtle and elegant, black is the preferred colour of Vampyres according to tradition and suitable for any social occasion or function of Vampyre Society. To complement a classic black attire, silver jewellery is often preferred by Vampyres, as is the wearing of certain signets and symbols associated with Vampyre Culture. Traditional groups are known to recommend stricter dress codes depending on various factors – yet, the colour black enjoys almost universal acceptance in Vampyre Culture anywhere. This is part of Vampyre Culture.

Secrecy

Secrecy and confidentiality are paramount for Vampyres. From the earliest beginnings of what would become Vampyre Culture, our communities have relied on secrecy and mutual discretion. It comes with the territory, the deviant nature of our interests and activities, which are largely – and perhaps rightfully – considered to be taboo in larger society. Originating in traditional codes of silence, the importance of secrecy is near-universally recognized in Vampyre Culture, and it often is among the first lessons to someone introduced to Vampyre Society. Vampyres must ever take care not to disclose any information that could be in any way construed to threaten other Vampyres, their families, their friends, or themselves. The same applies to our trusted Black Swans, who know of us and keep our secrets. Do not seek the attention of the mundane. Especially avoid the sensationalist media like the plague. Do not misrepresent yourself as speaking for all Vampyres, or for any Vampyre groups you are not sanctioned to represent. When possible, entrust any outside public relations to those with more experience. Protect each other’s personal information. Keep your Vampyre life and mundane life separate.

Do not reveal a person’s mundane name or any other aspects of a person’s mundane identity to anyone without explicit permission. Indeed, it is good etiquette not to inquire about a person’s mundane identity at all within Vampyre Society. Always keep the secrets entrusted to you personally. This is part of Vampyre Culture.

Education

With knowledge comes responsibility. In Vampyre Culture knowledge is traditionally passed on personally – from person to person, from mentor to protégé – forming traceable lines of transmission. Being of the Vampyric Heritage, it is a Vampyre’s duty and responsibility to share one’s knowledge with others and impart them with the necessary skills to feed responsibly, to instruct them in the language and traditions of Vampyre Culture, and to prepare them to serve as leaders and guides for the next generation of Vampyres, passing on the legacy so that it may endure. In a traditional mentor-protégé relationship, a mentor is called to protect, to guide and to correct any missteps of their protégé – always leading by example. For the duration of a traditional mentorship period, a mentor is – to a limited degree – responsible for the behaviour of their protégé.

A good mentor will provide access as well as personal insight by introducing their protégé to relevant texts and resources, teaching them protocol and proper conduct, and inviting them to attend gatherings and social functions with them. A good protégé will demonstrate an eagerness to learn by asking questions and show respect by being attentive and valuing their mentor’s time.
By tradition, it is the mentor’s responsibility to assess whether their protégé has acquired the necessary level of experience, self-control and knowledge to stand on their own and be formally recognized as a member of Vampyre Society. The successful end of a mentorship period will often be marked by certain rites and celebrations, depending on ruling customs. Vampyre Culture’s distinctly personal approach to the transmission of knowledge often stems from an appreciation of the living Vampyric Heritage and the desire to keep the flame alive by passing it on from one person to another, one generation to the one following. Our Tradition is not the worship of ashes, but the preservation of fire. This is part of Vampyre Culture.

Family

Blood is thicker than water. Vampyres traditionally organize themselves into clannish, close-knit groups of like-minded, kindred spirits. Traditional Houses, Clans, Covens, or Families of Vampyres often emphasize their familial nature as part of their self-image. Indeed, traditional groups of Vampyres can at times resemble surrogate families, providing safety, stability and support – a life among your own kind, where other support systems might have failed you. Someone’s Vampyre Family is a true family of choice, often just as important to the individual as someone’s original family – if not more so. For these reasons, belonging and loyalty to one’s Vampyre Clan-Family or Vampyre House are valued highly in Vampyre Culture.

Vampyre Houses, or other equivalent traditional groups, form the backbone of Vampyre Culture, and are typically, but not necessarily, headed by one or several influential matriarchal or patriarchal figures, with a close inner circle of Family members and retainers, attracting an outer circle of prospective members and hang-arounds as well as various supporters and sympathizers.
While a certain level of stratification is traditionally upheld, it mainly fulfils a need for stability and security, which is ceremonially reproduced by hierarchy and ritual. In reality, there is often a striking difference between the formal stratified structure and the informal familial nature of this type of group – even in the most traditional of Vampyre Houses. Apart from providing their members with a family-like network of support, mutual loyalty and trust, Vampyre Houses, or other equivalent traditional groups, serve Vampyre Society in various other ways. Depending on the group or organization in question, Vampyre Houses, or other equivalent traditional groups, may be actively involved in the preservation and furthering of knowledge, in structured education and teaching, as well as in organizing events and social functions for their local communities.

While the vast majority of individual Vampyres does not belong to a group following a more traditional model, their ideas and values of Family are deeply embedded in Vampyre Culture in general. Without the bonds of Family, we are nothing: Loyalty to each other, to Vampyre Society, to Clan and House – honouring the Ancestors, in Life and Death. All this is part of Vampyre Culture.

IDEAL OF VAMPYRE CULTURE

In Black Rose Society we customary refer to the utopian ideal of a community envisioned by Vampyre Culture as Vampyre Society. Vampyre Society is perhaps, above all, a community of shared values. Vampyres often believe themselves to be in some way different from other people within larger society. Many Vampyres have experienced or continue to experience alienation due to their unique experiences. Vampyre Society is a place where all are valued and embraced for who they are, and where to be different is celebrated and cherished. Vampyre Society is a place where all are largely free from judgement imposed by larger society, heeding only Vampyre-specific codes of behaviour, more appropriate to their way of living.
Vampyre Society is a place of belonging, which – fostered by the personal relationships found in real community, strengthened through facing shared adversity together, and heightened by the very mystique of the vampire archetype – may engender genuine feelings of pride and awaken true solidarity with other members of Vampyre Society.

To make Vampyre Society a lived reality, whenever or wherever possible, at social gatherings, or in any interaction with other Vampyres and Black Swans – this is the meaning of Vampyre Culture.

COMMENTS

Vampyre Bladed Ankh
11:20 Aug 16 2026
Times Read: 122

Vampyre Bladed Ankh
Written By Black Rose Society
Published: Mar 24th, 2020

Black Rose Society

The Bladed Ankh is an international symbol recognized by many Vampyres as part of Vampyre culture. Vampyric groups use individualized forms of the ancient Egyptian symbol associated with immortality as their insignia, many Vampyres wear it as an identifying signet in the form of a pendant and it often can be found on books, documents and websites.
In particular special bladed form of the ankh, the Bladed Ankh, became unmistakably associated with Vampyres and Vampyre Culture. It was arguably adopted by vampyric communities after being inspired by the fashionable Ankh-pendant worn by the vampires in the 1983 movie ‘The Hunger’, where it is shown featuring a hidden blade the vampires use to open the blood vessels of their victims.

Bladed Ankh as shown in the 1983 movie ‘The Hunger’ with Cathrine Deneuve and David Bowie

To learn more about Vampyre Culture please consider BLACK ROSE SOCIETY’s comprehensive guide: Vampyre Culture

COMMENTS

From Monsters to Victims
01:51 Aug 14 2026
Times Read: 148

From Monsters to Victims: Vampires and Their Cultural Evolution from the Nineteenth to the Twenty-First Century
Published By: Caitlyn Orlomoski
May 7th, 2011

University Of Connecitcut UCONN Library

We’ve been living in the age of the vampire. Over the past forty years, vampires have
jumped in popularity and pop-culture appeal, dominating our television sets, the box office,
and book shelves around the world. In 2010 alone, Hollywood churned out four wide-release vampire films (along with a bunch of straight-to-DVD pictures), and the immensely popular television series True Blood and The Vampire Diaries continued airing to wide audiences. Dozens of vampire-themed books hit the shelves, including critically acclaimed texts like Justin Cronin’s The Passage (1) and teen-fare like the latest book in the House of Night series (2) by P.C. Cast. And that was just in 2010.

Vampires are the latest fad to appear on pop-culture’s radar, but this is not the first
time they have latched onto the public consciousness. These bloodsuckers have been a
constant presence in literature and film since the 1897 publication of Bram Stoker’s Dracula,
arguably the most influential vampire text of all time. Even before Dracula, vampires
permeated Eastern European folklore, supposedly terrorizing small rustic communities in the
dark of the night and acting as scapegoats for almost anything the locals could neither change
nor understand. Since that time, vampires have represented society’s fears about the unknown
“other,” and over the past one hundred years, they have evolved from immoral and inhuman
monsters to undead humans who point out the monstrosities of living humans themselves. By
examining the evil monsters in John Polidori’s “The Vampyre” (1819) and Bram Stoker’s Dracula
(1897), the semi-sympathetic creatures in Richard Matheson’s I Am Legend (1954) and Anne Rice’s Interview with the Vampire (1976), and the immortal victims in Charlaine Harris’ Southern Vampire series (2001-present) and John Ajvide Lindqvist’s Let the Right One In (2004), these fears and the progression from monster to human will become clear.

1.The Passage tells the story of a group of people struggling to survive after government-created vampires make North America a place where you’re only safe in the daylight.

2. These books imagine what would happen if select teenagers turned into vampires when they hit puberty and have to attend the House of Night boarding school.

First, in order to fully examine vampires in literature, it is essential to have an understanding of vampires in Eastern European folklore. While vampiric-figures have appeared in literature all over the world, the vampire as we recognize it today comes out of this particular folkloric tradition. Vampires in Europe were not the same across the continent, but the number of similarities makes them, in essence, the same creature.

In most cases, people became vampires after death because of their activities while they were alive, rather like our modern idea of ghosts. Anyone from drunks, thieves, accused witches, murderers, or those excommunicated from the church could become a vampire after their death (Melton 66). In other cases, people became members of the undead because they were the first to die in their community during the outbreak of a devastating disease (Melton 356).

In this way, vampires were often scapegoats for their communities; a dead person was easiest to blame for whatever was wrong in the village at the time. These populations that did not have our modern understanding of medicine and disease would attribute the current plague or childhood death to a vampire (Karg 10). Vampires could also be used as a warning; in some Eastern European folk stories, vampires in the guise of handsome men became a cautionary tale for young women, reminding them “not to stray from the counsel of their elders and priests and to avoid glamorous visiting strangers who would only lead to disaster” (Melton xxiv).
In short, vampires represented an unknown danger in folklore, substitutes for criminals, religious and political dissidents, strangers, and anything else the townspeople feared.

COMMENTS

Vampirism: Is it Seductive or Dangerous?
11:03 Aug 08 2026
Times Read: 212

We all grew up with the spooky stories of monsters under our beds. Ghouls and goblins surprised us on TV and in films. We were even told that the boogeyman would find us.
Now, years later as adults, we've learned to invite the macabre in. We became enamored and mystified by what we used to fear. The lifestyle of Vampirism. The allure of how something so dangerous can appear seductive. Genuinely hypnotic. Pulling us together like two magnets attracting positive and negative forces. A dark charge of what we fear and what we love.

For some, Vampirism can be an escape from society's norms. To be different, and to live free. Basking in all things taboo. What would be condemned by those with close-mindedness. Meanwhile, for others, Vampirism can be the act of fantasy. A daring live-action roleplay game. To seek thrills and chills. To be someone else entirely while enjoying the task of becoming physically creative and expressive. No matter the reason, Vampirism itself has presented this tempting desire that would even cause the most innocent of souls to become deeply intrigued.

Sure, in pop culture media, we have often seen the Hollywood portrayals of vampires and their vampiric, undead lifestyles. The random sexual orgies, the risky bloodletting rituals and acts of violence, the long-awaited arrival of death, the youthful immortality, and even a human lover or two.
But setting aside the Hollywood fictional versions, can we look at the factual reality of it?
The real vampyres of the world. Vampirism's natural predator-prey concept. Its history and modern psychology. The blending of sexuality with the physical, spiritual, and emotional chemistry. To learn and understand the differences between the psy and sang.

There is no doubt, humans tend to let their minds and bodies wander into the unknown. We crave information on what we do not know, yet we fear what we do not understand. We look at the world of vampirism from the outside and fear the dangers. We are tempted by the risks and curiosity.
The urge to learn more increases the curiosity poking at our brains, ready to grasp a concept that society is not willing to see.
For example, the art of bloodletting could be viewed as psychopathic, but on the other spectrum it could be viewed as intimate. With biting, the action can be seen as an act of violence. However, with vampirism, it can be an act of the power-exchange dynamic.

Most people would freak out and become disgusted. To normies, it's an absolute hard no boundary. Activities surrounding vampirism are written off as taboo or forbidden. Even criminal if done incorrectly. Though you have those that are opening themselves up to a new world. A world where they can release their inhibitions through the use of the occult. They've opened their eyes to the macabre in order to freely express themselves and live who they were meant to be.
So ask yourself, would it be seductive or dangerous?

Regardless, Vampirism is a lifestyle and culture most would immediately reject, but some would definitely gladly accept.

COMMENTS

Cadrewolf2
03:33 Aug 14 2026

great read

What They Do In The Shadows
21:31 Aug 07 2026
Times Read: 245

What They Do In The Shadows: My Encounters with the Real Vampires of New Orleans
Published By John Edgar Browning
March 25, 2015

The Conversation

Vampires walk among us. But these people aren’t the stuff of nightmares – far from it actually. Just sit down for a drink with one of them and ask for yourself. That’s if you can find one. They aren’t necessarily looking to be found.

I’ve spent five years conducting ethnographic studies of the real vampires living in New Orleans and Buffalo. They are not easy to find, but when you do track them down, they can be quite friendly.

“Real vampires” is the collective term by which these people are known. They’re not “real” in the sense that they turn into bats and live forever but many do sport fangs and just as many live a primarily nocturnal existence. These are just some of the cultural markers real vampires adopt to express a shared (and, according to them, biological) essence – they need blood (human or animal) or psychic energy from donors in order to feel healthy.

Their self-described nature begins to manifest around or just after puberty. It derives, according to them, from the lack of subtle energies their bodies produce – energies other people take for granted. That’s the general consensus anyway. It’s a condition they claim to be unable to change. So, they embrace it.
The real vampire community, like the legendary figure it emulates, knows few national boundaries, from Russia and South Africa to England and the United States. Particularly in the internet age, vampires are often well attuned to community issues.

This is more true for some than others though. I found the vampires of Buffalo to be keen to keep up to date with the global community, while those in New Orleans were often more interested in the activities of their local vampire houses (an affiliated group of vampires usually led by a vampire elder who helps his or her house members to acclimate to their vampiric nature).

Some houses, and indeed whole vampire communities, as in the case of New Orleans, will combine their efforts to organise charity events, like feeding (not feeding on) the homeless. However, despite their humanitarian efforts, real vampires don’t go around advertising who they are for fear of discrimination by people who simply don’t understand them.

Some semblance of the real vampire community has existed since at least the early to mid-1970s, but my own dealings began in 2009 when I entered the New Orleans community clinging to my digital voice recorder.

I eventually met around 35 real vampires there, but the total number in New Orleans is easily double that. They ranged in age from 18 to 50 and represented both sexes equally. They practised sanguinarian (blood) and psychic feeding – taking energy using, for example, the mind or hands.

Blood is generally described by my study participants as tasting metallic, or “coppery” but can also be influenced by the donor’s physiology, or even how well he or she is hydrated. Some psychic vampires use tantric feeding, that is through erotic or sexual encounters, while others use what could be described as astral feeding or feeding on another from afar. And others feed through emotion.

Afterwards, blood-drinking and psychic vampires feel energised or otherwise better than they would if they were to sustain themselves on regular food alone, like fruits, fish, and vegetables (which they eat too).

These vampires described themselves as atheistic, monotheistic or polytheistic. Some identified as heterosexual, some homosexual and some bisexual. Some were married, some were divorced and some were parents.
Unquestionably, I found the vampires I met to be competent and generally outwardly “normal” citizens. They performed blood-letting rituals safely and only with willing donors and participated regularly in medical exams that scarcely (if ever) indicated complications from their feeding practises.

Tales of the unexpected

What was perhaps most surprising about the vampires I met though was their marked lack of knowledge about vampires in popular culture. They seemed to know much less than you might expect – at least for vampires – about how their kind were depicted in books and films. By this I mean to say that the people I met with and interviewed hadn’t turned to drinking blood or taking psychic energy simply because they had read too many Anne Rice novels.

In fact, the real vampire community in general seems to have appropriated very few of the trappings mainstream culture attaches to creatures of the night. Many do dress in gothic clothes but certainly not all the time, and very, very few sleep in coffins. In fact, those vampire who do dress a certain way or wear fangs do so long after realising their desire to take blood.

This is what might be called a “defiant culture”. Real vampires embrace their instinctual need to feed on blood or energy and use what mainstream culture sees as a negative, deviant figure like the vampire to achieve a sense of self-empowerment. They identify others with a similar need and have produced a community from that need.
But real vampires can also help us understand, and perhaps even shed, some of the ideological baggage each of us carries. They show us how repressive and oppressive categories can lead to marginalisation. Through them, we see the dark side of ourselves.

More generally, this community shows that being different doesn’t have to force you onto the margins of society. Real vampires can and do exist in both “normal” society and their own communities, and that’s okay.

COMMENTS

Fear Then and Now
10:02 Aug 06 2026
Times Read: 286

Fear Then and Now: The Vampire as a Reflection of Society
Thesis Published By Mackenzie Phelps
Summer 8, 2021

Chapman University

ABSTRACT

Over the expanse of centuries, human society has created monsters in order to give a physical form to their abstract fears. Society has gone from speaking of them in oral traditions to watching them on a screen in more recent decades, but the written works of these monstrosities have occurred in the multitudes across multiple eras.

The globalized monster I have chosen to focus on here is the vampire. Said vampires are witnessed as changing over time to adjust to the awakening or loss of certain human fears, distresses, and perceived threats—whether that be war, religion, race, etc. While the basic pillars of their image remain similar to their predecessors, the vampires of now have greatly evolved outside of the monster’s stereotyped performance and role in human society. What this work aims to accomplish is a comparison between different eras of the vampire literary lineage and how these vampires represent the fears—or sometimes the unspoken desires—of that human generation.

Within this paper I will be examining six vampire novels, three of the past and three of more current times. For each novel, I will showcase how that book’s formation of the vampire character mirrors particular devices of fear within that space. I want to draw a comparison to reveal the evolution of not only the vampire monster but fear itself

Introduction

With the rise of human societies came the rise of the monster. Each civilization, each era of humanity has brought with them mythical creatures or mystic beings which have served a specific purpose. There have been gods who move the sun around the world to bring forth the day, and goddesses who swim across the sky to form the night. There have been myths about beings roaming the earth and sea to describe misunderstood sights and events of the past. Prior to the multitude of discoveries about the inner and outer workings of this worldly system we exist in, people needed a way to make the unknown known. They wanted to know how humans as well as the flora and the fauna came into fruition, how the plains and mountains and rivers appeared. They wanted to know why volcanoes erupted and why the tides changed and why sometimes the sun disappeared.

For all the negative things they didn’t understand, people made monsters to blame. Miscarriages were the result of spiteful trickster spirits or demons; Near Eastern and European folklore blamed Abyzou (or Obizuth), a female demon who brought death to infants out of envy caused by her own infertility. Mentally ill people had demonic forces puppeteering their minds; religious persons in the Middle Ages would perform exorcisms on the mentally distressed as demonic possession was a way to explain their erratic/abnormal behaviors. Rotting harvests and ill animals were the result of improper guarding from troublesome ghoulish beings; the breath of the Nuckelavee of Orcadian mythology was thought to wilt crops and sicken livestock. These malevolent deities were the scourge of the earth, for those who believed in them, and the reason behind almost any ailment, inconvenience, or disaster. One such monster I will be focusing on is the vampire.

The common conjuration of a vampire is a thin fanged pale undead humanoid creature who preys on the global population, consuming their blood, and sometimes their flesh, in an attempt to quench their endless thirst. However, in truth, the image, abilities, and behaviors of the vampire shift from place to place and time to time to reflect that specific human society.

COMMENTS

Coming Out of the Coffin
02:23 Aug 06 2026
Times Read: 303

Coming Out of the Coffin: A Brief Exploration of Modern Urban Vampire Subculture
Published By: Jkimmelf
January 25th, 2014

Halloweenlove.com

Today, it is hard to go a few days without hearing about vampires. They dominate our television, our fiction, our movies, our politics, and even our past. From popular culture to history, vampires are ever-present. But while these vampires are creatures of legend and popular fiction, there are also individuals in contemporary society who call themselves vampires.

Some say they need to ingest blood regularly to feel healthy and survive; others claim to be “energy vampires” who depend on others’ life force, or prana, for sustenance. Still others enjoy the romance of identifying with, dressing and acting like legendary vampires – these are termed lifestylers. They are often misunderstood by mainstream society. Most often found in urban areas, they form an oppositional subculture that allows them to band together, find common ground, and create an identity.

The modern urban vampire is as elusive today, as its folkloric counterpart of yesteryear. Modern vampires have cherry-picked their desired traits and histories from many different fields involving the paranormal and supernatural – thus allowing their image to be shaped for their own satisfaction. It is through the reclamation of this identity that vampires have developed and begun to fabricate an origin for vampires throughout history.

Historically, legends of blood and soul sucking creatures feature in the folklore of Eastern and Southern Europe from ancient times on. However, the legendary vampire that gave rise to today’s literary and pop culture vampires is derived from East European folklore from the early modern period (17th and 18th centuries).

The belief in vampires, prior to the Enlightenment, was as “common as blades of grass” (Murgoci 1926:320). These beliefs were so prevalent that “not to believe in [them] was tantamount to heresy” (Keyworth 2006:241). From Asia to South America, there were and are vampires in the folklore of almost every culture – even if they do not go by the name of vampire; they are present within the histories and modern times of these different locations.
In European and Northeastern United States folklore, vampires are said to be the living dead; thus, vampires exist in a state of liminality – “the undead have achieved what the living desire: immortality” (Maser 2005:34). This quality, I will argue, is one of the traits that accounts for the contemporary attraction of the phenomenon.

Vampires were a screen that repressed people could project their desires upon; “the vampire becomes a projection of one’s own dreams, a mirror of the self that cannot exist within the constraints of time” (Atwater 2000:75). Vampires are a way to explain the unknown – thus becoming scapegoats for the problems of the times, from crop failure to epidemics (Atwater 2000:77).

However, like all good things that play on the imagination, the vampire did not fade away into the darkness – rather, it flourished in the minds of writers. No sooner were vampires banished from the beliefs of the elite, than they were relegated to literature. Legends, stories, and even some sightings were reported through the written world. People began to play with the superstitions that they had feared. This would create the real breeding ground for modern urban vampires of fiction and cinema.

It was through the taking of some of aspects from folkloric vampires and applying them to sensuous creatures of the night, that such vampires as Dracula were created. Dracula was one of the first highly sensual, mysterious creatures completely capable of interacting with humans without notice. Although I cannot do justice to the development of vampire literature in this brief post, Dracula is the forefather for what would eventually develop into Anne Rice’s Lestat and Louis characters from her Vampire Chronicles.

It is not coincidental that Anne Rice’s vampires sprang onto the cultural scene in the 1980s, just as the AIDs crisis during the 1980s created the sudden fear of mortality through blood-borne pathogens. Rice gave the world individuals that were free from the fears of the time. Instead of running in fright from the sight of blood, her vampires drank it, savoring every last drop. Rice “perceives the vampire’s image to be that of a ‘person who never diesÖ [who] takes a blood sacrifice in order to love, and exerts a charm over people'” (Steiger 2010:12).

In a time where the world was in utter chaos, what would be better than having the ability to live forever, to not worry about the current disease of the time, and to be highly romanticized? This is when the urban vampire communities first began to develop. People were trying to take control in a world that appeared to be without (Kahn 62:2007).

The modern urban vampires started to form small groups that would later be termed ‘houses.í Information began to circulate, such as pamphlets entitled “How to Become a Vampire in Six Easy Steps”-“a six-day ceremony involving an owl-figurine, a raw chicken liver, eggs inscribed with lightening bolts, vinegar, a black human hair, and a great deal of chanting and clapping” – although this would be thought of as a joke within the community due to the utter ridiculous nature of the ritual (Laycock 2009:20).

At first, urban vampire communities were secretive, and contact was generally through other members. There were also select vampire clubs during the 1980s and 1990s that were available to the community – these would later become blacklisted due to their association as “feeding zones” (J.S. interview January 28, 2010). However, with the increasing popularity of the Internet in the 1990s, the vampires found a way to connect to each other (Laycock 2009:94). Chat rooms, forums, and websites began to fill the Net with information for the newly awakened. Vampires were no longer alone in the world. The Internet became a way for the community to plan meetings and gatherings.

With the development of the community, the image of the vampire began to take shape. Depending on the type of vampire, there are different elements that have contributed to their portrayals. There is borrowing from both the folkloric and literary vampires, although modern vampires tend to draw more heavily from fictional and cinematic vampires. The ideology, appearance, and even mannerisms seem to develop together.

One way vampires distinguish themselves from mainstream society is through their appearance. While appearance varies greatly among individuals, many favor Goth attire and wear clothes with a romanticized flair. However, this does not stop vampires from wearing jeans and t-shirts with a good old fashioned pair of Chucks, especially in more relaxed settings.

Formal vampire events – such as blood-fastings (similar to Neo-Pagan handfasting rituals), The Vampires’ Masquerade Ball, and the Endless Night Vampire Ball – are marked by the presence of over the top expressions of vampirism through attire. Fangs are worn, ankhs celebrating the vampire’s house are put on (each house has its own symbolic icon that is placed on an ankh as a form of visual membership), makeup varies from pale and ghoulish to glamorous, lace and vinyl are just as common as satin and silk, reds and blacks mix with all the colors of the rainbow and in-between, and as always there is the high spirits of festivity in the air. Clothing is an element in the vampire community that is in constant motion, as vampires enjoy expressing themselves creatively through this medium.

Michelle Belanger, a psi-vampire, is one of the most influential and public vampires within the community. She has helped to develop several houses. Each house is a gathering place for vampires to come together; each has its own set of rules, practices, and beliefs (Laycock 2009:99). Belanger wrote several vampire codexes. The codexes give basic information about the various types of vampires – psychic and sanguinarian. These are a sort of user manual for the newcomers to the communities. Through her efforts with Father Todd, a sanguinarian vampire, she co-created the Black Veil (titled as such to create a distinction from the role-playing vampire games of the time) (Russo 2008:191-195). The Black Veil is a set of ethics that all vampires, regardless of their feeding preferences, are expected to follow (Russo 2008:191; Laycock 2009) – this will be expanded upon later. Vampires that stray too far from the Black Veil are ostracized from the community.

As individuals become more isolated from one another through the use of the internet and advancing technologies, there is a corresponding increase in alienation, especially among teenagers. A teen who is teased at school for whatever reason, returns home to the internet, which provides a world where s/he can find acceptance. The vampire community is another outlet for these teens. Over the last ten years there has been an increasing flux in the number of youths that are becoming a part of the vampire community (J. S. interview January 28, 2010).

The vampire community allows for an outlet for how they are and who they want to be without a lot of judging present. It provides a ready-made romanticized identity for young people who feel marginalized and ostracized. However, it also creates a liminal place for teenagers to exist, due to the fact that most vampire meetings and gatherings are at twenty-one and over clubs, and many vampire groups will not allow members under eighteen to join because of legal issues (Brad and Mia interview February 20, 2010). In this liminal state, teen vampires are highly limited in their association with the vampire community itself in a direct way; the internet becomes their only connection to the world they so desperately want to fit into.

Vampires divide themselves in their communities according to feeding preference: they can be either energy or blood vampires. Typically, these are referred to as psychic and sanguinarian vampires. Psychic vampires, also known as psi, might only feed from sexual energy, or earth energy, or from certain types of people in certain situations. Sanguinarian vampires, also known as sang, feed from human blood, animal blood, or a mixture of the two. Many sanguinarian vampires are forced to become hybrid vampires who feed from blood and energy. This is usually because a blood donor cannot be found at one time or another. Sang vampires that have to feed from energy do not find it as filling; it has been described as “sipping tofu through a straw” (Julian Basarab interview September 30, 2009).

In the beginning, there was a complete divide between the two types of vampirism. Sanguinarian vampires were the first to establish themselves, so when the psi vampires began to emerge on the scene they were met with some skepticism. Some of the sang vampires believed that only “‘real vampires drink blood'” (Laycock 2009:15). This was only part of the internecine struggles. Conflicts between ideas about feeding methods, practices, how gatherings should be handled, even down to how blood-wine (a wine that has been mixed with blood, usually animal) is prepared exist within these communities.

There are still clear differences between the two groups. Sanguinarian vampires still have to deal with the fact that in order to have a donor, a crime must be committed, because it is against the law to cut someone. Cutting oneself inevitably brings into question one’s mental state; therefore, sang vampires have to skirt around this (Lilith interview September 18, 2009). In contrast, there is no illegality to being a psi vampire – the only restrictions come from what they feel is right morally. Psi vampires can feed from a group of people, an individual person, living energy from natural elements, and sexual energy. Each psychic vampire has a choice as to feed from their source with or without the permission of the supplier.

Another ethically problematic aspect of this subculture is the practice of “grazing.” Grazing can be roughly defined as the random selection of an unscreened donor who is typically picked up in nightclubs or Goth bars (Elijah interview January 28, 2010). Although it is something that is highly looked down upon in the vampire communities, it still occurs and can be an aggressive act that brings an unwanted spotlight to the community.

A psychic vampire when asked whether or not he “grazed” stated, “grazing is in my eyes and a lot of the vampire communities eyes as being a rough, without rules, without morals. I don’t feed from those that are not willing unless it is by drawing in energy which will not hurt anyone and leave the person unharmed and unmarked” (J.S. interview January 28, 2010).

Just as a sanguinarian vampire when asked the same question, merely said, “I would never graze. My black swans [a person involved with the vampire community, nonexclusive to donors] typically cut, but I’ve had to resort to animal blood before. [The AIDS scare] has made us more cautious and less likely to graze or attack someone.” (Elijah interview January 25, 2010). It is a rare thing to come into contact with a vampire that believes in grazing as a positive element in the community or would willing resort to such an act.
The modern urban vampire community is always in flux. This community’s boundaries overlap with those of Goths, Pagans, part of the BDSM community, Left Hand Path witches, Satanists, and the list goes on. Since vampires are involved with so many other different subcultures, the community changes with the current politics as much as the environment. It is a way of expression that allows its members to explore who they are, as well as who they might want to become.

It is unfortunate that the media tends to focus on its more sensational and outrageous members, as in the case of Jonathon “The Impaler” Sharkey. This satanic sanguinarian vampire ran for President of the United States twice, in 2004 and 2008. As part of his presidential campaign, Sharkey claimed if he was elected that he would impale George W. Bush on the White House lawn. Nevertheless, like all oppositional subcultures, the vampires merely overcome their trials and tribulations and continue to evolve along with the larger cultures. The modern urban vampire community typically manages to dodge bad public relations and stay under the radar – allowing them to continue to function without drawing unnecessary attention to their unique ways of life.

Vampires, like modern Witches, are linked to many communities through their romantic reclamation of a negative folkloric figure. Vampires have claimed historical figures such as Jure Grando, Peter Plogojowitz, Arnold Paole, Vlad Tepes Dracula, Gilles de Rais, and Countess Erzsebet Bathory as fictive ancestors. It is not certain whether these people all practiced in some form of vampirism or not, but what is important is that the vampire community has chosen them as fictive ancestors.

Just as the modern vampire identity is based on a handpicked collection of attributes from folkloric and fictional aspects of vampirism, vampires have also created their own sacred origin myths that give them a link them to evolution and grant them a metaphysical origin. Many vampires have come to believe that vampires have always existed, or that “vampires have been around for a few centuries” (Elijah interview January 28, 2010). Some vampires believe that vampirism is merely another stage of human evolution, and see themselves as its representatives. Vampirism has become a way of reclaiming a past, and of creating a mythical future.

Unlike their often cruel and wicked progenitors, the vampires of modern urban areas go out of their way to try and not be the bloodthirsty creatures they were once made out to be. The Black Veil works to ensure that there are sorts of laws within the community. It ensures the proper treatment and respect of donors, having discretion and not causing unwanted attention to the community, respecting the fact that the community is a diverse organism, reminding people to use common sense, practice self-control, and live life as an example to the community.

The community is metaphorically portrayed as a family, and vampires are urged to respect it as such, using proper etiquette for their havens, being responsible, respecting elders and the people within a certain territory, lead responsibly, and following the ideals of the vampire ways. Vampires that do not stay within these rules are forced out of the community and are thus subject to the outside world and its criticisms. Many vampires try to become upstanding members of the larger communities that they live within, getting involved with local youth groups, charities, and the like (Lilith interview March 13, 2010).

There also seems a sense of trying to involve, as well as create family within the community. Vampires often take their entire family to a vampire meet-up or gathering; just as the Black Veil discusses, the community becomes your family and they are expected to be there as such. It is easy to see that although the vampires might have similar traits to their distant bloodthirsty cousins of yore, they are clearly not the same; modern vampires have taken history, literature, and folklore and shaped them into a positive image they wish to project.

Unfortunately, the study into urban vampire cultures is still limited. Most written material has been put out by the community itself, or from fields such as English, Religious Studies, and Psychology. There is still hardly any research done on the connection of vampirism to HIV/ AIDS or even why there is a physical need to intake human blood or living energy. The overall population is still very much so in the dark about the vampire community.

COMMENTS

Vampire Hypothesis
02:14 Aug 06 2026
Times Read: 310

Vampire Hypothesis: Is Vampirism Explained Through Homeostasis?
By Becka Wood
Published July 4, 2015

Vamped.org

In my efforts to try to find a physical link with the condition of vampirism, I’ve found myself to be taken as a person trying to disprove vampires altogether. On the contrary, think of me as the delightful Darwin whom went on his escapade in an efforts to try to proof God.

With that said, since this work may never be whole, I will simply call it a hypothesis or a postulate. Some of you the readers may have already drawn the same conclusions of a physical link or agree to some of the theories I’m going to argue here; affirmation that you are not alone is also well and good.

In this article, I will be looking over all the different types of energy deficient human beings—also called “vampires,” who are commonly found within collectives called the Vampire Community—and arguing the possibility of all of them being hybrids, that is, someone who needs both energy and blood and/or can adapt and/or take from both sources. I will be explaining this “need” through homeostasis and how it relates to the condition.

It would only make sense to start at homeostasis. But first, what is homeostasis? According to Anu Singh-Cundy and Michael L. Cain’s Discover Biology: Core Topics, 5th ed. (New York: Norton, 2012), a book I will be using extensively through this article: “Homeostasis . . . is the process of maintaining a relatively constant internal state despite fluctuations in the external environment. Homeostasis is vital for proper function of most organisms. For example, cell-level homeostasis maintains cytosolic pH about 7” (566).

It does this by keeping us at a regular temperature, further explained by Singh-Cundy and Cain (2012, 191):

"To counteract the natural tendency toward disorganization, the cell must capture, store and use energy. One of the many implications of the second law of thermodynamics is that the capture, storage, or use of living energy is never 100 percent efficient, so at least some of the invested energy is dissipated as a disordered and unusable form of energy called metabolic heat. In other words through the very act of creating order within living systems add to the disorder of the universe by releasing metabolic heat into the environment.

This is not to say I don’t consider the external environment a factor in the process of homeostasis, but there is an internal factor that also need to be regulated—meaning that lack of energy, regardless of environment, would eventually lead them to become cold. This would be a defining method one could use to palpably measure who is a “vampire” and who is not.

If vampires have a lack of energy that food cannot sustain, then it stands to reason we would be cold, because food alone would not keep our internal conditions, which is why they would get cold, sick and pain. That’s not to say they could not suffer other conditions but whether those are related to vampirism is something to question.

Also, they all should inevitably get cold and sick. In the process of the body dying for example, the blood slows down which causes the person to get cold. Some may die from different or instant means, say a blow to the head. But generally, a person does get cold in the process of dying.

Some have attempted to argue with me that a vampire would not necessarily get cold or that homeostasis has nothing to do with vampirism. For instance, on June 16, 2015, S Lynne Price, a member of the Vampire Community News Facebook group told me: “My body temperature runs around 96.7. I am so active that I rarely get cold anymore however. I doubt homeostasis is the reason for symptoms.”

That does not make sense from a scientific point of view. This metabolic heat would also explain why we see “beacons,” a supposed high amount of energy and/or light emitted out of a vampire that is a supposed signal of a vampire and/or one whom awakened as a vampire; it is likely a large release of heat and as to why I myself get cold when low on energy. This beacon is a supposed great output of energy. Think of it like an angler-fish in the dark. That compelling.

On June 20th, 2015, a Vampire Community News member privately argued that spiritual and physical energy are two separate things in regards to psis, who are what the community defines as people who solely feed on energy. If that is so, then you would not have enough energy to obtain energy, you would be dead because physical energy would not hold you here and be virtually useless, and all the energy that a human replenishes themselves with, and has with, would technically be physical.

You could argue that you could sustain yourself on energy or blood alone, and finally how would something that is spiritual become physical so it can help you no longer be sick or recover? It wouldn’t because all you would have done is feed the soul temporarily so that the body could recover. So a part of you would feel better and a part of you would not until it recovers. Food sustains our lives.

Again, let’s look at a scientific example for clarity as to why this cannot be so (Singh-Cundy and Cain 2012, 189):
"The first law of thermodynamics states that energy cannot be created nor destroyed, but only converted from one form to another . . . All the energy in our universe is associated with matter, and energy and matter are equivalent; since matter cannot arise from nothing or be turned into nothing, energy too, cannot disappear without trace or be created brand-new out of nothing.

Meaning that energy is energy, there isn’t a difference since it all can be converted. That’s not to suggest we should be fine with just food, however. Let us look now at the various methods of energy obtaining.
We have our sangiunarians, which the community would define it as those who solely replenish their energy, that food does not, with blood. Now some sangs would argue at times that they have a lack of proteins or certain proteins in blood help them. Some Eros Vampires, which the community defines as sexual feeders—be it bodily fluids and/or sex energy—would argue that as well. From, the logical standpoint, one could argue that they would be fine if they ate more meat.

With that in mind, let’s look at the process of energy production (Singh-Cundy and Cain 2012, 208):

"In the process of making ATP (adenosine triphosphate- an energy carrying molecule), NADPH (Nicotinmide adenine dinucleotide phosphate with a hydrogen atom) and NADH, ADP becomes ATP, NADP becomes NADPH, and NAD (same as NADP only without a phosphate) becomes NADPH. NADPH and NADH each pick up two electrons and a hydrogen atom which convert them into high energy forms. Think of them as rechargeable batteries.

Cellular respiration is vital to this equation (Singh-Cundy and Cain 2012, 209–210):

In the process of making ATP (adenosine triphosphate- an energy carrying molecule), NADPH (Nicotinmide adenine dinucleotide phosphate with a hydrogen atom) and NADH, ADP becomes ATP, NADP becomes NADPH, and NAD (same as NADP only without a phosphate) becomes NADPH. NADPH and NADH each pick up two electrons and a hydrogen atom which convert them into high energy forms. Think of them as rechargeable batteries.

Cellular respiration is vital to this equation (Singh-Cundy and Cain 2012, 209–210):

Cellular respiration takes place in three stages: glycolysis, the Krebs cycle, and oxidative phosphorylation. The first stage, glycolysis, takes places in the cytosol (all the inner parts of the cell that is not a cell part so excluding the nucleus, golgi, etc. The space), the fluid portion of the cytoplasm. During glycolysis sugars are split to make a three-carbon compound (pyruvate), releasing two molecules of ATP and two molecules of NADH for each glucose molecule that is split. Pyruvate enters the mitochondrion (an organelle with a double membrane that is the site of cellular respiration in eukaryotes). Eukaryotes a single-celled or multicellular organism in which each cell has a distinct nucleus ( the organelle in a eukaryote that contains the genetic blueprint in the form of DNA) and cytoplasm (the contents of a cell enclose by the plasma membrane (The phospholipid bilayer (think fat) that forms the outer boundary of the cell) but in eukaryotes, excluding the nucleus. Compare cytosol). The pyruvate is completely degraded through a sequence of enzyme-reactions known as the Krebs Cycle.

The carbon backbone of pyruvate is taken apart, releasing carbon dioxide. The carbon dioxide you are exhaling into the air right now originated in the carbon backbones of the food you ate, following the complete dis-mantling of those food molecules by the Krebs Cycle produces a large bounty of ATP and NADH.

In the last and final step of cellular respiration, the chemical of NADH is converted into chemical energy of ATP through a membrane dependent process known as oxidative phosphorylation. Oxidative phosphorylation generates at least 15 times more ATP than does glycolysis alone. We cannot survive more than a few minutes without oxygen because, in the absence of this gas, our cells cannot make enough ATP to run the many activities that rely on energy delivered by this extraordinary energy carrier.

This could explain why I have difficulty breathing when low on energy because I’m trying to intake more oxygen hoping it will help where there is a lack and the process of how energy is made, lost, etc.

It also doesn’t show a need for protein that some sangs argue, rather sugars and oxygen are the key to energy. However, one could argue, hemoglobin is an oxygen-binding protein and that’s why it assists, but it’s virtually useless if there is no energy or lack thereof to deliver.

One could potentially argue that a sangs process is simply stalled or slowed. Bloodwork would disprove this being related to a shortage or hemoglobin and if there was it certainly would not be vampiric by the community’s standards. Perhaps there is some form of sugars left in the blood or bodily fluids that could argue chemical or physical.

For those that argue spiritual or energy as to what they glean from blood or bodily fluids, I have no means of explaining or disproving that scientifically. It is the same for psis. Psis are more complex, however, as there seems to be no scientific means of explaining how they are able to glean energy, what is within the energy, and how exactly the materials inside energy assist with homeostasis.

But whatever materials they do use, it must be something that links with or assists with cellular respiration and homeostasis. Nonetheless, the spiritual argument and science leads me to another theory I have.

I believe sangs try to separate themselves from psis as a means of saying the energy or means they go about things is different. It is different to a degree, but the outcome is still the same, I feel, in that it it’s about obtaining energy. Given that it’s all a means of obtaining it, it poses the thought that it’s all relative; a matter of preference.

Too many a time have I seen a sang unwilling to try another method of feeding. I feel that perhaps it take a little more to have an effect, or perhaps they have not unlocked it yet, or unware they are taking energy or were a hybrid all along. Either way, I have come to a theory that all energy is relative and you could potentially get energy from various means but people simply choose not to, have difficulty, or are unable to at the moment, or unware they can. (Look at first law of thermodynamics for scientific reasoning as to why I feel this is).

Sangs are possibly both physical and metaphysical. If their condition were purely chemical, as it seems people are making out, then their condition could be fixed and they would not be a vampire. Basically, if we are able to isolate a physical connection that cannot be fixed with food or supplements or is an unexplained medical condition and find an issue in the process of making energy that energy or expel too much energy in metabolic heat and blood and/or simple energy fixes we have our connection between the physical and the spiritual. Potentially. As I hope you can see I’m stating psi and sangs are both spiritual and physical and we could all be potentially hybrids.

You may argue that young blood transfusion assists with older fellows medical issues and this establishes the sang physical need. However, if this would mean that a sang would have to take from a younger person all the time and that the sangs would age rapidly without it and they would only come to need it when they got old. This likely has to do with something akin to stem cell research in that embryonic stem cells are capable of being molded into whatever cell possible.

Going from there, there’s reason to argue that younger blood cells are capable of fixing issues with older blood cells. Also, the young blood cells would get broken down in the stomach acids versus a transfusion. The body gets nutrients from the mother firstly, the body itself does not make hormones that degrade food right away.

It firstly gets nutrients from the mother in the womb through the bloodstream. The baby is shaped and affected by the mother’s hormone output and/or how they develop can affect the hormone levels. Yes, the body can adapt to a degree but without food it would eventually consume itself. This adaption of the body naturally, also supports my reasoning as to why I think vampires are hybrids and adaptive.

Now going from this, is it possible that the cause of vampirism is actually a metabolic birth defect? “When there is a problem with a baby’s body chemistry,” explains the KidsHealth.org “Birth Defects” page, “it is called a metabolic birth defect. Metabolic defects prevent the body from properly breaking down food to create energy. Examples of metabolic defects include Tay-Sachs disease, a fatal disease that affects the central nervous system, and phenylketonuria (PKU), which affects the way the body processes protein.”

Vampires may very well have an underlying metabolic defect that is unknown and somehow energy treats this. How this is, is something to consider. And to some they might say does it really work at all? Or is it psychosomatics?

Some people within the Vampire Community assert “vampires” are born, or have a familial tie to other “vampires.” I’d like to acquaint them with something else the KidsHealth.org’s “Birth Defects” page mentions: “Other genetic defects happen when both parents pass along a faulty gene for the same disease; this is called recessive inheritance and includes conditions such as Tay-Sachs disease and cystic fibrosis.”

To expand further on how this concept can tie to genes, let’s consider inborn errors of metabolism. As Wikipedia’s page on the condition explains:

Inborn errors of metabolism form a large class of genetic diseases involving congenital disorders of metabolism. The majority are due to defects of single genes that code for enzymes that facilitate conversion of various substances (substrates) into others (products). In most of the disorders, problems arise due to accumulation of substances which are toxic or interfere with normal function, or to the effects of reduced ability to synthesize essential compounds. Inborn errors of metabolism are now often referred to as congenital metabolic diseases or inherited metabolic diseases . . . Traditionally the inherited metabolic diseases were classified as disorders of carbohydrate metabolism, amino acid metabolism, organic acid metabolism, or lysosomal storage diseases. In recent decades, hundreds of new inherited disorders of metabolism have been discovered and the categories have proliferated. Following are some of the major classes of congenital metabolic diseases, with prominent examples of each class.

Medical search engine, medic8.com, also features further information on its “Metabolic Disorders” page:

Metabolic disorders are caused by inherited conditions or defects which affect the body’s metabolic system. The metabolic system is responsible for processing the food we eat and breaking it down to produce energy for the body to function; this is a complex process which involves enzymes. Many different types of enzyme are used during the digestion process, with some responsible for breaking food down and others responsible for breaking down and removing toxins from the body. In most cases, metabolic disorders are inherited from both parents. There are many different types of metabolic disorders, which affect the body in different ways . . . In most cases of birth defects, the cause is unknown; an abnormality or irregularity, which affects the genetic make-up of the cells, occurs at the point of conception and appears to happen for no known reason. Other possible causes of birth defects include infections, including toxoplasmosis and German measles, which affect the mother during pregnancy, exposure to harmful chemicals or environments or drinking or smoking during pregnancy.

This explain why we may have difficulty since the cause is unknown and, as the above article relates, some are recently being recognized. Interestingly, the condition may even explain why some people within the community “awaken” to their conditions later in life, going by the European Federation of Pharmaceutical Industries and Associations’ “Inherited Metabolic Disorders” page:

Inherited metabolic disorders vary from acute life-threatening disease to less dangerous degenerative disorders. Their onset and severity may be exacerbated by environmental factors, such as diet and concurrent illness . . . They can occur at any time, even in adulthood.

Some within the Vampire Community may be panicking right now. “What have you done?!” they shriek. “You’ve reduced us to a medical condition!” However, I haven’t formulated anything that undermines us. If anything, it potentially validates us: after all, we know that blood and/or energy treats this issue. So, now hypothetically we can say vampirism is a result of a metabolic defect at birth that genes have yet to detect. Skeptics may say that this proves it’s all just an unknown disorder. I’ll leave that to the reader to consider.
Going from this, we can deconstruct all these labels like sangs, psis, hybrids, etc., that have us fighting and come to the realization that we all just are “vampires.” And I put that in quotations because, in reality we are energy deficient humans, or humans with metabolic defects whom adopt the label for conveniences’ sake.

Too often do we see those claiming to be newly awakened or curious “humans” trying to understand what we mean when we identify ourselves as vampires. Often, you see the word “vampire” and then human thrown in next after the fact, which leaves people to wonder, “Well, what are you? What am I?” It also leaves humans whom would normally understand to be even more skeptical than they were from the start.

It does sound a bit ridiculous to claim to have a vampire soul in you while your body is human. It makes more sense to claim to be an energy deficient human with vampiric needs or tendencies. Some would argue that the soul is applying the vampiric condition so like a fox did from when it was a fox. “You are close,” wrote Deacon Gray, a member of the Vampire Community News Facebook group on June 17, 2015, “the difference is once your spirit has an experience, it doesn’t simply go away. You take it with you…once you were a fox, there will always be some of the fox there.”

However, there is nothing to suggest a vampire had a vampire body according to the community, so essentially that argument falls flat. This is why I feel our body must be altered to some degree. Again, that doesn’t mean our soul is necessarily a vampire but it must have accommodated in order to not be entirely drained. Consider how our vessels would act if there was a highly vampiric need or if our soul had an astounding amount of power. Would the body be able to contain it? I don’t think so. I think therefore that there has to be a physical connection for the spiritual.

A ghost or spirit cannot feel pain no more because it lacks the nerves to feel pain it had in it’s body. Nor am I trying to state that all vampires are the same in abilities. I’m arguing spiritual logic against spiritual logic. People could argue what’s to say there is a soul, as well.
Some think I’m trying to paint vampires all with the same brush. For instance, Kate Gallwey, another Vampire Community News member shared the following on June 24, 2015:

Why would you think all souls inhabiting human bodies are the same?

Your journey to find yourself is admirable but you are presuming that the path is the same for all that self-identify as vampire. This is your journey and to agree or disagree with your findings is as daft as to agree or disagree with your reality would be.
If I tell you I see auras and souls, you can blink at me a few times and back away slowly. But it is my reality and in my reality there are many tribes of souls that in habit a human body. Even fragments of different souls. I have found others that can see this too. So I am not alone in my view. There are many strong tribal souls, either whole or fragmented, that identifies as vampire here. Their journeys are unique as is their pov.

All most people can say to either of us is – ‘thank you for sharing’.

But who’s to say we are so different to begin with? Again, what’s to suggest there is even a soul to begin with? Some don’t believe in such. You could argue there’s slight variation in regards to genetics but we are still human. People have argued that they are born into a random body and there cannot be a family link. Yet, some argue that they have it in their family and that it has skipped generations or shown later in the family. This would suggest to me that it is recessive.

Using basic Mendel’s concept of Inheritance, if we crossbred two humans with a vampiric allele we have a 25% chance of getting a vampire. So, to demonstrate we have two parents whom are H for human and h for vampire. They cross over an the result of the Punnet square is is that there is a 25% would be HH, 50% that they would be Hh and a 25% chance they would be hh the vampire phenotype. This 25% means that it is possible for it to skip generations.

If we had two vampires hh, there would be no other outcome but a vampire. We can have variation from our parents and perhaps ability in the soul. Perhaps the soul evolves to suit the body. This ties in again with metabolic defects in that it can be recessive as well. This would also mean that there are very few who are vampires, but I think we are quite similar. Nor do I think the evolution to be that dramatic to make us too different. It’s like trying to argue that an entire species is different then it doesn’t make it a species. It would be like trying to argue that all goldfinches are different—but they’re still goldfinches.

Therefore, in conclusion, there has to be a physical link-a metabolic defect, and we may very well be more human than initially thought. Energy is relative and we may well all be hybrids. They would all feel cold based upon metabolic heat, homeostasis and cellular respiration.

Your view will always be your view. You may say I’m trying to categorize all vampires to be the same. No, I think their abilities may be different, but in the end we’re very much similar to each other. You may find people discount this on the basis of supposed experience or spiritual; that’s their opinion or view. But much of what I have argued has a science to it. And that is a fact. This is what makes the most logical sense to me as a psi.

For further insights into the Vampire Community, read Paula-Maree Cavenett’s “Being a Vampyre: My Perspective.” If you’re interested in the Vampire Community, Joseph Laycock, a prominent scholar in the field, will be attending the upcoming vampire studies symposium. Book your tickets today!

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