Liber Jahira01:25 Oct 31 2011
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Vampyre
LIBER JAHIRA
“The Black Veilâ€
Second Edition
This copy of Vampyre: Liber Jahira “The Black Veil†has been consecrated by on the day of In the Sanguinarium Year (S.Y.) of
Vampyre: Liber Jahira, “The Black Veil†is Copyright  1997-2004 Rakasha Books & the Synod, all rights reserved.
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Rakasha Books-rev. 3/2/03
Rakasha Books is a publishing in partnership with the Synod and is a company solely dedicated to the vampyre, occult and dark gothic genres. The three fold plan of Rakasha Books is to first provide publications by those in the dark subcultures and by the dark subcultures The second part of the plan is to embrace the new generation of print on demand technology (P.O.D.) as our primary means of production. The third goal of Rakasha is to provide materials which inspire and explore the modern vampyre subculture by providing a variety of examples and options for individual groups to use at their own discretion.
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VAMPYRE, LIBER JAHIRA
The Black Veil
Second Edition
CREDITS
PUBLISHER Rakasha Books & the Synod
CREATIVE DIRECTION, EDITOR-IN-CHIEF
& CONCEPT Father Sebastian
LIBER JAHIRA Father Sebastian of the Synod & House Sahjaza-
Mithu, Michelle Belanger of House Kheperu, Layil Umbralux of
House Sahjaza-Kalistree & Madame X of the Dreaming,
COPY EDITING & CONTRIBUTING EDITOR Madam X
STRIGOI VII/2ND GEN. SANGUINE ANKH GRAPHIC
Crudelia & Maven STRIGOI VII/2ND GEN. SANGUINE
ANKH GRAPHIC Maven ORIGINAL SANGUINE ANKH
DESIGN D’Drennan, Draconian Prime & Father Sebastian.
GRAPHIC DESIGN Maven. LAYOUT & ART DIRECTOR
Father Sebastian. BIO PHOTOS: Layil Umbralux photographer:
Stephen Chao of ChaosNYC.com, Sebastian photographer: Lukas
Zpira of BodyArt.net and Michelle Belanger photo by Tom
Trainer, Madame X photo: Paul Clough. TAROT CARD
DESIGN Maven STRIGOI VII GLYPHS DESIGNS: Rev of
House Kheperu & Shishain of House Quinotaur. STRIGOI VII
GLYPH GRAPHICS: Draconian Prime of House Sahjaza-Mithu.
ABOUT THE AUTHORS
FATHER SEBASTIAN
born in San Diego, California and has been involved in the vampyre subculture as a fangsmith, author, publisher, webmaster, Primus of the Courts of Gotham & Lazarus, Ramkht Impsissimus of House Sahjaza, the founding Father of the Sanguinarium and a priest of Elorath within the Synod. He serves the Sanguinarium as a publisher, webmaster, speaker, fangsmith, and event coordinator in the gothic, fetish and vampyre events since 1992. Originally drawn to the vampyre scene from the role-playing game Vampire: the Masquerade (V:tM); his experience with the community evolved and diversified, as he met many members of the vampyre subculture through his various projects. Eventually, his spiritual interests evolved and he found his formal Awakening in September 1997 at the hand of his Adra, Goddess Rosemary. Under her guidance, he learned the necessary skills to help Strigoi Vii teachings become established.
A lover of gourmet foods, art, history, role-playing games, nature, the occult, performance art, theatre, the fetish scene, and traveling; Sebastian recently moved from New York City to Europe to pursue a different perspective, while coordinating events, fangsmithing, and building his publishing press Rakasha Books. His main goal is to promote Strigoi Vii as a uniting “language and philosophy†for members of the vampyre subculture.
The author welcomes your comments and can be reached through e-mail at: sebastian@strigoivii.org. Father Sebastian’s photo is by Lukas Zpira of Body-Art.net.
LAYIL UMBRALUX
has been an active member of the NYC vampyre scene since she moved to the city in 1998, first as a member of the original Clan Sabretooth, then as part of the Synod and House Sahjaza, achieving Kharrus (priestess of Strigoi Vii) within the Synod and elder status within Sahjaza. She prefers not to have a formal title, but if you call her Lady, you’ll probably get a smile in return. She is the nadja of Father Sebastian, the founder of both groups and a strong personality Sanguinarium Gotham Halo, in New York, and all over the world. Preferring to remain in the shadows, on the fringe of things, she has often managed to remain a neutral voice of reason in a maelstrom of chaos.
Her spiritual background is multifaceted, including Earth-Magick, The Fourth Way, LaVeyan Satanism, Dark Paganism, Yoga, Strigoi Vii, Chaos Magick, and most importantly - good old fashioned common sense and the ability to laugh at herself.
When not keeping her Adra out of trouble and writing vampyre books, Layil pursues her career as a Painter, Writer, and Performance Artist. Her other interests include holistic medicine, cooking, music, and science fiction. She shares her life with two feline companions, ‘Nny and Menoh.
Having left her heart in New York City, Layil is currently chasing her dreams in Barcelona, Spain.
She can be contacted at: layil@strigoivii.org.
MICHELLE BELANGER
is the author of The Psychic Vampire Codex (Sam Weiser, 2004) and co-author of both The Vampyre Almanac and Vampyre: Liber Jahira “The Black Veilâ€. Michelle Belanger is an expert on psychic vampirism and the modern vampire archetype. A self-professed energy vampire, she has appeared on XYTV’s British documentary “American Vampires,†Cleveland’s Morning Exchange, and more recently on Essential Entertainment’s “Night Bites: Women and Their Vampires.†She can be found in Dr. J. Gordon Melton’s Vampire Book: the Encyclopedia of the Undead (first edition), Jeff Guinn’s Something in the Blood, Mick Mercer’s Hex Files, and the recent Necronomicon Files by Harms and Gonce.
A graduate of Cleveland’s John Carroll University, Michelle writes on a number of occult and metaphysical topics. Her work has been published in numerous magazines and periodicals including Fate Magazine, Dark Realms, PagaNet News, and the Cleveland Plain Dealer. Trained in Reiki and shamanism, Michelle is also a natural spirit medium. She has lectured on topics including occult history, ghosts and spirits, energy work, and past lives, but by and large audiences prefer her fascinating presentations on the vampire in fiction, folklore, and reality.
An arresting woman of six-foot-one, Michelle is an articulate, intense, and charismatic speaker. She has a special gift for making even the most esoteric topics entertaining and accessible to the average listener, a gift which has put her much in demand among documentarians of the vampire and Gothic subcultures. Michelle Belanger can be reached at her website www.michellebelanger.com or that of House Kheperu at http://www.kheperu.org.
MADAME X
is the matriarch for House of the Dreaming, boasting members from New York, New Jersey, Long Island, Pennsylvania, Maryland, Georgia, and the UK. She moderates the Household interest e-list, dedicating her social coordinating talents as Chapter Head of the Georgia Bloodlines Chapter.
Currently a Savannah, GA resident, Madame X founded the “Savannah Goth Scene Rescueâ€, and moderates of the “Savannah_Goth†e-group. She is part of Club Illuminati, a team bringing Savannah a New World of Dark Entertainment, catering to the Goth, Vampyre, Pagan and Underground scene.
Madame X was a vital part in the formation of “The Iron Gardenâ€, a NJ based Vampyre Society, and of “The Court of Lazarusâ€, in the Gotham Halo (New York City). Inspired by a desire to motivate others, she initiated “The NJ Goth Challengeâ€; a yearly event promoting NJ Goth Culture, and she was the founder of “The Rift Arts Forumâ€, a creationist’s guild offering aspiring artists literary/art-related events. For years she was a volunteer performer at the NJ renaissance fair, and conducted special artist interviews for TV and radio; having lastly become the ‘poster-child’ for Transylvanian Tours of Terror.
Madame X’s mystique and influence walks hand in hand with her creative flair, in a pointed effort to cultivate the interests and lifestyle that truly define the vampyric nature. You can reach her via her household’s website www.houseofthedreaming.org or by e-mail at MadameX@strigoivii.org.
ACKNOWLEDGEMENTS
There are many people who have contributed to the growth of the Strigoi Vii community, Strigoi Vii philosophies, and the birth of this book. Some have made their contributions through pure example, others from direct involvement. I have listed them here in alphabetical order:
Aaron Savage, Alex Medina, Alfred Castillo, Allen (of Torture Garden), Ambrosia, Andre and Neil, Andre (of Gargoyles Leather), Angela (of Lost Hunger), Anne Rice, Anton LaVey, Bellz of House Diva, Bianca (of Andromeda), Big Bruce, Big John, Bram Stoker, CarrieAnne, Chi Chi Valenti, Chris (from NJ), CJ, Columbine (of Sunspot Design), Rev. Crudelia, Crushfield, Cyn, D’Drennan, Daemonox, Damien DeVille, Damien Plague, Dark Wyccan, Darq Rose, David, David (of Torture Garden), Delchi, Dette (of Slimelight), DJ Jason, Dnash, Don Henrie, Don Webb (of The Temple of Set), Eddie Bach, Eden Christopher, Father Vincent, Gabrielle P. AKA Saint Eve, Goddess Rosemary, Gregory Gumo, Hal Gould (of Albion-Batcave), Hatty, Hilton (of Purple Passion), Ian Fford, Ian Lemke, Illona (of Bloodlust UK), Jack Dean Srauss of FangClub, Janet the Monkey, Jerico of the Angels, Jesse B., JodyShafer, Joe Pepe, Johanna Constantine, Jonny Dynel, Kage Von Drakonus, Kaos and Sam, Katherine Ramsland, Ken (of House Trylestus), Kimna of the Kerk Von Satan, Kraykin, Lady Chandra, Lady Melanie, Lady Monica, Laurent of LaSpirlle, Lady Sasha, Lady Syren, Lady Victoria, Lark, Layil Umbralux, Legend, Lestat (of Transformatorium), Lilly, LL Cool J, Lord Chaz, Lord Kane and Autumn, Lord Vampreal (of House Trylestus), Madame Rosalind, Madame X (of House of the Dreaming), Magdalena, Magickal Childe’s staff, Maiiah, Mak (of Slimelight), Marnie The Discordian, Master Steelow, Maven, Michael (of Vampire Wine), Mike Tinny (of White Wolf), Morditha Kalavera, Morella, Myke Hideous, Nancy and House Scarlet Moon, Nico, Obsidian, Occulus, Octavio, Old World Vampire, Patrick, Patrick Rodgers, Peter Gatien, Poppy Z. Brite, Praga Khan and the Lords of Acid, Rexxx Black, Rickie Bacon, Robbie (of Gargoyles Leather), Robbie Drake, Roy, Lucianna, Rozaline, Sanguinarius, Sasha, Scorpio, Spider B & the Sanctuary team, Sean of Religious Sex, Seth, Shane Savant of Zenwarp, Sir Alexai, Spaz, Steve Ramirez, Steven Lessing, Strigioua, Svenja, Talia, Ted and Diane, TedE, The TOV Council, Tod (from B.O.U.N.D.), Tony and Claudia (of Halloween Adventure), Tony The Chocha Hunter, Trance, Trever The Treasure Troll, Valeria Alexander, Vampyre Succubus, Ventear, Vicutus (of House Sekhemu),Viola Johnston, Violet and Djennan, Valeria Sinistrari, Voltaire, Windwalker and Janet, Xanatos, Zamion
Father Sebastian would like to personally thank his bigger but younger brother, Chad, his mother, and his step-mother Amy.
Layil Umbralux would like to thank her parents, her Adra and the rest of her Household, along with the many people who worked very hard on making this book a reality.
DISCLAIMER
WITHIN THE PAGES OF THIS BOOK you will find many experimental techniques, as well as proven teachings, traditions, philosophies and systems organized in a series of articles known as Pillars. These Pillars have been collected and inspired from the Outer Teachings of two of the most prominent families within the vampyre subculture - House Sahjaza and House Kheperu. Combined together, this philosophy, path, set of traditions and terminology we call Strigoi Vii, which is translated living vampire from ancient Romanian.
Our goal is to challenge, inspire, and contribute to this diverse and growing subculture. We are taking the angle of teachers, in order to provide you resources to draw from. These teachings are the opinions of the writers of this book, but have also been proven over years of experimentation and actual experience. Thus, if you find that one Pillar works for you or your group, then by all means use it, modify it, or add to it. Take what you need and leave the rest.
Many of these Pillars have already been released among the experimental group that eventually grew into what is today known as the Sanguinarium (Vampyre Connection). As a result, much of this information may sound familiar. These are new texts based on input by the larger vampyre community, along with the knowledge and wisdom of the Azralim, and their years of experimentation with these ideas. Within this book there are two different spellings, vampyre and vampire; vampyre with a “Y†refers to those who actively participate in the vampyre subculture and vampire with an “I†refers to the vampires of legend, role-playing, myth and literature.
A great deal of this book is controversial, and many within the vampyre Community may actively disagree with what is presented here. Constructive, polite, and rational skepticism is not only expected, but encouraged. We do not have all the answers and what is presented here is only a collection of the knowledge which has proven to work for us. We expect many more questions to arise as the vampyre subculture and Strigoi Vii movement evolves and grows.
The authors of this book do not condone or tolerate illegal or criminal behavior, underage sex, cult-like activities, nor the use of illegal drugs or brain washing.
The authors will not be held responsible for the actions of anyone who twists or manipulates these teachings or commits criminal acts as designated by their local governments. We expect that anyone who is a practicing Strigoi Vii treats this subject in an adult manner. It is also our opinion that any individuals who practice or are involved in these teachings should be at least 18 years of age and legal adults.
In the future, we at VampyreAlmanac.com hope to make revisions to VAMPYRE and publish a series of supplemental texts including a new and revised annual Vampyre Almanac/Magazine, a Vampyre Cookbook, a Grimoire of rituals and ceremonies and translated language editions.
Remember - you do not have to EVER join a vampyre organization, purchase a pair of fangs, attend events, or anything of the sort. Only you can determine if you are Strigoi Vii. Vampyrism is a path which chooses some and others choose. There are many good organizations, websites and resources; many of which can be found in the Directory sectin of the Sanctum of Elorath (SOE) at http://www.strigoivii.org.
VAMPYRE
LIBER JAHIRA
“The Black Veilâ€
TABLE OF CONTENTS
“The Celestine Vampyreâ€
by Katherine Ramsland
Introduction
by Father Sebastian
The Scroll of Elorath
CHAPTER 1: STRIGOI VII
Living Vampyrism
Strigoii Vii
The Pillars
The Black Veil
The Strigoii Vii Covenant
The Sanguinarium Ankhs
Religion?
Innovation
Darkness
CHAPTER 2: COMMUNITY
Tribes
Drama
Sanctums
Noir Havens
Households
The Power of Names
Mentorship
Ordeals
Quabal
Secrets
Halos
Basic Sanguinarium/Strigoi Vii traditions
Aesthetics
Fangsmiths
Adults Only
Azralim
Chronology
CHAPTER 3: PHILOSOHY AND SPIRITUALITY
Transformation
Awakenings
Twilight
Festivals
The Dragon
Communion
The Blood is the Life
Intro to Castes and Roads
CHAPTER 4: RITUAL
Intro to Rituals
The Solitaire Sanguine Mass
Blood and Roses
Jahira Ascension
STRIGOI VII LEXICON
THE CELESTINE VAMPYRE
By Katherine Ramsland
AFTER WRITING ‘PIERCING THE DARKNESS’, a book about my explorations of the vampyre subculture, I was interviewed by many people in the media. Mostly, these people were just looking for a sexy or sensational story, but sometimes people got angry at me. One female host of a morning show practically yelled at me when she accused me of being irresponsible as a psychologist if I didn’t diagnose everyone in my book as deeply pathological. Others thought the whole thing was just horrifying and that I was nuts to have gone into that world. Some suspected that I was a vampire myself. One of the few people who “got it†was-surprise! - The host of a religious radio show in the Midwest. He listened carefully and then asked, “What is it they’re getting that the church has failed to provide?†He understood that this interest in the vampire could be a spiritual thing-and that was one of the central reasons that I found my contacts with people in this world so fascinating.
Yes, there was blood fetishism. There was role-playing. There was some pathology. There were even naïve attempts to shed an identity. But for many participants, there was something deeper. I may have turned away from the blood sports; I may have approached fetishes with amusement; I may have shown irritation with grandiose claims that had no substance; but I was impressed by those who had carefully considered why they took the vampire as their symbol and could articulate what it meant to them. From hunger for romance, to an appreciation of the invisible to Foucault’s excessive Limit Experience, I was fascinated by the desire to feel more, see more and be more than most ordinary people seemed to want.
There was passion and transcendence. There was creativity and connection. There was community. One person, who was uninterested in the blood aspects of the mythology, said that what interested her was the vampire’s use of energy. In essence, she felt that our cultural concepts of spirituality lack depth. “In the West,†she said, “we have sacrificed the notion that everything possesses vital spirit in favor of living in a sanitized and controllable technological world. It is, however, a world without a soul. In such a world where the natural exchange of energy between all living things is debunked as delusional and esoteric, of course vampirism is misunderstood. It has been marginalized into superstition and folklore.†To her, the fact that some people yield energy and others thrive on it is just part of the universal balance, a cycle of creation, destruction and recreation. The vampire may “feed,†but may also transform that which is taken into something that blooms with abundance. Although it may not altogether capture the fullness of that process, the vampire appears to inspire sufficient resonance to be embraced by those who seek an energy-enriched existence.
Darkness and mystery intensify experience. Darkness contains what we don’t want to see, but if we take the time to look more closely, we’ll find something very powerful that we’ve lost. The vampire gives a name to that nameless part within us that feels connected to a larger source. Those who resonate to the image can explore more fully how that feels. As one person put it, “The vampire is about the search for something genuine in an era when almost anything can be faked.â€
There’s boldness in this impulse to contact subliminal lusts, and the gains diminish the apparent risks. Vampires seem to possess the secrets of physical transformation and spiritual epiphany. They are the gods of ancient times, the prism of energy that empowers darkness by conforming to mythic patterns within us. Vampires thrive in the inner abyss. Like the inferno that Dante passed through to find his way to God, they offer rebirth through descent. One man who has been part of this culture for years told me that people who connect with vampires are hungry for a sense of the divine-and they often find it. “It’s a soul movement,†he insisted. Fully present, vampires know the ultimate passion and invite us, if we dare to partake.
Not all of those who embrace the vampire seek this experience, but those who do show something about our mainstream culture that is both enlightening and disturbing: We’re afraid of the shadow. We don’t encourage the creative mind. We want our monsters contained and easily dispatched, and we want anyone who seeks God to go only into the light. Yet our culture is also secretive. Behind the façade of order and respectability is a covert accommodation of the vampire’s most notable traits: power, charisma, enchantment, exploitation, transcendence. As an archetype, the vampire has an allure that is hard to surpass.
This series of books, VAMPYRE is the first expression of that fervor for more than our culture wants us to have. It offers a way to develop a community of people who share this perspective.
INTRODUCTION
By Father Sebastian
NEARLY EVERY CULTURE in human history has vampire myths and legends. These myths vary between cultures, and the specific fears and legends of each culture inspire different versions of the myth. From the Scottish Fay vampire, the Baobhan Sith, to the Chinese Ch’ing Shih, the commonalities among these myths are inexplicable phenomena. They all seem to be attempts to explain the mysteries of life, death and the afterlife.
Modern medicine and science have made many such myths unnecessary. Many of the supernatural phenomena that were once explained by the existence of vampires and other such creatures can now be explained by science. In the absence of past fears, the vampire has become a heroic and romantic figure.
Romanticized vampires such as Dracula, Lestat, and others, have made vampires heroic and erotic icons. Modern vampyres use aspects of the vampire mythos as tools for sexual exploration, socialization and entertainment. We use the “y†in vampyre to distinguish the vampire lore and legend from modern lifestyle, condition and philosophy. Many organizations have been created to bring together those who live vampyric lifestyles. The Strigoi Vii is the word we use to describe this particular movement of individuals who share similar traditions and philosophies, and that see vampyrism as a reality as well as an empowering experience.
This book “VAMPYRE†and the previous Vampyre Almanacs are the first in a series of books which concentrate on the vampyre subculture. The Strigoi Vii movement is a subculture within a subculture and has a diverse international community and network of circles (Households, Orders, etc.), individuals, fetishists, occultists, fashion vamps, mystics, sanguines, psi-vampyres, performers, artists, businesses, and nightlife.
The Sanguinarium started in the mid to early 1990’s, as an experiment engineered by the Azralim (old school vampyres in New York) to promote their philosophies and traditions. The experiment found its true explosion in a now legendary nightclub called MOTHER in New York and the Fang Club in LA. At Mother every Thursday for many years, the club would welcome Sanguinarium and the New York vampyre community were established. Here, the Outer Teachings of Strigoi Vii were tested and developed; and a vampyre code of common sense, honor and ethics eventually evolved and became known as The Black Veil. This was a common code of conduct, etiquette and respect, and has for many become a cornerstone of the vampyre subculture.
This book explores that movement; those who follow these traditions and teachings and participate in one of the most exciting and diverse communities of the modern age. It is the diversity of the community and vampyre archetype that brings together people of all walks of life, backgrounds, races, socio-economic levels, religions, philosophies, and spiritualities; merging the gothic, fetish, occult, gay, straight, etc. There are now those who follow these traditions throughout the world: in Osaka, Japan there is Quaballah of the Black Veil, New York has four thriving groups, the Sanguinarium movement in Brazil has grown to thousands of people and so on!
I have had the privilege to travel to Tampa, New Orleans, Los Angeles, London, Amsterdam, Germany, Ohio, Philadelphia… and of course to chat online with vampyres from allover the world. My quest is for my own understanding of what I am, as well as to be able to share my discoveries and realizations with the rest of the great Strigoi Vii family.
This book is not only about what I have found and explored up until now about the vampyre subculture, but it is a collection of ideas, philosophies, traditions, history and experiences that I have had the opportunity to collect and now present to you.
Today vampyrism is different from what it meant to me back in 1992 when I started this journey; it has become about amazing and powerful energy. The best part is the extraordinary people and our mutual inspirations. Although we are drawn together as “vampyresâ€, we have formed our own culture and unique identity, which will continue to evolve. Who knows what the next 10 years will bring!
Eternally,
Father Sebastian
Magister, House Sahjza
Synod, Priest of Elorath
SO WE BEGIN….
This book is dedicated to
Patriarch Windwalker,
Matriarch Goddess Rosemary
And Mother Viola Johnston
without their love, loyalty, wisdom, patience,
inspiration and guidance
this book would never have come to be.
Special thanks to Kinma of Grotto Magistratis
For his support and belief in this project.
Thank you milord and miladies!
THE SCROLL OF ELORATH
Last updated December, 2004
By Father Sebastian of House Sahjaza
 Copyright 2004 Father Sebastian, http://www.strigoivii.org
Dear Seeker,
I have written this document in an effort to tie together in a simple and clear definition of what the most common interpretation the current state of Strigoi Vii teachings are at this time of this writing. We do not have all the answers and our community has only managed to come to a limited awareness by this day of what we truly are.
This document has nothing to do with any specific household or individual, however, it is a good introduction for those who wish to get the big picture in as short a document as possible and has been reviewed and given input by as many magisters, households and members of the community as possible.
Remember truth is relative and this is the best perspective and the commonality of what I feel I can share and contribute to the Sanguinarium, world, and vampyre community, there are as many opinions as there are individuals and households. Not everyone will agree with what I have presented here, so just take what works for you and see it as a common “language†to work with.
We are currently working on Russian, Japanese, Portuguese, Italian, Spanish, German, and French translations, if you are interested in helping with these translations please let me know. This document is “open license†and can be distributed and published on websites if the “Three Conditions are met.†1) The text is not changed or modified in any way. 2) That a link to http://www.StrigoiVii.org and the copyright  2004 by the Synod@strigoivii.org is listed, and 3) That this article only appear in an open minded and non slanderous (I.E. NO OPEN RELIGIOUS GROUPS OR PEOPLE WISHING TO CAPITALIZE ON SENSATIONALIST BLACK MAGICK OR VAMPYRE CRIME PUBLICAIONS)… This copyright WILL BE enforced!!!
So here we stand, an introduction to Strigoi Vii and the most recent edition of the Scroll of Elorath!
Eternally,
Father Sebastian
IXRï‚° House Sahjaza & the Synod
THE TEACHINGS OF THE STRIGOI VII
Strigoi Vii (which translates from Romanian to mean “living vampyreâ€) is a set of teachings and traditions wrapped in a philosophy which explores the vampyric condition as a spiritual path, magickal art, and personal experience. The term Strigoi Vii was chosen as a subtle term as an alternative to the word “vampire†or “real vampire†which Father Sebastian feels is outdated and cliché. This is also an effort to bring a term to define the common frequencies of traditions and teachings started in Gotham Halo (New York City) and that exists worldwide today.
In modern times the Strigoi Vii strongly manifested as a collective in a small group of covens in New York City, one of which was the coven Sahaja (now known more publicly as House Sahjaza) until about 1996, when this community took an evolutionary jump and virtually metamorphed due to various circumstances circa 1996. Carried on in through the House of Sahjaza the teachings were slowly spread and developed in an experiment which became known as the Sanguinarium movement and Strigoi Vii teachings. Incorporation and being influenced by many other traditions Strigoi Vii teachings, including chaos magick and the teachings of Michelle Belanger of House Kheperu, Strigoi Vii was again brought to the surface with the release of V (now in a second edition entitled Vampyre: Liber Jahira, “Black Veilâ€) by Rakasha Books in Fall 2003.
The Black Veil and Strigoi Vii Covenant are the basis of Strigoi Vii moralities, ethics and express our codes of common sense and honor. Very similar in concept to the samurai’s code of Bushido and is simply common sense written in words by some of the magisters of the Sanguinarium.
Strigoi Vii is mainly about what we call The Equilibrium, which is a balance in all things. This includes light and dark, good and evil, male and female, up and down, positive and negative. We strive to balance our reality as well as accepting and celebrating our primal natures.
Reincarnation is a central aspect of the Strigoi Vii, that for many of us our very souls are modified in ancient times and contain an altered solar plexus. The benefits of this modification resulted in a better connection and awareness of the subtle realities, sensitivity to pranic energy (lifeforce), a deeper recall of past lives and a stronger potential to awaken our Dragon Within (higher self & true will). The side effects of this modification resulted in a Solar Plexus which requires a higher intake of pranic energy, thus symptoms of what some would call vampyrism have manifested.
Strigoi Vii acknowledge, although their souls are different, their souls and the Dragon Within are tied to the physical sensory reality which we call the Maiiah (the Hindu word for the Great Illusion). Thus the physical body must be maintained like that of any other human and they can be shot, become ill, etc. Vampyrism is a condition of the soul and subtle bodies, not of the physical body we wear in the Maiiah.
Elorath is the collective will, soul, and egregore of the Sanguinarium those of similar legacies, it is built from the group soul, group will, and practice of our traditions, philosophies and teachings. It is not a god or to be defined with gender, image, color, or personality traits, to do so would deify Elorath and give birth to a godform.
The Dragon is our deeper and higher self, manifesting in the Maiiah an ancient reptilian part of the brain. The Dragon represents our Will and our dharma (self determined destiny which we must discover). Strigoi Vii as a path involves awakening this Dragon Within and achieving an equilibrium of Twilight.
Strigoi Vii teachings have evolved with adapting the principle from chaos magick that “belief is a tool†and a system which helps us interact with the Maiiah. There are many different belief systems, which are similar to computer programs, however we are all interacting in the same operating system (Maiiah) of physical laws and common perception. This is similar to some people may prefer Microsoft Word, while others wish to use Word Perfect, but we still are using them same operating system to obtain results. Using the techniques of chaos magick and adopting and moving between paradigms, there is no limit for the potential rituals, mixing of philosophies and open mindedness of a Strigoi Vii. Strigoi Vii is not a religion, it, however, as a spiritual path can interact with may paradigms and many Strigoi Vii adhere to the left hand path traditions of Dark Paganism, Discordianism, Lucifarianism, Taoism, Thelema, Cainus Lupus, Tiamatism, and others.
The books of “Vampyre†are the tombs of the Strigoi Vii endorsed by the Synod. These are ordered into a regimented system of introduction and learning based on the syllabus of House Sahjaza and set forth by the Synod. Black Veil (Vampyre: Liber Jahira) by Rakasha Books, Michelle Belanger’s Psychic Vampire Codex by Sam Weiser/RedWheel and Sanguinomicon (Vampyre: Liber Calmae) by Rakasha books. These books are written by various households under the guidance of Father Sebastian of the Synod and House Sahjaza and include the Strigoi Vii glyphs, all of the Outer Teachings.
Strigoi Vii, although they must feed on human pranic energy (life force) through a ritualized system. Due to the ethics which have evolved within Western culture and society and possible karmatic consequences we have developed our feeding process into a system which the Synod calls “Communion.â€
The basic ethics of the Communion (our word Strigoi Vii use for ritualized feeding from human prana & lifeforce) are that we only take what we need, surface communion is only a tasting, while deeper communion can only be done with consent from the donor. We never feed from the mentally or physically ill, children, or the elderly. Strigoi Vii is about exchange and balance, we are not thieves or parasites.
Zhep’r is our word for transformation, metamorphosis and evolution. This is the same word as the Temple of Set’s Xeper (to become) and the Kheprian word Kheper (to transform). We strive for eternal transformation and growth, without which we become stagnant and limited.
The Twilight is the ultimate balance of our daysides and nightsides. The Nightside is our magical and spiritual side, while the Dayside is our mundane experience of family, the Maiiah, taxes, work, etc. A balance of these two is known as the Twilight Condition, which is required for fully awakening the Dragon Within.
In esoteric tradition Strigoi Vii often address each other as a form of recognition as sister (soror) or brother (frater) in correspondence, within Sanctums or at quabal. When saying hello the term “ave†is often used for hello.
Most Strigoi Vii have a frequency or focus of energy known as a Road, which include Councilors (Kitra), Warriors (Mradu), and Priests (Ramkht). All Strigoi Vii have the traits of all three roads, however, it’s more often than not, that one road is dominant in an individual. Each individual has traits which interact with the Maiiah and the Subtle Reality in a different way. A few of us even have mixed traits of different roads, however, most Strigoi Vii first initiate into a primary road. When three Strigoi Vii of different roads, or taking the roles of different roads, come together an energy fulcrum can be generated which can result in dramatically increased Will and pranic energy. Thus Ritual is a powerful tool among the Strigoi Vii. Ritual brings us together as a Family, builds a vortex and exercise of energy work, encourages creativity, and is an expression of theatrical drama.
A common view amongst the Strigoi Vii are that deities are simply expression of natural spiritual currents in the Subtle Reality and psychological manifestations in the Maiiah, with human beliefs have charged with a mask of personality, name, gender, human traits and ego. Since the Maiiah is generated by our Dragons so our consciousnesses can interact it is only perceived to be a linear path, when, in fact, it is relative. When a collective of people project in the same direction and use the same explanation with adding this mask, a god form of energy is born and thus a god is created or recharged. God forms are thus expressions of mankind and our collective behavior then results in a deity or gives these currents a GodForm. We can interact with these energy forms, become empowered by them, and in ritual appease them with offerings to receive favors, support, or focus.
The Strigoi Morte, are or disembodied brothers and sisters who exist in a completely subtle form. They have through secretive means managed to avoid the Second Death of the Subtle body. Strigoi Vii are lovers of flesh and all the wonders of life, the Strigoi Morte are in between incarnations or cannot, or have chosen not, to incarnate for various reasons. They can often join us in ritual and offer us their perspective, skill at energy manipulation, and help us cross the Bridge Between Worlds, however, it is our duty to provide prana for them in this disembodied state, as without a body in the Maiiah to generate prana, they cannot maintain their awakened state as well.
Since the Strigoi Vii are lovers of flesh, they indulge in the basic pleasure of the Maiiah such as celebration, culture, art, performance, literature, sex, love, dance, passion, and success. This is not an excuse to run rampant, as overindulgence only results in overloading the senses. Balance is important and with these pleasures comes their opposites of pain, fear, anger, hatred, disappointment and suffering.
Our history and origins go deep in to the mists of the past, during the Shamanistic Aoen (which the age of Strigoi Vii manifestation the Kheprians refer to as Sep Tepy), when man accepted nature and the currents as it was. During the dawn of civilization and the beginning of questioning the reality which we have forgotten how our higher selves created. At this time the bridge between the Maiiah and the Subtle worlds was easily crossed for the shamans, they experimented with various magicks. Soon we awakened our first Dragons through the modification of our subtle bodies.
The basic social structure of the Strigoi Vii is a household, these covens vary in structure, interpretations of the core teachings and traditions, and are usually no larger than an inner circle of 13 members. Those who have not accepted or chosen to participate in a household are knows as ronin or solitaires. The Sanguinarium is a word which is used to refer to the “Great Family†which is a network, collective, community, and movement of the Strigoi Vii. The Synod and sponsoring households present the Sanctum of Elorath (S.O.E.) at http://www.strigoivii.org and is a central meeting point, message board, athenaeum of articles, online store, images, links, news sections, and offerings from the community. Quabal is a general term for a Strigoi Vii gathering and a Sanctum is a declared sacred space intended for celebration for the festivals, quabal and collectively crossing the bridge between worlds.
The Synod is a secretive group of Sanguinarium members dedicated to the preservation and protection of Strigoi Vii teachings, traditions, community, and culture. They are scholars and priests who collect knowledge, publish written materials, ordain Strigoi Vii priests and provide resources such as the Sanctum of Elorath, online temple, and virtual haven at StrigoiVii.org.
The Great Family (today referred to as the Sanguinarium) is a central truth of what we are, during Sep Tepy we all experienced the same process of transformation, and together through the Aoens we moved in cycles. This great spiritual Family binds and ties us together, and we face all the same challenges, but on a greater and deeper scale than most dayside families. Originally, there were many temples during Septu Annu, now they are reforming upon a great awakening as the modern houses. Some of us were bound to one or more temples and are mixed in their loyalties, these are known as the kithal, who often become ronin.
Halos is a Strigoi Vii term for a geographic area in which there is Sanguinarium activity. Each is named after a historical feature or personality trait of the geographic area. For example the Gotham Halo of New York City takes its name from the old Dutch word “Gotham†and the Thrumanti Halo takes its name from the original Roman province which existed in the Ruhr area of Western Germany.
Festivals much akin to Strigoi Vii holidays, there are two main holidays recognized by the Strigoi Vii which are the Endless Night Festival (Halloween, Oct.31st) and the Dragon Festival (Beltane, April 30th). These represent the transitions to the dayside and nightsides of the year as well as a celebration of the various aspects of our teachings. The minor festivals include the Crimson Festival (Valentine’s Day, Feb. 14th), the Maiiah Festival (the Summer Solstice, June 21st), the Baste Festival (Lamas, Aug. 1st), and the Night of Immortal Stars (Yule, Dec. 21st).
The Bladed Ankh is often used as the common symbol of the Strigoi Vii, with a specific ankh endorsed by the Synod known as the Strigoi Vii Ankh. Although cliché, this symbol first used by the Ancient Egyptians was charged in the Maiiah to symbolize eternal life and was only used by kings and the gods. Many households have their own modified versions of this symbol, based on the original Legacy Ankh design my Master Metal Manipulator, D’Drennan made in 1997.
The Strigoi Vii consider themselves members of the Left Hand Path (LHP) which focuses on an inner divinity and includes Bhuddism, Satanism, Quakerism, Taoism, Gnostic Christianity, and Chaos magick, thus stating “Let my Will be done!â€
Ordeals are rites of passage and a regimented system of learning used by many Strigoi Vii families and individuals. The following is an example of descriptions endorsed by the Synod, which are as general an outline as possible.
Seekers are also known as “prospects†or “Prospectii†are individuals who are curious about the teachings of Strigoi Vii and actively show a vested interest by asking questions and often seeking out a mentor (adra). They have no commitments, made no oaths, and achieved no formal initiations or ascensions.
Initiates often referred to more formally as “Jahira†are those who have chosen to TEST and EXPLORE the elementary Strigoi Vii teachings and explore their vampyre condition. Initiates are expected to be skeptics, always questioning, experimenting and challenging themselves. To formally consecrate their desire to test the path of Strigoi Vii they perform the Rite of Initiation, which involves consecrating a Strigoi Vii Ankh and their own journal known as a “grimoire†(similar to a witch’s Book of Shadows) and make the Oath of Initiation stating they wish to explore the path of Strigoi Vii. The details of this ordeal can be found in Vampyre: Liber Jahira, “The Black Veil.â€
Dedicants, or more formally known as “Bellah,†have moved beyond the elementary teachings and have chosen to formally state their dedication to APPLY and PRACTICE Strigoi Vii. Dedicants have gained experience in the techniques of a road, acknowledged the existence of their Dragon Within, and are working on achieving the Twilight Condition. Traditionally, Dedicants obtain, craft, and bless their own ceremonial robes in the Rite of Dedication, overseen by an adept. The manual endorsed by the Synod for Bellah is Michelle Belanger’s Psychic Vampire codex.
Adepts, also known as “Calmae,†have fully matured in their acceptance of their vampyric condition and completed mastery of the outer teachings. Calmae have achieved a balance of Twilight, have come to a full recognition and acknowledgement of their Dragon Within, and mastered the techniques of at least one road of Councilor (Kitra), Warrior (Mradu), or Priest (Ramkht). Traditionally, Calmae make and consecrate their own mask as a symbol of their higher self and are symbolized by a red stone in their sigil. Many adepts are the leaders of smaller coven-like households known as “clutches†who usually range between 3-13 members. The details of this ordeal can be found in Vampyre: Liber Calmae “The Sanguinomicon.â€
Magisters are the true elders of the community, role models and teachers of Strigoi Vii, including founders or the heads of major households, authors of prominent teachings which have been accepted by a vast majority of the Sanguinarium. Many magisters have retired from sight altogether to seek out their own agendas and personal growth and enlightenment. They have achieved a master of the Outer Teachings and now study the Inner Teachings with the foundation of a fully achieved Twilight Condition and a full awakening of their Dragon Within. You will know a magister simply by their presence. There are various levels of initiation for Magisters including MorRoii (Elders), Kharrus (a master adept of a caste), Nomaj (Magus), and the Grande Magisters of Dominus (Magister Adept) and Azra (Grande Magister) and the Impsissimus (Grand Magister Templi) who are the leaders of the greater houses such as Sahjaza or Kheperu. Finally, there are the Emeritus Impsissimus who have retired from community life altogether, however, may be sought out for their wisdom and insight into the community and Strigoi Vii.
CHAPTER 1: STRIGOI VII
Living Vampyrism
STRIGOI VII
STRIGOI VII IS A TERM given to the collective of traditions, philosophies and teachings which evolved within the Sanguinarium community. The words Strigoi Vii translate from ancient Romanian to mean living vampires and the term is used to describe the philosophies and traditions found within this book. Strigoi Vii is a more eloquent alternative to the term real vampire; which can be easily mistaken as a reference to the vampires of myth, and lacks the true style and grace of the vampyric concept. Strigoi Vii is not only about being a real vampyre, but about building a culture, with traditions, ethics and ideals of being truly drawn to the darkness.
Remember, Strigoi Vii is presented as a set of examples; use what you need, what speaks to you. If even one thing in Strigoi Vii appeals to you on any level, feel free to use it and discard the rest. What is important is that you maintain an open mind and respect for your fellow dark brothers and sisters, who may or may not share your beliefs.
Strigoi Vii is mainly an alternative term for something that already exists, but seeks to tie it together under a new terminology and an advanced concept of spirituality. There are a few widely accepted things considered to make Strigoi Vii different from the traditional vampire of myth and legend, and the vampyre scene at large. First, being realists; Strigoi Vii do not believe they are immortal (except for those who believe in reincarnation); they do not have superhuman strength, nor can they morph into bats, mist, or wolves (except through dream walking or astral projection). Strigoi Vii identify with the vampire archetype as a metaphor to express the things they experience or are drawn to. Secondly, they have a natural energy deficiency which causes them to need their energy to be periodically replenished. This need to feed leads to a logical identification with vampirism. It gives them a system within which to work to refine, master, develop and control these tendencies. Others develop the vampyric condition for spiritual growth or magickal purposes, as it may give them a better ability to sense and control the non-material.
Strigoi Vii is someone who is seriously into the content of this book, makes Communion in some form (either sanguine or pranic), recognizes the Dragon Within (or the equivalent), and strives to establish a strong balance of Twilight. This separates those individuals from the general vampyre community, many of whom do not have a defined sense of culture, spirituality or philosophy.
True Strigoi Vii embrace and enjoy what they are with pride, pleasure, empowerment, and secrecy. They strive for a firm grounding in both the Dayside and Nightside paradigms. They combine the Strigoi Vii teachings with aesthetics, ritual, art, the esoteric, erotica, and creation. Strigoi Vii do not feel sorry for themselves, nor do they feel guilty for what they are, instead, they embrace life! Strigoi Vii are also Social Darwinists, respecting the social food chain, and they do not waste their time or energy indulging in histrionics and petty power plays. They respect talent, accomplishment and intelligence, not title.
You may develop your own interpretations of Strigoi Vii. Spend time experimenting and developing your own traditions, rituals, festivals and forms of Communion. Every new addition makes the collective stronger and wiser. Life is about the experience, as well as the destination. Every moment should be lived to the fullest.
PILLARS
THE PILLARS ARE THE STRIGOI VII TEACHINGS found within the vampyre subculture, the Sanguinarium movement and the community as a whole. The original Pillars were simply formalized concepts; they have now evolved into higher philosophies/traditions through the positive interaction between various Households, Orders, Guilds, and individuals. Not all groups or individuals use all the Pillars presented here; some even choose or modify them to suit their own needs and interpretations. The Pillars are not laws; they are not absolute. However, it can be useful to learn these Pillars, as well as the contents of the Vampyre codes, to draw on the tried and true wisdom of those who have come before, and to understand what everyone else is talking about. Much of the terminology contained within these pages is in common use within the international vampyre community, and so it can be helpful to learn it. Many Households, Orders, and other groups also add an additional Pillar known as the Covenant, Scroll, or Prospectus, which details the structure, philosophies and the Pillars practiced by each specific group.
Traditionally, the Pillars are learned through a system of initiation, different ones corresponding to different rites of passage known as Ordeals or ascensions. These are also Order/Household-specific, and when an individual has passed an Ordeal, it must be specified which Order/Household it was passed in, to avoid confusion.
The Pillars presented in this book are the Strigoi Vii versions as released by the Synod; the “official†versions, as it were. But, as the community can only benefit from the creative interpretation of its members, originality and experimentation are encouraged in regards to these texts. Some examples of variations on these will also be shown for reference purposes.
THE BLACK VEIL
The Black Veil is a code of ethics written for the Sanguinarium movement and has been adopted by many individuals, households, and organizations within the vampyre/vampire community. Originally, it was written in 1997 by Father Sebastian of House Sahjaza as a code of conduct for patrons of the vampyre haven Long Black Veil in New York City. PLEASE NOTE: The Black Veil and the Strigoi Vii Covenant are two separate and compatible documents. The Covenant specifically pertains to those who wish to adhere to the traditions of Strigoi Vii. The original edition of the Black Veil, now referred to as V.01 was inspired by Renaissance Fair etiquette and from the codes of conduct in the BDSM/fetish scene. Undoubtedly with the influence of Vampire: the Masquerade as the only set of “terms†being used in the community at the time, there were some similarities. However, over the years as the vampyre community evolved those influences were worked out. It was then amended by Lady Melanie in 1998 and 1999. The Black Veil has been since revised and evolved by Michelle Belanger of House Kheperu with input and suggestions by the greater vampyre/vampire subculture. In March 2000, COVICA, a council of collected elders from different traditions revised the Black Veil 1.0. It was then that the BV gained popularity and was translated into Portuguese, German, and Spanish. Although not intended it was also distributed as the “13 Rules of the Community.â€
In late 2002, Michelle Belanger, with the input of Father Sebastian and others, presented the BV 2.0 as a philosophy and tradition of ethics, not rules. This code is voluntary and is meant only to set an example for, not dictate or govern the scene. This updated and simplified version of the Black Veil is NOT a set of laws or rules and is no longer the “13 Rules of the Community,†however, it was written as an example set of ethics and ideas. It is your individual or group’s choice to adopt the Black Veil. This document may be printed out for personal or non-commercial or community use and may be freely added as long as the original text is not altered. Please respect those who have brought the Veil to you.
I. DISCRETION
Respect yourself and present yourself so that others also respect you. Take care in who you reveal yourself to. Explain what you are, not to shock, but to teach and to inform. Do not flaunt what you are, and know that whether you want them to or not, your actions will reflect upon the rest of the community. Share your nature only with those with the wisdom to understand and accept it, and learn to recognize these people.
II. DIVERSITY
Among us, there are many different practices and many points of view. No single one of us has all the answers to who and what we are. Respect each person’s individual choices and beliefs. Learn about them and share what you know. Our diversity is our strength, and we should not allow misunderstanding to weaken our community. Find the path that is right for you and uphold this freedom for others.
III. CONTROL
Do not allow your darkness to consume you. You are more than just your hunger, and you can exercise conscious control. Do not be reckless. Always act with a mind toward safety. Never feed because you think this makes you powerful; feed because this is what you must do. Be true to your nature, but never use it as an excuse to endanger those around you.
IV. ELDERS
Give respect to those who have earned it. Anyone can claim a title, but a true leader will prove him or herself through dedication, hard work, and great deeds. Even so, leaders should be guides and not dictators. Look to them as examples, but always decide for yourself what you must do. Respect the person, not the position, and understand that your choices are always your own.
V. BEHAVIOR
Know that there are repercussions to every action, and that you alone are responsible for your decisions. Educate yourself about risky behaviors, then always act with wisdom and common sense. Do not allow others to abuse you, but also, do not selfishly abuse. Respect the rights of others and treat them as you would be treated.
VI. DONORS
Feeding should occur between consenting adults. Allow donors to make an informed decision before they give of themselves to you. Do not take rapaciously from others, but seek to have an exchange that is pleasant and beneficial for all. Respect the life that you feed upon and do not abuse those who provide for you.
VII. COMMUNITY
Reach out to others in your community. Exchange ideas, information, and support. Be hospitable to others, and appreciate hospitality when it is extended to you. Do not engage in illegal activity, for this can endanger us all. Seek to nurture our community and support all those who do the same.
THE STRIGOI VII COVENANT
THE COVENANT IS A PACT OF COMMON SENSE, traditions and ethics. Presented here, it was specifically tailored for use within the Outer Teachings of Strigoi Vii. With the action of bearing the Strigoi Vii Ankh, practicing the Teachings contained within this text and released by the Synod and choosing to actively pursue Zhep’r (transformation), one makes a conscious decision to participate in this Covenant. This covenant represents a new agreement used as a companion to the original Black Veil. Remember, inclusion in the pact is only through personal effort and may be withdrawn from at any time. While there is no “vampire police†enforcing these rules, know that an individual’s behavior is being scrutinized, and there are rigid standards to be met if one wishes to advance as an active part of the Strigoi Vii collective.
THE DICTUM
I. SECRETS
Secrets not only protect us from the sensationalist eye of the Dayside world, but they also bind and give us common ground. The Inner Teachings of Strigoi Vii should not be shared with the media, public, or those “not of the blood.†Take care in who you reveal yourself to. Community secrets are our unity and our Outer Teachings are a tool to screen others into our family and bring us together. Explain what you are, not to shock, but to teach and to inform potential swans and seekers. Do not flaunt what you are, and know that whether you want them to or not, your actions will reflect upon the rest of the community. Leave dealing with the media or public to those qualified to do so, such as established and experienced households, the Synod, magisters, or elders.
Share your nature only with those who have the wisdom to understand and accept it, and learn to recognize these individuals. Our secrets are our unity.
II. RESPONSIBILITY
Strigoi Vii embraces the concept of respect in the Dayside laws of each community and culture. Though we are in international subculture with our own codes of conduct, we still exist in the real world. No Strigoi Vii should ever commit any illegal act which will bring unwanted and unhealthy attention to the Community. We might not agree with the law, but we MUST respect it.
III. MINORS
Some of us feel the first signs of Awakening at an early age, but the risks for the community are too great. Under no circumstances allow minors to attend Quabals, undertake Ordeals, be initiated into an Order of any kind, or gain access to any Outer or Inner Strigoi Vii Teachings. Many of the concepts we work with are simply not suitable for children. Youth is a time of contemplation, in which they should build a strong Dayside foundation. Involving minors in Strigoi Vii draws unwanted attention from the Dayside world and presents the wrong impression of our philosophy.
THE MISSION
IV. FAMILY
All Strigoi Vii are of the same great spiritual family. We are all parts of the spiritual organism that is Elorath, and each of our unique energies contribute to its advancement. We must acknowledge and celebrate our individuality as well as our shared history and traditions.
It is the duty of all Strigoi Vii to seek out our own paths, and support our brethren in doing the same. When crossed with an unawakened Strigoi Vii, treat them with utmost care, even if the beacon is burning brightly. Do not force them, but show support, let them ask questions of their nature and how to develop it, and offer to help them find a mentor to guide them. Make sure you keep within the Secrets tenet, not exposing things they are not prepared to learn. NEVER force someone into following a given path; if they feel the calling they will come. Also make sure you keep within the standards of what a Strigoi Vii seeker should be: beautiful, talented, magickal, spiritual, intelligent, ambitious, and unique.
V. RECOGNITION
Respect and recognize all vampyre, dark & esoteric organizations, individuals, and groups. Our community is simply too small to have conflict keep us apart. Among us, there are many different practices and many points of view; no single one of us has all the answers to who and what we are. Respect each person’s individual choices and beliefs. Learn about them and share what you know. Our diversity is our strength, and we should not allow misunderstandings to weaken our community.
Find the path that is right for you and uphold this freedom for others.
VI. CREATION
Support and host Quabals, open havens, start a business, encourage and support artists, dance, performances, rituals and all forms of creative expression which will help the Dark Flame burn. We are here to create a culture in which we can all support each other and thrive at the fullest of our potentials. Strigoi Vii is about action and achievement, more than just simple words.
THE PACT
VII. CHIVALRY
Honor, chivalry, and loyalty are benchmarks of Strigoi Vii. We seek to resurrect and express the empowering traditions of long lost eras, while consistently updating them for modern times. We are all adults and strive for a higher moral standard. Always be civil even to your deepest enemy and resolve conflicts in private. Confront those who have offended you directly and respectfully.
When in another’s lair, respect their traditions and laws, and never enter without being invited. Also know that it is your right to protect your territory, business, your home, your person and the members of your family.
Give respect to those who have earned it. Anyone can claim a title, but a true leader will prove themselves through dedication, hard work, and accomplishments. Look upon your Magisters as leaders and guides (not dictators). Look to them as examples and inspirations, but always make your own decisions.
VIII. AESTHETICS
Image speaks as much as actions and words do. A well-dressed and groomed individual gets more respect in the business world; as it is in our community. Always strive to make a favorable, lasting impression, while remaining true to your nature and tastes. We strive to be more in all our aspects, and it is recommended to incorporate that communication into our aesthetics by dressing with elegance and distinction. Aesthetics are also powerful in ritual; we must understand to use them first as a focus and tool, and not be overwhelmed by the image we wish to portray.
IX. SWANS
Swans are our beloved companions, allies, mortal family, and donors. Treat them with respect, as they know our ways and offer their loyalty to us. Allow donors to make an informed decision before they give of themselves to you. Do not take rapaciously from others, but seek to have an exchange that is pleasurable and beneficial for all. Do not draw from the ill, intoxicated, or those too old or too young. Never make deep Communion without consent but freely draw from the environment as you need. Know that it is your right to feed as your body requires, but understand that even the most powerful of predators must remain in balance with their environment. Never lose respect for those who allow you to be what you are.
THE SANGUINE ANKH
SINCE ITS INTRODUCTION in the 1982 film The Hunger, the bladed ankh has become the most common sigil of the vampyre subculture, with countless organizations using variations of this symbol. The original ankh symbol originated in ancient Egypt and still stands as a religious symbol of eternal life; only gods and kings were permitted to use this symbol, which signified their power to give life or to take it away.
Two of the most notable and well known of these designs are the Legacy Ankh (originally the Sabretooth Ankh), and the Sanguinarium Ankh. Both of these sigils were designed by Master metal Manipulator D’Drennan in 1997 for the Sanguinarium community in New York and their use has spread throughout the world. Both of these pieces have been discontinued in 2003 in preference of the new Strigoi Vii Ankh and a newer edition of the Legacy Ankh. Each household traditionally makes their own variation on the ankh with a touch of D’Drennan’s style.
The Strigoi Vii Ankh is intended to represent the spirit of the vampyric nations through unity and understanding; recognizing each other while celebrating our differences and common history. Those who bare it are making the statement that they uphold the Black Veil and the Strigoi Vii Covenant and support that we stand together as a diverse family. Our community is simply too small to be overwhelmed by conflict and misunderstanding.
This is also a Strigoi Vii “starter ankh†in which new members of the community, Ronin, and those that have not yet formally been initiated into a Household can make a statement of their interest and support in the vampyre subculture. The goal of distributing this ankh is to ensure that everyone who bears it knows the true meaning. Too many people who obtained the original ankh simply saw it as a nice piece of jewelry, not understanding the history and philosophy behind it.
Within many households who design their own custom ankhs, a color-coded system is employed to display the degree of ascension within the Family. They traditionally are red for Calmae and purple for elders.
Ankh pics: Top is the Legacy Ankh employed by House Sahjaza. Middle is the original Sanguinarium Ankh (no longer being made), and the bottom is the new Strigoi Vii Ankh which replaces the Sanguinarium Ankh.
RELIGION?
MANY WITHIN THE VAMPYRE SUBCULTURE are turning to the path of the Strigoi Vii or using Strigoi Vii traditions and philosophies. Strigoi Vii is not intended to be a religion, but a way of living, utilizing the archetype of the vampire as a path of spirituality and philosophy, while existing within the Vampyric condition. It has its own set of traditions, codes of conduct, philosophies, ceremonial magick, energy work, spiritual expression and exploration. There are elements in this system which may be considered akin to a religion by the casual viewer, but the fact is all cultures and communities have spirituality, music, gatherings, holidays, art, rituals, philosophy, traditions, ethics, and forms of expression. Even Masonic orders or college fraternities have such things to bring people together. In the community among the Strigoi Vii, it is left up to the individual whether or not they wish to believe in a deity, practice a religious path, or remain agnostic or atheist. We welcome all of these things, as they are a point of view and have truths within them that can teach and strengthen us all. It is the diversity and open-mindedness that empowers us. It is that view of the bigger picture that lest us see the cycles and commonalities of all life in this world. To become blind to one of them would be to lose a piece of the puzzle.
INNOVATION & LEADERSHIP
WHEN AN INDIVIDUAL CHOOSES to take on the role of a leader, starts a group, writes a book, does a performance, comes up with a popular idea, runs an event or contributes anything for the whole community, they become a leader, if only for a short while. They will no doubt have people who attack and criticize them; this is human nature and must be expected. This response usually stems from a difference in beliefs; but sometimes can be the result of jealousy or self-doubt on the part of the accuser. Not everything will work for everyone, but do not attack new ideas before trying them out, and respect the ones with the courage to do so. Innovation is a much needed element if we are to avoid stagnation; to attack and restrict it creates unneeded conflict around something that may be for the good of us all. Skepticism is good, as well as common sense and objectivity, but unrestrained attacks based on fear and jealousy only cause drama and infighting, which only weaken the community as a whole. This behavior often occurs online where the anonymity and distance make people less inhibited and more likely to be aggressive and even cruel. It is important to be “self-moderating†in circumstances that may encourage this type of behavior.
Keep in mind that nothing would exist if, once upon a time, someone wasn’t bold enough to try their idea. This applies to everything around us. People will make mistakes, and hopefully learn from them; those who make the most mistakes, often end up learning the most, and having the most to offer the rest of us. Our innovators are our groundbreakers, the ones who with their passing leave the legacies we all treasure. We must respect them for all they have given us.
DARKNESS
THE VAMPYRE SUBCULTURE is one which lives in darkness; it is an essential part of the personality, aestheticism, and imagery associated with the archetype of whom and what we are. Darkness here refers to the often hidden primal nature that exists within us all; it does not refer to the misinterpreted definition of “evil.†Darkness cannot exist without light, and vice versa, they are two sides of a coin, two edges to a blade, and they are present all around us.
The mundane or Dayside world has been taught to think that darkness equals evil, and to deny this force within. The Dayside world is ruled by a fear of the night, and by the repression of the primal. One only needs to see the violence, false morality, the addictions, and rampant vices prevalent in modern society to know this is true.
Our strength is the fact that we embrace darkness, letting it nurture and succor us. We take advantage of the insights it brings when we face our fears, enabling us to look into those places wherefrom others run away. We understand the strength in the primeval, in the primitive, and in the animal within us all. We have not lost that connection with the whole of nature, though we may live in houses of concrete and steel like everyone else; we have not lost touch with the rhythms of the universe. We dance around the bonfires, celebrate in blood and run under the moon.
Aside from the more concrete examples of vampyres’ often natural nocturnal sleep cycles, and our attraction to all things dark and spooky, there is something indefinable about those who embrace this way of life. It distinguishes us to one another like a beacon. Perhaps it is that our eyes are more open or that we somehow are more whole for not denying our darksides. One could say that we are, in a sense, more evolved. But even in this, we must be careful not to fall too far to the other side. To let our Nightside envelop us is as dangerous as not having it at all. That is why we have adopted the concept of the Twilight, in which both these sides of our selves are equally balanced. There, we can realize our full potential. It is this balance we strive for, it is our ultimate goal, our ultimate responsibility to ourselves, and as a community, to each other as well.
CHAPTER II. COMMUNITY
TRIBES
THE TERM TRIBE refers to the many different subgroups within the vampyre subculture and scene, particularly within and from the Sanguinarium perspective. They are not all a part of the Sanguinarium, though many have frequent contact with it. Each has their own characteristics, philosophies, traditions, and history. The various tribes are only general categories and are even further sub-divided down to an individual level. A single person can fit into several categories or just a single one. Most of the active vampyre subculture often coexists within the gothic subculture, but differs in that it is more focused on aesthetics, philosophy, and spirituality, while the gothic scene is more focused on music, art, clubbing, and fashion. Many vamps that are aesthetically oriented are often mistaken my mundanes (non-vamps) as part of the gothic subculture and vice versa.
Roleplayers/LARPers/etc.
A large portion of the vampyre subculture does not believe vampyres to be real, only just a game. In LARPs, (live action role-playing games) a player creates a character in an improv/theatre-type atmosphere with other players. The players act out their characters within a set of rules and guidelines. Not only are LARPs fun activities, they are a social event in which people often hang out afterwards to meet others of like interests. They combine and develop their skills as writers, artists, managers, and craftsmen, in the making of stories, character development, costumes, and props.
Many tribes’ members actually partake in these games; some have found this part of the vamp subculture as a starting point to begin their awakening. In the early 90’s, this was one of the only obvious social environments where individuals attracted to the vampire archetype could actually express themselves.
There are many in the vampyre subculture who shun and place a stigma on V:tM and role-playing games, because of the influence it has had on the “real vamp†community. When the Sanguinarium started, V:tM supplied terminology and language that enabled an easy parallel. What one must realize is that V:tM is filled with excellent concepts and it was inevitable for certain aspects to find their way into the greater vampyre subculture. Also, since V:tM has drawn from almost the entire body of vampire history and folklore, it makes it impossible not to share similarities. Presently the Strigoi Vii community and the vampyre subculture have developed and evolved enough to enable a strong distinction between them and the LARPers.
Fans
Fans are an entertaining group. They are usually mundanes who simply are drawn to one of the famous vampire fiction dramas, such as Buffy, the Anne Rice novels, Forever Knight, Angel, Dracula, etc. Very much like “Vamp Trekkies,†these individuals often frequent Sci-Fi conventions, comic shops, special events and such. Fans are also often LARPers and Gaja (Fashion Vamps). Many Strigoi Vii have actually began their Awakening as fans, through reading Interview with the Vampire or watching countless vamp films, TV shows and reading many, many vampire novels.
Scholars
One of the more interesting tribes is the Scholars. These individuals are those who study the history, legends, folklore, and mythology of the vampire genre. Some are journalists with a specific love of vampires, while others are college professors, writers, or artists who are fascinated by, and feel kinship with the vampire archetype. Examples of these are people such as Elizabeth Miller of the Count Dracula Fan Club and Raymond T. McNally and Radu Florescu (who first linked Bram Stoker’s Dracula with the historical Vlad Tepes). This group also includes Katherine Ramsland, the Anne Rice biographer and author of “Piercing the Darkness,†and of course Tony Sokol of the original “Vampire Theatre†in New York City.
Fashion Vamps/Gaja
Also known as gaja, many look at fashion vamps as “wannabeesâ€â€™ or posers, but this is not always the case. These individuals have a love of the aesthetic and mystique of vampires and often interact in havens and attend the more open quabals. Inspired by the fashion and imagery of the vampire from Hollywood and literature, many of these fashion vamps wear the fangs, garb, special effect contact lenses, jewelry and makeup out to or simply imitate the imagery of the vampire genre in their lifestyle. They often do not consider themselves be real vampyres, not have any interest in the esoteric side of the scene, though they may commonly associate with those that do. Some gaja do become Black Swans or even find their Awakening, while others are content to simply enjoy themselves and play the social role-play. There are many who look down on gaja, but many have started there. Gaja are an important tribe o the vampyre subculture and should be respected for their curiosity. However, those that claim to be hundreds of years old are …questionably warranted; these gaja need education more than anything else.
Sang Vamps/â€Blood Drinkersâ€
One major misconception is that all vampyres drink blood and all blood drinkers are vampyres. This is largely untrue, excepting a small group called Sanguine Vampyres (not to be confused with Sanguinarian, a member of the Sanguinarium), who are blood drinkers who feel a spiritual and/or physical need and craving to drink blood. To the Strigoi Vii, Sanguine Communion is just another form of feeding. While many Sanguines do not follow Strigoi Vii teachings, while others feel sanguinary practices to be just another form of deep feeding on a pranic level. This is perhaps the less favorable path within the vampyre subculture due to the stigma of being a blood-drinker, the lack of blood donors and the inherent risks of blood borne diseases and infection.
There are many reasons for people to partake of the blood of others, some do it out of fascination with blood, others (unfortunately) think it is a trendy and cool thing to do and wish to fit in. Some do it for pure shock value, as performance art, some for a sexual turn on, and others do it for magickal or spiritual purposes. There are almost as many reasons as there are people who are blood drinkers, but the term Sanguine rests mostly with people who relate their desire or need to drink blood with being in the vampyre subculture.
Most serious Sanguines are not public about their practices and often involve themselves in the fetish/BDSM subculture due to its understanding and openness, as well as the confidential nature of that Community. The BDSM subculture is highly organized and often offers man opportunities for education and finding those willing to become blood donors.
As described in the later Pillar “For the Blood is the Life,†there is a strong emotional response to blood drinking and many people perform blood letting rites for erotic purposes, some because it creates a family-like bond and others simply do it out of a craving.
Most blood-drinkers do not believe they are immortal or will never age, but some do claim a certain level of psychic ability, or that these practices will enhance it. Some believe it will prolong their lives or give them extended youth. At the deepest level, sharing blood is one of the most intimate things one can do, even beyond sex. Most individuals who are Sanguine only practice such activities within committed monogamous relationships. This is due to the high risk of infection and contracting various diseases ranging from HIV to Hepatitis.
Psi Vamps (Pranic Vampyres)
Psi Vamp is a general term for the many varieties of psychic vampyres. There is much debate on this diverse classification, as there are many organizations, societies, and individuals who feed from life-force (which is commonly known within the vamp subculture by its Hindu name Prana). The term prana has even been incorporated in to create the more politically correct term of Pranic Vampyres. Psychic Vampyres fall into different categories depending on the type of feeding they practice; these include Emotional (those that feed from emotional surges), Tantric (sexual energy), Conventional (ethereally or through chakras), and Subtle (those that feed on the astral plane or the subconscious).
There are many Psi Vamps (and Sanguine Vamps as well), who are not even aware of their condition, and for whom involvement in the vampyre subculture could be a valuable way for them to learn management of their addiction. Dhampyri and Klavasi, which are “True-born†or “Pure-blood†vampyres, are born with a natural pranic deficiency as well as the ability to harness prana, whether apparent or latent. Dhampyri have this condition from early childhood, while in Klavasi, it manifests later in life.
Sympathetic Vampyres develop this energy deficiency due to over-draining from an outside source, requiring them to replace it by “feeding†in turn. These are often the accidental result of a donor who has become over-taxed, which now needs to feed; or they are the product of an abusive, energy-sucking environment. Sympathetic Vampyrism will be addressed in more detail later in the “Communion Pillar.â€
Black Swans
The Black Swan is a term used to refer to a friend, member, donor, lover, consort, or colleague who is aware of Strigoi Vii and the Sanguinarium, they are not Strigoi Vii, nor does he/she consider themselves a vampyre. There are two main forms of Swans, Black and White.
Black Swans are those who enjoy the vampyre aesthetic, music, and scene, but are not Strigoi Vii. They are often donors, friends, companions, lovers, Dayside family, or those of other subcultures. White Swans are the opposite of a Black Swan. These individuals are openly opposed to the vampyre lifestyle and traditions. White Swans are often parents, lovers, or friends who try to patronize, attack, or in some other way antagonize those who follow the dark path of the Strigoi Vii.
OtherKin
Actually, the OtherKin are not but one tribe, but a catchall term for a collective of individuals who feel they have souls which were born in the wrong body. For years these individuals were not taken seriously as they claimed to be faeries, elves, dragons (not the same thing as a Strigoi Vii Dragon), wolves, foxes, etc. After self-exploration and development these individuals as a community were better able to explain and understand themselves.
OtherKin don’t really think they are elves or gnomes or dragons or foxes, but those archetypes best explained what they were feeling on the inside. Hey, just think about it, before the 1990’s, people running around saying they were vampyres were looked at as insane, and now they are worshipped by the world! Before that it was the witches. Slowly the awakened tribes are earning respect and recognition from portions of the mainstream world.
Arasi
Arasi are those individuals who only exist on-line; they are cyber-denizens who claim to be vampyres, but are actually lonely, social misfits, or people who have found no other outlet for their anger or fantasies. They sit behind a computer screen claiming “justice for all vamps,†but are the source of a great deal of drama, and thus virtually try to feed off those who actually provide or achieve something worthwhile for the community. Many have a good knowledge of Vampyrism, but have actually never fed, made a real Communion, nor can they back up their undue claims. You will often find these people in chat rooms, running websites, and e-lists; though this does not mean that all internet resources are controlled by them.
Please note that not all vamps online are Arasi, many just wish to remain anonymous or have no other options due to distance or financial restraints. There are many who like to watch from a distance, or do not have the ability to participate in the real world, especially those living far from cities with a strong vampyre subculture.
Cainus Lupus
There are those in the vampyre subculture who relate to totem and shamanistic philosophies, experiencing a strong connection with certain animals, they are known as Therian. The largest group of this tribe is the Cainus Lupus or Werewolf; they share an uncanny affinity and intrinsic connection with the wolf. Many consider them a tribe of the vampyre subculture, even though they do not directly relate to all the Strigoi Vii philosophies.
As a result of role-playing, it is often thought that there is a rivalry between werewolves and vampyres. Though this may be true in some places, it is more common that the two groups interact and coexist peacefully and to each other’s mutual benefit, sometimes even belonging to the same organizations.
Fetish Vamps
For many in the vampyre subculture, there is a strong crossover into the world of fetish/BDSM (bondage, discipline, sadism, and masochism). These fetish vamps include both gaja and Strigoi Vii. The vampyre subculture and the fetish scene share similar aesthetics, psychology, attitudes and techniques. Additionally, the fashion of restraints, floggers, latex, corsets, collars, and leather are often integrated into the vampyre aesthetic. Many fetish vamps use fangs as play toys and are active in blood play ceremonies and rituals; these blood fetishists are called Bloodists, but are not necessarily Sanguine vampyres.
There is also a strong parallel between the dominant and submissive roles in BDSM and the vampyre/donor roles in the vampyre community. In fact, many pro dom/mistresses/masters in the vampyre scene use their subs or slaves as donors, and many vampyres incorporate bondage, and ritual pain into their ceremonies and rituals. Although many people in both arenas embrace this joining of two dark subcultures, many in the vamp scene are actually turned off by the fetishes and concepts of BDSM, and vice versa.
Living Vampyres (Strigoi Vii)
See throughout the rest of this book.
The Disembodied (Strigoi Morte)
Known as the Undead Gods to the Temple of the Vampire,, or simply the Disembodied to the Kheprians and the Strigoi Morte to the Strigoi Vii and the Sahjaza. The Strigoi Morte are those vampyres who are in a completely subtle state either between incarnations, have chosen not to incarnate, or for some reason cannot. They are our brothers and sisters on the other side, but without flesh, they feed often astrally and we can make communion within them through various processes such as the Sanguine Mass or astral projection.
Like the Strigoi Vii, they can be friendly, good, have personality differences, etc., but each household has their own set of Strigoi Morte who are a part of that family and act as guides and are revered as the Japanese would revere their ancestors.
There are some Strigoi Morte who have achieved this state through during life - training the ethereal body on how to feed from the lifeforce of other human beings. The goal here is to avoid the Second Death, of which the separation of the ethereal and Astral bodies takes place, and the soul moves on to an afterlife or goes into oblivion. These Strigoi Morte usually come from the Ardetha form of awakening.
DRAMA
There are two types of drama, one is good, and one is completely a waste of time and energy. These include theatrical drama and wasteful drama. Theatrical drama is the kind we experience in theatre, performance, film/TV, ritual, and literature, which can easily enhance and charge us. This is considered positive and can contribute on a constructive level.
Wasteful drama is a drain of energy, yet, some members of the vampyre subculture are driven by this form of drama, politicking, and the social side of this scene. Wasteful drama is one of the biggest drains of energy one can imagine, and it is best to ignore it, no matter how hard it may be to do so. There is no positive side to wasteful drama; it is purely a destructive negative energy that takes away from all that we are capable of creating. The conflict of so many ideas can take a toll on a community, and even damage it beyond repair. Wasteful drama is an idle hobby for those with nothing better to do, and who wish to bring us all down to their level. Be open to one another’s points of view; respect each other’s differences, even if you disagree with them. Do not let petty bickering and one-up-manship suck your energy away. Wasteful drama is a virus, contaminating all it touches. The only cure is a steadfast refusal to have anything whatsoever to do with it, regardless of the temptation to defend oneself or one’s acquaintances against the most outrageous of accusations.
SANCTUMS
SANCTUMS, TEMPLES, AND MONASTERIES serve as safe-houses for members of the community, libraries for spiritual growth, and philosophical training, to house research materials, as temples for magick, ritual and hosting of gatherings, as well as offices for pursuit of community affairs. Sanctums are often managed by a Household, Order, or group of individuals. They are usually set up in private homes, being open only to members of the establishing organization. Usually, only fully initiated members of an organization can open a sanctuary, but occasionally, Ronin may maintain sanctuaries for the use of the entire community. Examples of sanctums in the US are the Kheprian Monastery in Cleveland, Ohio, and the Temple of Cats which is the main Sahjaza Sanctum in New York City.
NOIR HAVENS
A NOIR HAVEN is a traditional Sanguinarium and Strigoi Vii term for a social place for vampyres to gather. It can range from a gothic or fetish nightclub, or sometimes just a coffeehouse or lounge. Many Households run their own havens hosting monthly or weekly events (known as Quabals) when a full time haven is not available. Here a vampyre can feed, dance, look fabulous, and be open about their lifestyle (the Secrets Tenant of the Covenant is more relaxed here), assured that there are no intrusions from the outside world. In the past, most havens have been more or less open to the public, but it is advised that a standard haven be a gothic nightclub with a special VIP, or private room only for those who wear recognized sigils. Famous havens included the now closed Fang Club in Los Angeles, Long Black Veil (formally at MOTHER) in New York City, and now the Hidden Shadows events, also in New York City. Specific havens may come and go, but there should always be places available to meet and be relaxed. Some sanctuaries are also set up as havens.
HOUSEHOLDS
HOUSEHOLD is the most common term used for fraternal or family-like organizations within the vampyre community. The terms “ordo†or “order of†are also becoming quite common in recent years with the more magickal and spiritual influences found in the community. These organizations are groups of individuals who share common philosophies, ceremonies, membership requirements, traditions, belief systems, sigil, hierarchy, and theme.
The term household first came into being as an alternative to the word to coven (which was very commonly tied to other magickal communities) was needed for use within the Sanguinarium and among the Strigoi Vii. With the coming of the Second Age and the evolution of the Strigoi Vii paradigm, the term Order is becoming as common as the community is drawn in a more spiritual and magickal direction.
Households are respected in accordance with their influence, contributions to the community, length of time in existence, depth of philosophy, rituals, wealth or holdings, and quality of their members. Generally the number of people in a household is unlimited, but the Synod advises keeping the Inner circle of the family to no more than 13 members, however, this is not a steadfast rule. Members of a given household are usually not limited to only one geographic location; they will commonly have members from all over the country, or even the world.
Why join a Household?
Households offer unique benefits within the community over being solitaire or ronin. It is not about being followers, or having the need to belong. Households offer community, people of like mind, training, influence, rituals, companions, protection, energy, support, resources, and often, easier access to donors. Many choose to remain ronin and gain their support from a small circle or other local organization instead of formally joining a Household. This is a personal choice, and is not considered a less worthy standing within the community. Most households recruit seekers through sponsorship by a full member. This courting often works for training, and to insure that the individual is right for the Household and vice-versa. It is not uncommon for a household to have a special title known as Abbon, honorary members of the family who might be either Ronin or members of other Houses. The title of Abbon is useful for related households to make alliances and show respect for each other and for select individuals not interested in making a formal commitment to join the family.
The Prospectus is an introduction to the philosophy, organization, laws, terminology, ceremonies, and traditions of the group, which ideally, each household should draft. Within the prospectus there should be several items including the Dictum, Covenant, Glyph, Creed, and Hierarchy. The Dictum covers the statement of purpose for the group. The Covenant describes the traditions and philosophy of the family. The Glyph (described in detail later) is the “coat of arms†or runic design adopted by the family. The Hierarchy describes its organization.
Naming a household is a difficult and challenging task. The more commitment invested in researching and choosing the name of a group, the more commitment there is to their family’s success. The name will often be a deciding factor in whether a new member will be interested in joining. It should reflect the family’s image, beliefs, and theme.
Names derived from White Wolf’s V:tM terminology (e.g. house Tremere, Order of LaSombra, etc.) are unoriginal and too related to role-playing games for those who choose to follow Strigoi Vii traditions. Additionally, these names, as well as the names of other businesses or organizations, are trademarked and cannot be used without the written consent of the owners. Using original, mythological, or historical names such as Kheperu, Sekhmet, Ventear, Sahjaza, Delle Shea, etc. is a much better choice. It is important to make sure no other household has taken the name you are looking to use. Since the vampyre community often draws high media attention due to its unconventional focus, the tradition suggests avoiding names that may focus attention on negative aspects of vampyrism. Put effort into choosing a name that is poetic, obscure, compelling, and intriguing, and will reflect your family as a whole. Good examples of household names include: Sahjaza, Kheperu, Sable Brahmin, Hidden Shadows, Tsjinu, Mavenlore, Trylesta, Dreaming, and St. Eve.
Clutches are found in many larger groups, and are geographically based branches of the family. This happens especially when a household grows too large. These smaller local groups are used for socialization, ceremonies, initiations, and training. Clutches are usually established and lead by three members of the household’s inner circle, and traditionally have a membership ranging anywhere from as few as three to thirteen members. Clutches are often considered similar to witches’ covens or lodges in the lodge system and each has their own designated leader(s). Many larger households using the Lodge system often have a center clutch which contains the most senior members of the family who form the governing foundation of the group. In some groups, this is commonly called the Council.
The Synod suggest from tradition that each house should create a “coat of arms.†This usually contains a Strigoi Vii glyph and this should reflect the name and theme of the family. It is traditional for households to have their glyph put into a pendant and signet ring; these can be obtained through various jewelers within the subculture. Households usually create their own personalized version of the bladed ankh and a corresponding Strigoi Vii glyph. The glyph could be engraved on the top of the signet ring. When designing a sigil take the same care and thought used in selecting a name. Upon making a dedication to a household it is traditional for an individual to obtain the household’s ankh, while becoming a full member they usually will be awarded the household’s glyph on a signet ring.
Household’s organization and structure vary greatly, but most often are divided into an Outer Circle, which includes sponsored dedicants and affiliate members of the family, and an Inner Circle of fully initiated members and elders.
Outer Circle members are usually sponsored by an Inner Circle member and may go through a series of initiation rites, paths of study, and Ordeals in a household to achieve full membership. These Outer Circle members usually include Abbon (allies), Swans, Prospectii or Seekers, and Pledges (those who are requesting full membership).
The Inner Circle usually includes the Calmae (adepts), Magisters (leaders and Elders of the family), the Primus/Primii (founder, Primii being plural), and the Azra (heads of the roads/castes). The names and levels of membership vary from household to household. Generally members of the Inner Circle should have completed the Calmae Ordeal (see the Ordeals section of this book for more information on the details of the Ordeals).
Households are the foundations of both the Strigoi Vii movement, and the Sanguinarium and the vampyre communities. Their varied ideals, traditions, and contributions maintain diversity and provide options to members of the larger community.
Update: since the original printing of this book most households have moved to a geographically oriented basis. Very much like a pagan coven or fraternal lodge. See the Sanguinomicon for more information.
THE SYNOD
THE SYNOD is an order within the Sanguinarium who’s agenda is the preservation and protection of Strigoi Vii teachings and philosophies. Founded in August 1997 by Father Sebastian and Ralph “Archangel Osiris,†the Synod has been a highly secretive organization for some time. The actual term Synod translates from German to mean “Council of Bishops†and has become a group of scholars, Strigoi Vii priests, collectors of knowledge, and providers of resources and information.
The organization has several positions drawn from many orders, ronin, and households of vampyric nature. Membership requires individuals to have at least achieved the equivalent of the Calmae Ordeal. There are various positions awarded by the Synod including acolytes (those charges with administrative duties such as moderating e-lists and message boards, translation work, editing newsletters, etc.), the squires and knights (who are usually drawn from the Mradu caste and are protectors and guardians of the Sanguinarium in the dayside world), and of course the Priests of Elorath (who are ordained ministers and may preside various rites such as Strigoi Vii weddings and the High Sanguine Mass). The decision making body of the Synod, an anonymous body called the Council of Nine.
Membership to the Synod is by invite only and the identities of most members are highly secretive. Thus you may meet a member of the Synod and not even realize it.
With the agenda of providing and preserving Strigoi Vii resources, information, publishing materials, and so on, the Synod remains completely neutral in it’s agenda, working for the Sanguinarium as a whole, not individuals or specific households. The Synod publishes, through Rakasha Books, the Vampyre series of books, hosts the Sanctum of Elorath online haven and virtual temple at strigoiVii.org web portal and Halls of Elorath message boards.
THE POWER OF NAMES
LIKE WITHIN MANY underground subcultures, it is common for a member of the vampyre community to take on a pseudonym to use online or when interacting within the scene. While the given name is the legal name usually issued by our parents, chosen names, also known as scene or vampyre names, are bestowed by the individual’s Adra/Mentor or Magister/Elder, in an initiation ceremony of some sort, or simply chosen by the specific individual when they enter the scene.
There’s power in creating the alter ego and security in keeping one’s Dayside hidden from the prying eyes of others. It is unethical and rude to refer to an individual’s given name online or at community gatherings, if the individual has adopted a chosen name, since they may wish to keep their Dayside identity separate from their Nightside.
In taking a name, the individual accepts and embraces not only the name itself, but all the properties, characteristics, and destiny embodied within that name; so it is advisable to take particular care and attention to the history, meaning, prophesy, and even numerological significance behind the chosen name. The power of names is intrinsic, each name has its own persona that will take root within and claim you for itself.
The choice of a name reflects the individual’s Nightside, and helps differentiate between their Nightside and Dayside identities. Chosen names are selected to reflect the personality, interests, or spiritual philosophy of the individual. Common choices are the names of biblical figures, famous artists, ancient deities, historical figures, or characters from vampire fiction, film, TV, literature, mythology, and folklore. Many chose titles such as Lord, Lady, Father, Mother, Master, Mistress, Domina, Madame, Marquis, Marquiessa, and so on, as prefixes to their chosen names. However, in most communities, these titles must be earned in some way, through either accomplishment or length of time in the scene. An 18-year-old coming out of nowhere and claiming to be “Lord†or “Father†without anything to back it up, will most likely be met with scorn and ridicule. It is acceptable to change or adopt a new name as the individual sees fit. This is often done to signify a changing of paths in life or simply a personal preference.
MENTORSHIP
IT IS TRADITIONAL within Strigoi Vii, for individuals who have more experience to act as guides and mentors to newer members of the community. Although each individual and organization may approach this process differently, a common basic structure has evolved.
The mentors are called Adra and their duties include teaching newcomers the ways of the family and community. Often, they introduce their Nadja (ward or apprentice, or, more traditionally, childe) to relevant writings, protocol, invite them to gatherings, tech them through the Ordeals, protect them and correct any missteps. It is in the best interest of the mentor to do a good job teaching the ward, as the Adra is responsible for the Nadja’s behavior during the time of mentorship. Also, it is advisable to take particular care when selecting a ward, for the caliber of progeny will ultimately reflect on the character and reputation of the Adra, not just for the duration of mentorship, but for the duration in the scene.
Eventually wards will grow in experience, self-control and knowledge. Once the Adra is satisfied that the student is ready, they may sponsor the ward to undergo a Rite of Passage, also referred to as an Ordeal or ascension. This rite of passage may lead to the Nadja’s formal initiation into an Order and recognition as an independent, mature member of the community. Traditionally, to take on an apprentice, one should have a certain level of experience within the community or particular path, and be considered independent in their own right.
ORDEALS
ORDEALS ARE A SYSTEM OF INITIATION and advancement that are a mixture of rites of passage with a regimented system of learning within the Strigoi Vii paradigm.
Many households use Ordeals, but these are not necessary to explain or account for what lies inside us; it is, however, a good idea to test and train ourselves through such concepts. An Ordeal usually revolves around specific teachings, requirements and standards. Passing an Ordeal often results in a deeper commitment within the Strigoi Vii philosophy, advancement within the group, and title change (usually the same name as the Ordeal). The various Ordeals presented here have been tested and used by existing organizations; however, these can be modified, customized or developed according to the specific needs of your own group, and can even be used by Ronin (those not affiliated with any Household or Order) seeking a system of ascension through certain teachings.
Ordeals call for prerequisites and can only be achieved through personal effort and dedication. Advancements or ascensions reflect personal effort and dedication. Advancements or ascensions reflect the individual’s dedication to the community and to their particular group. It also signifies their search for wisdom and growth, as well as the willingness to take up the heavier burden that having such wisdom entails. Completing more complex Ordeals requires much effort and study; they have to work much harder and more is expected of them. Those who choose to not complete the higher Ordeals, whether by lack of interest or conflicting responsibilities, are still equal members of a given group, but may be given less responsibility, and less interesting projects to participate on; this is because of their lack of experience, not inferiority.
Although there are higher and lower Ordeals of ascension, it would be inappropriate to assume that the higher an individual is in the Ordeal structure, the more they have a right to ‘boss-around’ lesser-circle-mates; that is simply not so. Those who choose to undertake this journey are granted respect due to their effort and resulting wisdom. They are consulted on matters of importance, and held in high regard, but should NOT be considered rulers or better than anyone else. They should be seen first and foremost as teachers who have accepted a higher commitment to Strigoi Vii or their respective group.
Ordeals granted within different Orders should be included with a surname of the organization the Ordeal was taken in. For example, A Calmae of House Zhemel should note their ascension as Zhemel-Calmae, to designate the origin of the ascension. This is because House Zhemel may not hold the same standards for the Calmae Ordeal as other Households or Orders, or may even have stricter Ordeals.
Each organization may hold their individual standards for each Ordeal and, from circle to circle (level to level), and what is involved in each Ordeal is often very different. For example, if an Elder of Kheperu (2nd or 3rd degree Kheprian) were to join Sahjaza, they would have to start as a pledging member and continue through the respective set of Sahjaza Ordeals in order to prove character requirements and understanding of Sahjaza traditions and philosophies. After passing all required Ordeals and earning their place within Sahjaza, this individual would eventually be recognized as a Sahjaza Elder and honored as such. If the Ordeals are similar within that Household or Order, it should be easier for that individual seeking affiliation to pass through the Ordeals.
It is customary that Ordeals are taught by someone who has already completed the Ordeal in question: The person interested in becoming a member of a certain organization should be sponsored by an established member of that same organization; and a Calmae of a certain Household can sponsor an individual to meet the membership teachings and standards of that specific family. Traditionally, it is the duty of the Adra (mentor) to take responsibility for their apprentice’s actions, education, and behavior. The Adra, however, cannot undergo the Ordeal instead of their Nadja (ward); they can only guide them, and be available for support, wisdom, advice, love, and education.
This system of mentorship increases the bonds between community members and creates an overall tighter-knit community. It also allows the Adra and Nadja to learn from each other, as well as allowing the Adra to refine their grasp of what they are teaching. In an ideal situation, the process of passing-on knowledge teaches the mentor things about themselves that they would not have learned any other way. It is a beneficial exchange for all involved; the Adra, Nadja, and the group as a whole, which learns from both of their experiences.
The relationship of a mentor and their apprentice should be negotiated before they accept each other. This relationship can be defined in many different ways including, but not limited to: a standard Adra/Nadja, big brother/little brother, (or big sister/little sister), dom/sub, or the traditional Sire/Childe relationship (although this may be taboo since it is too similar to role-playing syntax). These terms of partnership should be determined by both parties involved before the relationship is commenced, and should never revolve around sexual favors, abuse, or cult-like manipulative activities.
For those Ronin who choose to ascend in this manner, they can still refrain from dedicating themselves to any particular group, as it is not required that they ascend in connection to any Household or Order. However, they must have an Adra who may, or may not, belong to one.
Ordeals, Ascensions, and Initiations should not be cheated; they are an internal process for each individual. These Ordeals are only examples to draw from, not the end-all and be-all of systems. This methodology validates knowledge and experience; cutting corners is only detrimental to the seeker. It is, of course, encouraged that all members strive to reach the highest possible Ordeal, as it raises the level of the entire community; but for those that choose to remain at a certain level or circle, their choice will be respected.
Remember these following Ordeals are just examples and templates to work with; each Adra, House, and Order may modify or create their own Ordeals as they see fit to suit their own specific needs.
THE OUTER ORDEALS
I° - Initiate Ordeal (Jahira): Is the most basic of all Ordeals and covers the teachings found in V Book I: Liber Jahira, Black Veil. Here Jahira are EXPLORING and TESTING the elementary Outer Teachings of Strigoi Vii, beginning to experience Zhep’r and awaken their Dragon Within. Prospectii (those who have not yet passed any Ordeals) cannot begin this Ordeal until they are at least eighteen years of age (or whatever it may be in their country) and legal adults. Prospectii should take their time to complete and should require them to know the Black Veil and the Strigoi Vii Covenant. It is traditional that for the Jahira Ascension rite, the Prospectii be accepted by a sponsor (Adra) who has at least completed the Calmae ordeal. Then during the Ascension, the Jahira is given or chooses a Nightside name and consecrates their own Strigoi Vii Ankh.
II° - Dedicant Ordeal (Bellah): They have mastered the elementary teachings and begun study of V Book II: Liber Bellah the Strigoi Vii Codex. They have applied and accepted Strigoi Vii as a workable philosophy in their lives. This Ordeal should take at least a year and a day to complete. To be formally recognized as Bellah, the Jahira Should go through a “test†by their household, adra, or elders for them to prove they have grasped the teachings. When this is completed, the Rite of Dedication should follow with the consecration of their own robes and Grimoire. After some time, their Adra or the Magisters of their family may feel they are ready to pursue the Calmae Ordeal. Traditionally, many families award their Bellah a family ankh with a white stone or the bladed ankhs once they have passed this stage of learning and screening.
III° - The Adept Ordeal (Calmae): The third Strigoi Vii Ordeal in which an individual is adept in the Outer Teachings of Strigoi Vii as defined in V Book III: Liber Calmae, and have achieved a strong awareness of their Zhep’r and their Dragon Within. They have usually chosen to declare at least one primary Strigoi Vii Road and have experienced the Rite of Transformation with their Adra present and the ritual presided by an Elder or Magister. Calmae are not yet Magisters, but they may be selected by their household to learn Inner Ordeals if they show exceptional potential in the Outer Teachings. If this Ordeal is completed within an Order, they may eventually be eligible for specialized Ordeals within that group, such as House Magister, Keeper, etc. Calmae should be at least 21 years of age. Traditionally, Calmae are recognized by a red stone in their household symbol and may teach the Jahira and Bellah Ordeals.
Magister Ordeals: These are the first of the Inner Teachings of Strigoi Vii and are effectively the “elders†of the community. These are only taught to exceptional individuals by those houses who are mature enough and capable of handling the teachings. However, (someone) has created a generic “Magister Ordeal†as an example for use by the community and individuals without access to these resources. Some of the lower level Magister Ordeals include Elder (MorRoii), Priest/ess of Strigoi Vii (Kharrus), and Magus (Nomaj). These select households will only teach these Ordeals in person and through actual apprenticeship and classes.
IV° - Elder (MorRoii): MorRoii are a minor magister and has shown their prowess as a contributor to the community and/or an excelled grasp of the teachings found in Liber MorRoii, the Fourth Scroll of Elorath. MorRoii have tamed their Dragon Within and achieved a balanced Twilight. MorRoii are often the leaders of households and act as advisors and spokespersons of Strigoi Vii teachings.
Priest/ess of Elorath (Kharrus): Kharrus are those who have mastered the techniques of one caste/road including Councilor (Kitra), Warrior (Mradu), or Priest (Ramkht). Kharrus have communed with the Strigoi Morte and are a highly esoteric and spiritual level. They preside many weddings and ceremonies. Kharrus are noted by a blue stone in their family ankh and a Synod may oversee or award this ordeal through a proper ordination.
Magus (Nomaj): Nomaj have mastered the techniques of the Nine Keys of Maiiah and applied them through a series of initiations only known to those of this choir. Nomaj are powerful individuals and have an equal mastery of their relationship with the Otherside. Nomaj bear an emerald stone in their signets.
Beyond the Magisters are the “Grande Magister†ordeals of Grande Magister Adept (Dominus), Grande Magister Templi (Azra) and Impsissimus. The details of these ordeals are only known to founding Houses.
Each one of the Magister Ordeals has its own scrolls and requirements for ascension. The general rule for the Magister Ordeals is, “if you ask for it, you don’t deserve it!†Only humbleness will get the Synod’s attention. Magisters should have achieved a strong Twilight and come close to recognizing their Dragon and achieved many things both spiritually and in the Dayside world. It is essential for the health of the individual and the community that an Elder should set an example for those of the Outer Teachings. Since Magisters are first and foremost teachers, they can teach all Outer Ordeals.
Magisters are those who have usually been Calmae for at least two years and one day and have proven themselves as teachers, spokespersons of Strigoi Vii, honored within their household, and are often capable leaders.
ALL ELDERS ARE TEACHERS, NOT DICTATORS. Magisters must make an Oath of Elderhood before other Elders and should be no younger than 23 years of age. They may bear a purple stone in their Order’s sigil. Each Household, community, and Order should be able to determine their own standards for the Magister Ordeal, using what is presented here as a guideline.
This is an example of what does NOT constitute someone worthy of a Magister Ordeal, or indeed any Ordeal at ALL:
Lord Drav is a 19-year-old college dropout, with a part time job at Blockbuster, who lives in his grandmother’s basement. He claims to be a Magister and that he personally knows Anne Rice, Peter Steele and Anton LaVey. He signs his e-mail “High Lord Darv, Grand Elder of the House of Iros, Gatekeeper of the Court of Hira, Master Fangsmith of the Eternal Circle of Lazos.†He spends most of his time behind the computer, bitching on every message board and yahoo group and rewriting the Black Veil until he is blue in the face, while criticizing everyone and every Elder he meets because they are “NOT REAL VAMPIRES.†He has no life skills, no magical experience, and drinks blood from untested donors who are most often impressionable high school girls. He has no ambition to become anything more, and uses the vampyre scene as a forum to pretend he is a master of something which simply does not exist.
This is an example of someone who has earned a Magister Ordeal, and of the standards all Inner Ordeal candidates should strive for:
Uriel Zane is a Magister of House Zane, an esoteric vampyre organization following many Strigoi Vii traditions. He built the Order over 4 years, is a trained fangsmith, 35 years of age, has a masters degree in psychology, holds regular classes on Strigoi Vii, and has been Adra to eight Nadja, three of whom have proudly completed the Calmae Ordeal.
In his Dayside he holds a solid job as a computer consultant, making enough money to live comfortably, while still indulging in his other projects. He runs a monthly gothic/vamp/fetish haven called Uriel’s Gate with over 250 people in attendance that has been running for over 3 years. In the past, he was initiated to and achieved 3rd degree in the Temple of Set, studies Buddhism, and is a master in Reiki. Uriel organizes the community with educational resources and charity works such as blood drives for the American Red Cross.
When Uriel is out among the scene, he is elegantly dressed in medieval garb, with his consort Lady Gabrielle on his arm. He signs his e-mails just Uriel Kane, http://www.ordo-zane.org†and introduces himself as “Greetings milady, I am Uriel Zane, Abani Ordo Zane.†Uriel is humble and well mannered, and keeps the identities of Nadja and Order members highly secret. In his free time, Uriel is an avid artist, loves going to Broadway style plays, and is a gourmet chef.
A final note on the big difference between an Ordeal and a title; titles should be descriptive names of an appointed duty within the community, while Ordeals are levels of training and knowledge, very much like grades in college. All individuals should be treated as equals; we are all brothers and sisters on the same path, just at different points, but wisdom, knowledge, and achievements should be celebrated, recognized, and respected.
GATHERINGS (QUABAL)
The term Quabal was taken from the old world cabal, meaning a secret meeting or gathering. It has come to refer to any gathering among the Strigoi Vii. Quabals may all have a different flavor, but are often a mix of cocktail party, family reunion, meet and greet, pow-wow, class, conference and/or nightclub event.
Quabals may be organized on a local, national, regional, and even international basis for ritual, socialization, business, training, festival celebration, or for a variety of other reasons as defined by the organizers. It is the duty of the hosting organizer(s) to set the date and time, obtain the location, develop theme, purpose, and dress code, as well as plan any activities and rituals. Some Quabals are only open to members of a specific Household or Order; while others are by specific invite only. Some Quabals may even be open to the entire community, as well as Black Swans.
Quabals can be held at someone’s home, a hotel, the back room of a haven, or a coffee shop or bar which can be made private and interruption-free from the mundane world. If there are expenses for the Quabal, they can either be covered by the hosting parties or there can be a fee or donation requested at the door. It is also traditional for the guests to bring some form of tribute to the organizers of the gathering, such as food, drink, décor, or a gift.
Many Quabal organizers appoint a guardian or sentinel from the Mradu Road to make sure the entrance is secured, unwanted parties do not enter, security is tended to, and that the Strigoi Vii Covenant is upheld. These individuals often take shifts to make sure everyone gets to enjoy the gathering. There are many reasons for a Quabal; here are some of the more specialized ones:
Regional Quabals are held by groups of Households or Orders, large families, or any combination of individuals based on geographical location.
Household/Order Quabals are most often private gatherings for members of a specific group for family business, rituals, education, general gathering, etc. These are usually held at a Household or Order’s private sanctuary, and only initiated members of the family and their approved guests may attend. Some open Quabals are held and take place in two parts: a cocktail party/social event, and a closed ritual.
Grande Quabals are commonly held on the six large community festivals and this is where the Sanguine Mass is most often practiced. These each vary in concept and content according to the actual festival. For example, the Endless Night Festival may be held in a large hall, haven, or nightclub to celebrate this festive energy, while the Dragon Festival may be held in the woods to unleash the primal energies inherent in the concept of the Dragon.
Ascension Quabals are held to celebrate initiations, rites of passage or birthdays of individuals in the community. Elders usually hold special Quabals celebrating their birthdays, or “Nights of Power,†and give gifts to their beloved ones and friends.
SECRETS
THE PILLAR OF SECRETS expands on tenet of Secrets from the Covenant. As with many esoteric and underground communities, extreme discretion is especially a good idea. The Azralim and the Synod have no intention of going public with the identities of community members, nor with the Strigoi Vii Inner Teachings. However, many believe that there is no problem in announcing Dayside family projects, businesses, events or sharing some of the Outer Strigoi Vii teachings with the overall vampyre community. Making contributions and taking an active social, business, and teaching role within the vampyre subculture creates a more unified community and aids the Strigoi Vii evolution. Additionally, secrets are a bonding tool, much as ceremonies and codes of honor are in many organizations like the Masons and other esoteric groups.
Secrecy is an important part of avoiding criticism and politics that are unfortunately so prevalent in the vampyre subculture. Strigoi Vii have little interest in dealing with vampyre politics, and avoid organizations and individuals who wish to pass judgment, or may try to draw unwanted attention that will only distract us from our path. Strigoi Vii simply have no time to deal with such issues; we have a “live and let live†motto.
Discretion is also a good policy as Dayside associates, friends, Dayside family, and lovers of Strigoi Vii can misunderstand our purpose and seek to expose us. Mundanes are often threatened by the unfamiliar, and there have been instances of cult-investigations or other such authorities coming down on fringe groups, often with the best, if misguided, intentions.
Under no circumstances will the Synod EVER provide Inner Teachings, any confidential information about the community, or any other information to the public; the only exception may be when a member commits a criminal act or involves a minor. At that point, they will be immediately reported to the proper authorities, who receive the full cooperation of the Synod, and any member of the community should support the prosecution of this individual. The offenders will then be formally and immediately excommunicated if the situation is sufficiently clear.
The Synod provides many public and private resources for Strigoi Vii, such as online message boards, which encourage communication and announcements of various events, opportunities and similar offerings. The mission is quality, not quantity, while developing and preserving a system of traditions and philosophies for everyone’s benefit. Many of the ideals of Strigoi Vii may not be in agreement with the vast majority of the vampyre subculture or the mundane Dayside community. It is essential that Strigoi Vii NEVER give any information to any individual who is not properly initiated or screened.
In addition, the entire list of Synod sanctioned Strigoi Vii Households, temples, and individuals will never be known to the entire community, except those select members of the Synod who receive it on a “need to know†basis. However, some individuals and Orders may choose to go public with their affiliation and existence, but that is at their own discretion. Security, mystery, and confidentiality are vital issues for the Strigoi Vii and must be maintained, especially amongst the members of the Synod. If you would like to meet Strigoi Vii, find houses, temples, etc., the online message boards will be at your disposal for contacting those of like-mind, or for requesting information from the Synod on local Quabal gatherings, households or sanctums in your area.
The Synod suggests a courting of seekers or interested parties by observing them for a period of time before even talking to them about involvement in Strigoi Vii. This is unless you already know them quite well, and believe that they would have an interest in our teachings. All contacts with new, existing and potential Strigoi Vii should be discrete and personable. It is highly recommended that Strigoi Vii not reveal their nature to others until and unless they can absolutely ascertain the respect and security of this information.
First names and pseudonyms known as chosen names, vampyre names, or scene names that are traditionally used in the vampyre subculture are highly encouraged among the Strigoi Vii. Everyone’s personal and Dayside identity is confidential, so avoid using last or real/given/birth names online, at Quabals, at havens, clubbing, or when interacting within the vampyre, gothic, pagan, or fetish communities. The real names of all Strigoi Vii are usually kept in a secure database and never revealed to the general community. This chosen name is usually given by one’s Sponsor/Adra or already adopted by the time one completes the Jahira Ordeal.
Those of the Inner Ordeals are not permitted to disclose the contents of their scrolls to those of the Outer Ordeals. This encourages members to strive for the knowledge that ascension within Strigoi Vii brings. This also protects community knowledge from those who have not been welcomed into Strigoi Vii, or have been asked to leave. It is vital to our community that higher understanding be shared only with those prepared to embrace it, thus ensuring the safety of secrets within a select group.
The Inner Teachings of Strigoi Vii are kept highly confidential by the Synod and will not be shown to anyone deemed worthy. If an individual chooses to leave the Covenant for any reason on their own free will, they are requested to preferably return their Inner Scrolls to the Synod, or keep them as safe and secure as a highly personal diary.
The collective efforts of all Strigoi Vii to uphold the Pillar of Secrets will not only protect the family from potential inner and outer conflicts, but in knowing that one’s personal identity is secure and safe will make the experience of the Strigoi Vii much more enjoyable and rewarding for all those involved.
HALOS
The Sanguinarium has minor geographic distinctions throughout the world knows as “Halos.†These “mini-Sanguinariums†are areas where there is Strigoi Vii and or Sanguinarium activity. They are simply names to describe the geographic area, and usually do not reflect any form of organization or hierarchy. Each Halo is named according to a geographic feature, specific personality trait of the area, or a piece of local dayside history. It is up to the locals within the Halo to determine their own glyph.
Europe
Albion: The United Kingdom, specifically the area surrounding London.
Back Forest: Southern Germany (not including Bavaria).
Thrumanti: Ruhr area of Western Germany including Bochum, Dortmund, Cologne, Essen, etc.
Xion: Netherlands & Flanders.
North America
Angel: The Los Angeles metro area.
Atlantis: The area surrounding Atlanta, Georgia.
The Barrens: Long Island, New York State.
Gotham: New York City & Westchester.
Lorash: Southern New Jersey.
Lightning Bay: Central Florida (the area surrounding Tampa).
Morte: New Orleans and vicinity.
Nevar: Philadelphia geographic area and northern Maryland.
BASIC STRIGOI VII TRADITIONS
Throughout the evolution of the Sanguinarium many traditions have evolved. Tradition gives us a commonality and definition to our culture. Presented here are three different traditions. Many of these traditions, like the Black Veil itself, were founded at Long Black Veil in Gotham (New York City).
The Sanguine Greeting/Strigoi Vii Greeting
Founded within middle coven by Lord D’Drennan of the Court of Gotham, a formal “Sanguine/Strigoi Vii Greeting†was established which is now practiced throughout the Family. This greeting was established to designate members of the Family apart from the mundanes and daysiders. The Sanguine Greeting is simple and involves the junior member taking the hand of their senior and kissing it on the back of the palm, and then the senior will return the action. This greeting can also be done with replacing the kiss with a slight bow. Households and regional groups are encouraged to design their own specialized greeting symbolizing the group’s individuality and traditions.
The BloodBath
The “Alchemistresses†were the legendary barmistresses of the Mother nightclub in Gotham where the haven Long Black Veil took place. Alchemistress Ambrosia created this cocktail which became one of the most popular in the vampyre community of Gotham. It is 1/3 Cambord, 1/3 red wine, and 1/3 Cranberry juice. Like all Strigoi Vii traditions, this drink has many variations throughout the world like Reverend Crudelia of Sahjaza’s version adding a touch of vodka.
Forms of Address
It is considered proper to address individuals according to their formal title as a sign of respect. Conversely, it is discouraged to use these same titles in normal dayside society, outside of the Inner Sanctums, like at work or amongst dayside family; such use of titles may lead to minor embarrassment, or more extreme cases of breech of the Veil and Covenant. Within the parameters of the nightside and the inner sanctums you may still choose not to address someone by their formal title, but you should at least use the title of “Brother†and “Sister†for those who have at least complete the III° Calmae Ordeal.
The following are the traditional forms of address according to titles and ordeals completed:
General between members of the same order or household - “Brother†or “Sister†and more formally “soror†or frater.â€
III° Calmae (red stone) - “Sir†or “Madame.â€
IV° MorRoii (purple stone) - “Magister†or “Magistra.â€
Fangsmith - “Father†or “Mother.â€
Kharrus - “Reverend.â€
Nomaj - “Magus†or “Maga.â€
Grande Magister - “Matriarch†or “Patriarch.â€
AESTHETICS
SINCE THE BIRTH of the vampyre subculture aesthetics have played a major roll in allowing vamps to identify each other. Although many people scoff at the concept of dressing up, these aesthetics lend to the atmosphere in socialization, ritual, and communication.
Components of the vampyre aesthetic include fangs, special effects contact lenses, jewelry (artifacts), makeup, and clothing (garb). The aesthetic is an important part of the subculture and functions as a form of communication. Although the Romantic style of dress is the one most commonly associated with vampyres, new styles of dress have evolved which have come to represent the modern vampyre aesthetic.
Romantic is typically the style of dress mimicking the Edwardian or Victorian eras. Clothing includes velvets, corsets, veils, top hats, gloves, poet shirts, cloaks, and other period garb. Pale skin, heavy eye makeup, and black lipstick complete this look. This is the classic gothic-vamp look.
Fetish has become more popular as the vampyre, gothic, and BDSM communities experience greater overlap. This statement includes latex, cat suits, vinyl, PVC, leather, and corsets. Typical accessories include crops, floggers, handcuffs, collars, and other BDSM paraphernalia.
The Cyber or the futuristic look is inspired by science fiction film and television; is the newest of the vampyre fashion styles. Clothing includes metallic or reflective fabrics, representations of computer circuitry, and lighted fiber-optic accessories. Brightly colored, black-light reflective fluorescent string and fabric is often woven into the hair and tied to accessories, the same colors being echoed in the makeup.
Medieval/Renaissance is popular among those vampyres who also participate in re-enactment societies and historical fairs. This look replicates the fashions worn in the Medieval and Renaissance eras. Clothing includes bodices, chain mail, tapestry, kilts, and cloaks.
Regardless of style of dress, some things are common to all vampyre aesthetic:
Special effect contact lenses are a wonderful centerpiece for any aesthetic addition to the vampyre image. They can include any number of images and effects. Some of the more popular styles include cat’s eye, reptilian, white-outs, and black scleras.
Fangs are perhaps the most recognizable identifier in the scene, and are worn by the vast majority of those who follow the vampyre aesthetic. Although cheap plastic fangs can be purchased at costume shops, most vamps choose to have better quality acrylic costume designed fangs made by a professional fangsmith.
FANGSMITHS
FANGSMITHS, also known as “family dentists,†are people who design and create custom-made theatrical fangs to those in the community. These individuals are usually trained dental technicians and/or skilled SFX artists who are familiar with the vampyre scene. Not everyone in the scene wears these fangs, but they are a strong tool for communication and identification within the community. The Fangsmith’s Guild is a private organization of fang makers who have been endorsed by the guild founders and live up to specific standards of quality, safety, and skill. For more information on the Fangsmith’s Guild, visit www.fangsmith.net. The term fangsmith was coined by Maven of Dark Awakenings, a fangsmith himself.
ADULTS ONLY!
THERE IS MUCH CONTROVERSY amongst the vampyre subculture about allowing minors and children to be involved. The main problem is that most countries, cultures, and governments are fiercely protective of their children’s innocence, often hypocritically, as they then expose them to violence and vice via the media. The nature of Strigoi Vii and vampyrism is one that draws a controversial eye, and minors are simply a liability to us all. Youth should be used as a time of contemplation, and for the forming of foundations and methods of interacting with the real world. Minors who become involved in the scene may blur the border between reality and fantasy, attempting things an adult would know to be unwise. Also, they often have problems with discretion, speaking openly of issues that are best kept within the community. In addition, the often sexual and fetishized ways of the vampyre scene are inappropriate for children, even though they may already be well aware of their sexuality. Children really are innocent in many ways, and it is best to wean them of that in a gradual and delicate manner. They are our future, and should be treated as the treasures they are.
Though the activities of the Strigoi Vii are not always inappropriate for children, it is the best policy to leave them out until they are legal adults. The Synod (a neutral group dedicated to supplying information and teachings to the larger vampyre community) highly discourages minors from participating or attending Quabals, participating in rituals, making Communion, posting on community message boards, or being initiated into Households or Orders. All it takes is one parent to have an issue with it, and the whole community will suffer. The only exception to this rule is when both (or all) legal guardians, who are a part of the community, have a child which they feel can be exposed to the Strigoi Vii experience. Some of the festivals (such as the Maiiah Festival) may be appropriate for children to partake in, as are some of the more informal Household Quabals. This is left up to the discretion of the child’s parents and the Household to which they belong. Initiating minors into a Household is strongly discouraged. Dhampyri are especially in a difficult position, as they often awaken at very young ages and would benefit from an understanding community, but patience and time will help them get through the experience until the doors of the community can be open to them. Even though some younger individuals may have the maturity necessary to understand and handle our path, it is nonetheless still important that we use discretion and abide by the local laws when dealing with minors. However well-meaning, to allow even one to join us prematurely could be disastrous to us all.
THE OLD COVEN “THE AZRALIMâ€
Azralim, a name given to the old coven vampyres by Father Sebastian, which translates from Elorathian to mean “the old-ones†has become a catch-all term for the old-school vampyres that predate the modern vampyre scene as a whole. They were here before the Internet was easily accessible and they were the forerunners of the current vamp scene. The Azralim were the founders and shapers of our community, having shared their different views on many philosophies, particularly on whether to go underground or become more public. Some have chosen to be solitary or to remain in the shadows, while others have retained great influence among the community.
During their time, the legendary blood bars and covens existed, but fangsmiths and havens were rare and their involvement in the vampyre scene was completely underground and secretive. Additionally, there was no stigma or difference between a psi vamp and a sanguine vamp, different individuals simply had their own feeding preferences.
Many of the Azralim are the founders of organizations such as the Order of the Nyx (OON), XY Society, Clan of Lilith, Club Vampyr, the Carcus Covens, and the “Old Covens†active in New York City until the mid 1990’s.
The gaja who existed during their era were simply those who claimed to be 600 years old, slept in coffins, wore gaudy fangs, and capes, and said they could mesmerize you with a single glance, or better still, polymorph into a wolf or bats. At first, these antics helped keep the Azralim secrets protected, but eventually it got out of hand, with illegal activities and fanatic murders that brought on unwarranted attention.
The end of that era came when Village Voice reporter Suzan Walsh (who herself was heavily involved with the Old Covens), disappeared in New York City in 1996. Katherine Ramsland’s book “Piercing the Darkness†detailed, in her perspective, the events which lead up to the disappearance of this woman. This disappearance ended up bringing an enormous amount of media attention to the vamp scene. Especially in New York, which drove the Old Covens underground. Also, societal changes such as the growth of the Internet, popularization of the vamp genre through Anne Rice, role-playing games, and media exploitation of the vamp subculture, drive most of the Old Covens back into the darkness. Away from the public eye.
While many of the Azralim have chosen to remain inaccessible, a few of these individuals are still involved in the current scene, as promoters, heads of organizations, or as teachers and mentors to the younger generation.
Although the blood-bars have largely disappeared and the scene has been popularized and exploited by the media and trendy culture, the community has endured the changes and is shifting into a new mode, one that is more open and spiritually minded. Many subcultures are beginning to be accepted including the vamp scene, the satanic movement, pagans, and most notably, the gay community. Today, people think it is cool to be a vamp, hence the enormous numbers of gaja. The remaining active members of the Old Covens in New York City have influenced what became known as the Sanguinarium as a forum to spread and test their traditions, philosophies, teachings, and ideas to new generations on a worldwide basis.
Many of the Azralim have returned from their sabbaticals and have once again become active in the scene. As a result, various groups have formed, including the once defunct COVICA (Council of Vampyric International Community Affairs), Vampyricus High Council, and the Synod.
After the completion of experiments like the Sanguinarium, many of the Azralim feel their most elementary philosophies can be grasped by a good number of individuals in the vamp subculture, while only a few can truly understand their Inner Teachings. And so, for the new era, a small group of Azralim have revealed and endorsed their Outer Teachings to reach the new generation through the combined works of various experienced individuals. The Azralim are finally fulfilling their ultimate purpose: to awaken and screen potential members for these Inner Circles, while at the same time providing an open, knowledgeable forum for the larger community to grow and evolve.
SANGUINARIUM CHRONOLOGY
THE FOLLOWING is a short history and calendar that has been comprised through the eyes and memoirs of Father Sebastian, from the first successful conception of a vampyre community as a role-playing game or an online chat-room, to its more evolved incarnation at the time of this printing. Much of this history comes from the New York scene, where the Sanguinarium and Strigoi Vii movements began, but experts from various other areas and groups have been added. The term S.Y. means “Sanguinarian Year.†These dates are just relative points, many Azralim and old school vamps may feel there is a great deal missing, but remember this is only from one point of view.
S.Y. 1 - November 6th, 1992 - October 31st, 1993
Year of Dreams
It all begins in New Jersey as a V:tM LARP gathering where fangsmith Gregger and his partner Sunshine of Strangeblades are present, as well as many others who are drawn to the vampire aesthetic and dream of vampyrism as a lifestyle, and spiritual path. They dream of one day having a community of their own which would be much more than a role-playing game.
S.Y. 2 - November 1st, 1993 - October 31st, 1994
Year of Lucid Dreams
ï‚· During this time V:tM starts to gain a foothold and many people who would eventually call themselves Strigoi Vii gather within these events and gothic clubs to be able to find others of like mind.
ï‚· Michelle Belanger, in Ohio, is working on the International Vampire Society. Lady DarqRose from Florida is going public about her true nature and many other pioneers are starting to become established and “Come out of the Coffin.â€
ï‚· In New York, Steven Lessing of the Vampire Access Line (VAL) is hard at work providing information and resources through his various services.
S.Y. 3 - November 1st,1994 - October 31st, 1995
Year of Dark Angels
ï‚· August, Sabretooth is founded at the Forest Renfaire, Tuxedo, NY, where Dnash and Sebastian first meet.
ï‚· Additionally, this is the year many people come together for the first time for vampyre events in NYC hosted by VAL (Vampire Access Line)
S.Y. 4 - November 1st, 1995 - October 31st, 1996
Year of Births
ï‚· Saturday, January 29th: The Vampyre Ball I, at The Bank nightclub in NYC on Essex and Houston Streets. This takes place with Voltaire, the Empire Hideous and DJ Ian Fford performing. Here is the formal meeting of the Old Azralim covens and the birth of the New Covens.
 April 19th: The Vampyre Ball II, at Coney Island High in Saint Mark’s Place. This is the first NYC appearance by The Crux Shadows.
ï‚· Then, the Vampyre Ball III, at Limelight, 660 6th Avenue. 1500 people gather on a Tuesday night for 5 bands (including Empire Hideous, Vasaria, Phantasm, etc.) with DJs Cry Wolf, Ian Fford, and others.
 This year also sees the first meeting of Father Sebastian and Father Vincent at the Vault nightclub’s Heaven and Hell party. Lilith (Childe of Viola Johnston) brings the first copy of Dhampir: Childe of Blood and presents it to Father Sebastian.
ï‚· In LA, the Fang Club is opened by Jack Dean Strauss, now of GothicRadio.com
ï‚· September, 1996, the MOTHER nightclub opens its doors.
S.Y. 5 - November 1st, 1996 - October 31st, 1997
Year of the Black Veil
ï‚· March 1997, Long Black Veil & the Vampyre Lunge at MOTHER begins.
ï‚· Birth of the Court of Gotham that Fall as a small cocktail party outside of Long Black Veil on the 1st Sunday of each month at the Korova Milk Bar.
ï‚· Birth of Clan Sabretooth by Father Sebastian and Father Vincent. Inspired by Goddess Rosemary of Sahjaza.
 August 1997, D’Drennan makes the first Sabretooth Ankh (now known as the Legacy Ankh). In August of that year, at the 100th Anniversary of Dracula Conference in Los Angeles, it is presented by Darenzia, Sebastian, and Lucianna to the vampyre community.
S.Y. 6 - November 1st, 1997 - October 31st, 1998
Year of the Endless Night
ï‚· December 1997, at the Sabretooth, Inc. Company X-mas party, Delchi is granted the official top-hat as Regent of the Court of Gotham.
 Halloween of this year, the first annual Endless Night Festival is held by the Sabretooth production team as an alternative party to the Anne Rice Coven Ball. Publication of the Vampyre Almanac 1998-1999 Edition (10,000 copies were sold through Hot Topic) and the creation of the Sanguinarium Ankh as a variant by D’Drennan.
ï‚· The founding of the Court of Lightning Bay in Tampa Florida.
S.Y. 7 - November 1st, 1998 - October 31st, 1999
Year of Zealots
ï‚· After an immensely successful year, Clan Sabretooth moves the Endless Night to New York on Halloween night at MOTHER.
ï‚· House Kheperu is formally recognized by the Synod (Cleveland, Ohio).
S.Y. 8 - November 1st,1999 - October 31st, 2000
Year of Transformations
ï‚· The formal dissolution of Clan Sabretooth.
ï‚· The second generation of Households an Orders formally established including the Order of Erebus in Los Angeles.
S.Y. 9 - November 1st,2000 - October 31st, 2001
Year of the Phoenix
ï‚· Endless Night Festival in New Orleans at the House of Blues on October 29th, 2000. Releast of the Vampyre Almanac 2000.
 D’Drennan becomes the Regent of the Court of Gotham.
ï‚· The Court of the Iron Garden is established in New Jersey with Lord Vamp as Regent.
S.Y. 10 - November 1st, 2001 - October 31st, 2002
Year of Dark Horizons
ï‚· Father Sebastian founds the court of Lazarus in February 2002, before handing it over to local Elders.
ï‚· House of the Dreaming is established in New Jersey and propagates the US East Coast.
S.Y. 11 - November 1st, 2002 - October 31st, 2003
The Birth of the Second Age
The rebirth of the Synod and the release of the Strigoi Vii Outer Teachings.
S.Y. 12 - November 1st, 2003 - October 31st, 2004
The Dance of Souls Begins
The rebirth of the Synod and the release of the Strigoi Vii Outer Teachings.
CHAPTER III: PHILOSOPHY & SPIRITUALITY
TRANSFORMATION (ZHEP’R)
WHEN FATHER SEBASTIAN was growing up, his father had a sign on his desk which said, “The Road to success is always under construction.†This “construction†process in Strigoi Vii we call Zhep’r.
The word Zhep’r translates to mean birth, rebirth, metamorphosis, becoming, Awakening, transforming, and changing into something new. It’s a many-layered word of power derived from the name of a God. This term was coined from its Egyptian roots by Michelle Belanger of the Kheprian Order (their spelling of the same word is Kheper). The Temple of Set’s word Xeper comes from the same roots.
Zhep’r is the process of metamorphosis from our current state to one of complete Twilight and balanced harmony with Elorath, and the universe at large. It is the realizing of our potential, and the work involved in fulfilling it. It is the awakening of our Dragon, and the shedding of our antiquated, unnecessary thought, prejudices, and preconceptions. It is realizing our Power and learning to exercise our Will.
The Ordeals of the Strigoi Vii system are a step-by-step methodology for exploring and applying the concept of Zhep’r. They are also a way of embracing, exploring, and celebrating the Vampyric Condition, combined with teachings gleaned from the study and application of many different schools of thought, philosophies, and magickal systems. Additionally, the Ordeals allow for the screening of quality individuals for the Inner Circles by encouraging them to apply the teachings and educating them about Strigoi Vii traditions and protocols. This is done to preserve the integrity of the Inner Ordeals, and the caliber of the people who are members of that circle.
Within Strigoi Vii this transformation can be achieved through the exercising one’s Will, personal reflection, working to achieve a balanced Twilight, creative personal growth, ritual, meditation, and making Communion (feeding).
Going through Zhep’r cannot be achieved with Strigoi Vii alone, Seekers are encouraged to continually explore other paradigms to contribute back to the evolution of Strigoi Vii. The process of Zhep’r is NEVER ending, there is no one point of complete enlightenment. Many of us go back and forth, some taking a step backwards to take two steps forward.
Strigoi Vii see no problem in adopting proven teachings from other systems, changing them, and making them our own. Many Strigoi Vii often jokingly say, “We are Strigoi Vii, prepare to be assimilated!†This tendency is one shared with chaos magicians, who shift back and forth between different paradigms, using belief as a tool. Strigoi Vii has frequent contact with fellow occult groups and communities, as well as the more established religions and philosophies, learning from what each has to offer, and applying these principals to our own growth.
Strigoi Vii as a collective has, at this point, achieved a specific level of consciousness, one which is based on a core agreement of traditions and teachings. Our path is a lonely one, as it can only be truly done through our own personal efforts and application of exploring and developing ourselves. We have much work still left to do, and, as a group, we rely on each other to help us along our separate, but parallel paths.
Strigoi Vii brings us together to teach and inspire each other so the path is not lonely. Continue to transcend and remember, “The road to success is always under construction.â€
AWAKENINGS
THE AWAKENING is the most common term referring to the experience of recognizing one’s draw to the Strigoi Vii traditions. It is the onset of a sensitivity to and awareness of pranic energy and draw to the vampyre archetype. One’s vampyre eyes are opened and an understanding of the subtle reality begins to form. This can be achieved through a ritual such as the Rite of Transformation. A specific life experience such as making first Communion (feeding or being fed upon), a near death or mystical experience, entering a highly charged environment, or even undergoing the process of acquiring custom-made fangs can also catalyze the Awakening in those with whom it is a latent condition.
The Vampyric condition is a suite of symptoms that provides evidence of Strigoi Vii nature. After a Strigoi Vii’s Awakening and first Communion, indications of the vampyric nature may begin to show. These symptoms include the Awakening of the Dragon and the first experience of hunger. Some groups, including the Kheprians and those of Sahjaza subscribe to the theory that there are three distinct categories of the Vampyric Condition. Evidence of these is clearer cut in some individuals than in others.
These categories are detailed below:
Dhampyri (Born Vampyres) are those who exhibit vampyric symptoms and feed throughout their childhoods. They are born fully awakened, or awaken well before puberty, and their peers often consider them odd or eccentric from an early age. Of those with the Vampyric Condition, the Dhampyri are the most rare, unique and powerful. Although they do not require a ritual for Awakening, many Dhampyri choose to go through initiation to formalize their ties to a specific Household.
Klavasi (Latent Vampyres) are those who awaken after puberty or after their “mid-life crisis.†These vampyres are born with the predisposition and potential to become Strigoi Vii, but the Condition lies dormant or latent until later in life. Some believe the Vampyric condition sleeps in the subconscious mind of these vampyres, and can be awakened through rituals like the Rite of Transformation. Others believe that the potential can manifest as a result of an epiphanous moment like experiencing Communion, seeing one’s true face in the mirror, or undergoing the process of getting fangs. This is the most common form of the Vampiric condition.
Ardetha (Made Vampyres) believed by some to be created by a powerful form of the Rite of Transformation. Others believe that the Ardetha achieve the Vampyric condition through magickal or spiritual paths, or that they are a type of sympathetic vampyre. Because many in the Sanguinarium community believe all Strigoi Vii are born with vampyric potential, the existence of the Ardetha is a controversial topic. Many dismiss the idea of made vampyres, and believe instead that those who appear to be made through ritual are really Klavasi, whose potentials are less apparent than most.
The descriptions here are only examples drawn from the core Families of the Sanguinarium and do not reflect the entire vampyre scene. Many groups have vastly different concepts of Strigoi Vii, ranging from darker, more predatory philosophies to more Goddess-based or karma influenced beliefs.
THE TWILIGHT PILLAR
THE TWILIGHT PILLAR addresses the contrast of the light and dark aspects of the Vampyric condition, and life as a whole within the Strigoi Vii path. Mastery over these aspects results in a state of Twilight, or balance between one’s primal nature and one’s civilized side. The concept of Twilight/Dayside/Nightside originated with the Temple of the Vampire (ToV), but found its way into the vampyre subculture and thus became adopted by Strigoi Vii.
The Dayside focuses on the concerns of everyday life such as dealing with birth families, maintaining jobs and careers, paying taxes, pursuing an education, and keeping a home. These things are all material concerns that allow vampyres to provide for themselves, their wards, and their loved ones. Many groups who use this concept believe that those who are not awakened are stuck in this material realm. They only look beyond the physical on rare occasions, often under the influence of drugs or alcohol. For those who are awakened spiritually, however, Dayside life alone is unfulfilling.
The Nightside is the magickal, spiritual, and primal side of our nature. This aspect of a vampyre’s life is concerned with expanding spiritually, heightening awareness, and achieving a deeper understanding of identity and purpose. The Nightside is primarily manifested in ritual, feeding, during magickal acts, the creation of art, and in socializing in our havens. In these places, sacred space allows Strigoi Vii to transcend mundane dayside existence. In the Nightside of a vampyre’s life, they let their vampyric natures out in force, allowing attitudes and personality traits that are dormant or hidden during the Dayside to come to the forefront. The Nightside is expressed through creativity, passion, love, and a questioning of our collective reality.
The Twilight is the balance between Dayside and Nightside. Just as most unawakened individuals can never see beyond the material concerns of the Dayside, many of the Awakened become absorbed in the ephemeral concerns of the Nightside. Living prosperously in the material world, while still growing spiritually is a profound feat, requiring much awareness and discipline of ourselves and the dual world we inhabit. Few vampyres are able to effectively balance both aspects of their natures. As a result, they become consumed in fantasy, the Internet, ritual, abusive relationships, drugs, and the club scene. Those that do find this elusive balance become Adepts or Masters of Twilight. Their understanding and mastery of the dual Strigoi Vii nature makes them well respected and examples of what we must all strive to become.
STRIGOI VII FESTIVALS
FESTIVALS ARE THE HOLIDAYS of the Strigoi Vii and are held at various points of the year to celebrate and express the various aspects of Strigoi Vii philosophies and traditions. The two most important Strigoi Vii dates are the Endless Night Festival (Halloween/Samhain, on October 31st) and the Dragon Festival (Walpurgishnaut/Beltaine, on the night of April 30th). There are four minor festivals throughout the year, which include the Night of Immortal Stars (Yule/Winter Solstice/December 21st), the Crimson Festival (Valentine’s Day/February 14th), the Maiiah Festival (Summer Solstice/June 21st), and the Bast Festival (Lammas/August 1st). Listed here are those most recognized by the Strigoi Vii community; however each Household or Order may have their own specialized interpretations on each. Quabals are almost always held on these festivals.
GREATER STRIGOI VII FESTIVALS
The Endless Night Festival (October 31st) falls on the pagan Samhain, better known as Halloween; the Kheprians call this night ‘Im Kheperu’ (or the night of transformation). This festival represents the power and balance of the Twilight; celebrating the source of our strength - the full embrace of our Dayside balanced with our Nightside. During the festival we revel in the power of the coming longer nights and the Twilight today. This festival is also considered by many Strigoi Vii as the New Year. Many grand masquerade Quabals are held at this time, especially in New Orleans, where those interested in vampires are naturally drawn due to Anne Rice and the natural aura of that city.
The Dragon Festival (night of April 30th) is also a pagan holiday of Beltane. The Dragon Festival represents the transition of the Nightside into the Dayside. For us this is the celebration of inner-self and life as we reflect on our particular paths, power of creation and fire, and the Dayside responsibilities we must bear in the coming months of light.
LESSER STRIGOI VII FESTIVALS
The Night of Immortal Stars (December 21st) is the longest night of the year, which most recognize as the Winter Solstice or the pagan Yule. Here, we can delve deepest into our Nightside, celebrating the freedom and distance from the blinding rays of the sun. The Long Night is a celebration of our Nightside family and encourages exploration of our magical and primal natures before many of us join in the mundane holidays with our Dayside families.
The Crimson Festival (February 14th) lies on the night of St. Valentine’s Day and is when we celebrate our deepest passions, romance, past and present loves. Here we celebrate the partnerships and marriages that sustain us throughout the year. This is also a festival of the Hunt, but celebrating the seductive, civilized and glamorous aspects of it. The concept of red relates to “For the Blood is the Life!†which is symbolic of feasting on pranic energy and blood.
The Maiiah Festival (June 21st) falls on the Summer Solstice. This is a time of deep reflection on our Dayside natures and a time for celebrating our Dayside families. Maiiah (explained in V Book III: Liber Calmae, the Sanguinomicon) is a Strigoi Vii version of the Hindu concept of the Maya, which is the sensory illusion we live within. We are encouraged to reflect on our weaknesses and how others have helped us to overcome them. We revel in what the Dayside world has to offer us, and plan our Dayside goals for the coming months, such as a career change, the purchasing of property, or travel.
The Bast Festival (August 1st) falls on Lammas and celebrates the predatory, elegant, and seductive aspects of feline and predators. It is about life and death, feeding and hunting. It is the primal twin to the Crimson Festival. It is often held away from civilization; deep within a forest or out in the desert around two large bonfires. Here, one group takes on the roles of predators (hawks, cats, bears, eagles, lions, etc.), while another takes on the roles of prey (rabbits, birds, deer, etc.) and a simulated hunt is enacted.
Birthday Festival/Nights of Power (dates vary). In addition to the standard six Strigoi Vii Festivals, there are two other significant days which are personal to each individual; these are their birthdays. Being Strigoi Vii infers two birthdays to celebrate: a Dayside birth, and a Nightside re-birth. Our Dayside birthday celebrates our actual physical birth-date and should be one of the most important days of the year to be spent with Dayside family and loved ones. The Nightside birthday celebrates the date of an individual’s Awakening or the date of the Rite of Transformation; once set, this date should not be changed. Since most initiations are performed on a standard festival date, most often an individual will choose to place their Nightside birthday on the festival which they relate to the most. This festival should be celebrated with the Nightside family.
THE DRAGON
THE SYMBOLISM OF THE DRAGON is that of magick, intelligence, will, the fire of creativity, inner power, mystery, balance, grace, and beauty. The word Dragon comes from the Greek word to “see.†Many human cultures have aspired to find the Dragon Within, though they call it by many different names. There are many paths to find it; Strigoi Vii is our chosen path and our agreed system within the Dream that we perceive as our reality. Together, we learn from each other and teach each other how to find our Dragon. From our collective experiences, we grow, individually, and as a whole.
The Dragon Within is our true self, our power, and our potential to be super-human. As we awaken we discover more about that side of ourselves and learn to cultivate it, and to make it stronger. Whatever their path, the fully awakened have realized the Dragon Within, and have learned to ride it.
Our true name is that of our Dragon. It will come to us through the transformation of our Kheper, our spiritual work: lucid dreaming, magick, meditation, reflection, and the development of our Will. It will come to us through living in the moment, while keeping a watchful eye on the future and the past, realizing that they are all facets of a whole, indivisible, but ever changing. Our true name is our greatest power. It is our ability to become greater than the accepted boundaries. Finding the name of our Dragon is one of the most difficult things we must do during our lives. It is one of our greatest goals; and our biggest responsibility. We share it only with those whom we most trust and respect among the Awakened, or none at all.
Each of us experiences Kheper differently, and it is a unique, ever-changing process. If we stop growing, feeding, and evolving in the Dream, we will be consumed by it. We would become like everyone else, trapped in our Daysides, searching for meaning in the emptiness of the common world. The fact that we are aware of its existence is the first step towards holding it in the palm of our hand, and bending it to our Will. It is the first step in our fruition.
We are each other’s students; by sharing information and ideas, we come close to understanding our Dragon Within. That is the value of the community of like-minded brethren. Alone, few of us would be able to truly awaken. We must challenge each other, learn from each other. Without our collective reflections and the challenges to our individual interpretations of the Dream, we cannot grow. Rational skepticism is good; without it we cannot seek understanding, we cannot question, we cannot learn to open our eyes.
FEEDING & COMMUNION
COMMUNION IS THE STRIGOI VII TERM for feeding off life-force in an ethical manner, thus achieving and experiencing the vampyric condition. Aside from Strigoi Vii’s physical necessity to consume energy, this process brings us closer to harnessing our Dragon, or higher self, fueling magical ritual and achieving higher states of being. Life-force is also known by such names such as chi, ka, and ki among Asian philosophies, mana among the Polynesian, and ashe amongst the Santeros (those who practice the religion and magickal path Santeria). However, it is the Hindu word prana that has become the most commonly used within the vampyre community.
Communion in this context is not to be confused with the Catholic sacrament, although it can be practiced in a ritual format similar to that of the Catholic Ritual. Unlike many vampyres who feed in a predatory or parasitic way without regard to the health and vitality of those they draw from, the Strigoi Vii form of communion actually benefits both he vampyre as well as their vessel. The practice of Communion is what ultimately differentiates gaja from Strigoi Vii.
The term Hunt refers to actually going out and feeding from those unaware of what is happening, or the practice of seeking out prospective donors. Donors are those who willingly and consciously give up their prana in exchange for another form of energy, attention, pleasure, love, etc. Collectively, those who are fed from are known as vessels.
Just as the vampyre takes the prana from a person, the donor absorbs prana from the food they eat, the air they breathe, and the energy they come in contact with. This chemical breakdown and energy transfer of nutrients on a biological level is known to the scientific community as Krebs Cycle. On a spiritual and subtle level, this feeding off energy is what we call Communion. A physical form of Communion is the Sanguine Communion, which involves the imbibing of blood, but is not an endorsed method of feeding due to its extraordinarily high health risks.
The subtle or ethereal body co-exists in the same space as the material body, extending somewhat outside the physical parameters. This is what many call the aura; when two people make physical contact with each other, their auras also touch. It makes it very easy to draw forth prana when subtle contact is achieved and a Communion can then be easily accomplished.
Once a certain amount of prana is transferred into the subtle body of the Strigoi Vii, it is natural for a certain fatigue to set in as the subtle body loosens from the physical, in order for the pranic energy to be properly transferred and absorbed. When a Strigoi Vii absorbs enough pranic energy, their physical body becomes lethargic while processing the nourishment; very much like after eating a large meal. The vampyric condition evolves as the vampyre learns to transfer energy without needing to rest, almost to the point of instinct. This can be developed and achieved through practice, training, and/or various rituals. This skill usually requires much training, but some Strigoi Vii have automatically manifested this ability, and the practice of communion allows them to balance and master their energy intake.
Ethically, one might think that practicing Communion is stealing or harming the vessel, but in fact, when done properly, it can be a benefit. When blood is donated to a blood drive, usually one pint of blood is drained. Weakness may ensue for a short period of time, but it cleans the bloodstream of a great deal of impurities and stimulates the body to replace the lost blood by generating new, cleaner blood. This is no different when sipping pranic energy; the vessel will always get it back.
Where the line is crossed is during deep Communion, which can harm the vessel since it penetrates the subtle body on an intense level, very much like losing a large amount of blood. Some donors get a rush out of experiencing deep Communion, but a Strigoi Vii should only perform such an act with consent from the vessel, experience and caution.
Feeding too deeply or too often, over a prolonged period of time from the same vessel can affect the donor resulting in what we refer to as Sympathetic Vampyrism. In this case, the donor will feel that their energy is depleted and they too must feed. These individuals have not properly developed their skill, and may not willingly or consciously wish to feed. They may be addicted to the pranic energy of the person feeding from them and may manifest a raging hunger, both energetic and physical. This most often occurs in relationships between a Strigoi Vii and their lovers or donors, who often become over-taxed, so extra care must be taken when the two spend many hours in close proximity, feed exclusively, or share a home.
As many forms of communion can be intimate, donors can become overly attached or jealous of the vampyre’s other vessels, and wish their vampyre to feed only from them out of insecurity. Boundaries must be negotiated when a vampyre is dealing with more than one donor at a time, as is commonly done in BDSM relationships. This is especially true when there is a relationship separate from that of the vessel. It can be difficult for Strigoi Vii relationships to be understanding, but it can be done with openness, communication, and foresight.
Feeding from other vampyres is often viewed as a sign of disrespect and a theft of collected energies; it is only acceptable if it is given willingly through ritual, for use in bonding, for healing purposes, or during vampyric sex. Making communion with children is unhealthy and against the tenets of Strigoi Vii, since they have not fully developed and their energy is needed for their own growth. Animals are not aware or sentient enough to feed from; their prana is not the same frequency as a Strigoi Vii and they will never properly satisfy a vampyre.
There are many forms and styles of Communion, but several basic levels are practiced by the Strigoi Vii; these are Ambient, Tactile (touch), Visual, Astral, and Temporal (mental). Each of these forms of Communion are detailed in V Book II: Liber Bellah, the Strigoi Vii Codex.
There are many signs of successful Communion which can include: feeling refreshed, recharged and elated, an increased physical energy, calmness, intense lucid dreaming, the attraction of certain types of energy, and clearer vision.
Learning the different types of Communion in sequence helps refine the development of the Vampyric condition, even if an individual already naturally knows how to feed. Relearning these steps is an important way of reinforcing skill and mastery. The most basic form of Communion, which should be mastered before moving on to higher levels, is that of feeding from ambient energy or excess pranic energy. This is surplus energy which is the byproduct of an active group of people. Ambient energy can best be found in crowds, nightclubs, concerts, etc., where people are charged up, engulfed in their primal Nightside from dancing, drinking, relaxing, letting go of inhibitions, and opening up. In the Strigoi Vii system, this is the first and easiest step in the process of learning to practice Communion in an ethical, karma-balanced, safe and non-parasitic or predatory fashion.
Unlike more advanced Communions, which often draw directly from an individual vessel, and require talent, focus, and training in order not to harm the vessel, Ambient Communion is simply a process of absorbing excess group energy in a subtle reality web. To do this process correctly, one must focus on becoming more sensitive to the subtle reality. Through the third eye chakra (located in the center of the forehead, between the eyes), envision a cloud of energy enveloping the vessel group. This is often seen differently by each person, but should more or less appear to be a cloud of floating energy. By breathing slowly and intently while opening the subtle field, envision the self to be a magnet and attract or draw in the energy and absorb it. Always make sure something is returned, such as a blessing or a “thank you†to the people who have donated the energy.
The cloud of ambient energy looks very much like staring into a bright light and then closing your eyes, and seeing floating light trails. The more one becomes sensitive to the subtle reality, the more aware they will become of this energy. For some, this energy can also be very much like a cloud of mist or smoke, and can blow around as such. Another way to experience this energy is through feeling. Some people sense things better in a tactile fashion, and may have an easier time feeling the energy as a rush into their chest, or a pressure on their skin or in their veins. More sensitive people can even feel the flow of energy currents, as if in water or a draft of air.
Many DJs, bands, and performers make their Communion this way and even work up the audience to create a flow of energy between them and the audience, mutually charging each other by cycling the energy back and forth.
Not only is ambient Communion the simplest of all Communions, it is the easiest to filter, since it does not require targeting individual people and the quality of energy is very obvious by the mood of the crowd. If the crowd is having a good time and is in a positive mood, then the prana will be clean and good; if the crowd is negative and angry, the prana will be negative and harder to filter. Raw, crude energy can be difficult to assimilate, so the purer the energy, the faster it revitalizes the consumer. One technique of filtering it is to imagine the energy as light, with patches of darkness, or black oil floating in it. Bring it into yourself as if it’s flowing through a net that catches all the dark particles. Then throw the net away from you, or sink it into the floor.
Sanguine Communion, or “blood-drinking†is a dangerous and risky form of Communion due to the risk of blood bonding (creating extremely strong, and often unbreakable astral connections between two individuals), and the health risks of spreading disease, including HIV/AIDS, hepatitis, syphilis, and infections. It is important that those who chose to engage in Sanguine Communion have information on blood-borne pathogens, first-aid, and standard health care. Those with mastery in pranic Communion have little need for Sanguine practices other than for fetish. If such activities do occur, they should be between tested, educated, mature, committed, and consenting adults, and behind closed doors. The media can have a field-day investigating sanguine vamps, and the most common question they ask is, “Do you drink blood?†So be careful, safe, respectful, and discrete. In addition, there are some magickal rituals that call for blood, but these will be covered in another text.
BLOOD IS THE LIFE
SINCE RECORDED TIME, blood has been known as the symbol for life; from the Christian Bible’s “Blood is the Life,†to the mention of the same line in Bram Stoker’s Dracula. This idea probably originally manifested when ancient hunters discovered that when a creature loses enough blood, they will certainly die. In primitive times, bloodletting found its way as a sacrifice in ritual to deities or spirits. For many it is believed that blood contains prana (life-force), and is often used in many magickal systems as a source of energy. Even the warriors and hunters of ancient tribes would drink the blood of their enemies in hopes to gain power over them or inherit their talents, skills, and strength. It used to be a common medical practice to remove blood from the body through cutting and the application of leeches, thinking that “bad blood†was the cause of illness and some forms of madness. It is now known that this is not an effective way to cure disease, but the removal of blood is still used in certain modern medical practices.
Many choose to avoid Sanguine Communion or “blood-drinking†entirely, due to the risk of blood-bonding and the obvious health concerns. However, there is still a powerful draw to blood-play among many within, and without, the vampyre community. Strigoi Vii does neither prohibit nor condone sanguine practices; we prefer to leave that very personal choice up to each individual, and it is up to them to deal with the consequences of their choices and actions. Reflect on the possible repercussions these activities may have on the community as a whole and practice privately. Safety, respect, and discretion are vital when engaging in any sanguine activities.
The mystery, romance, sacrifice, danger, and programmed subconscious symbolism of blood throughout history has conditioned us to have powerful psychological and emotional responses to it. Just the experience of exposure to it alone, can raise emotion and give us a high. Blood also symbolizes the ability to create bonds between two or more individuals. Families are “bound by blood,†and many different cultures have used blood-bonding rituals or ceremonies to signify the creation of adopted family ties. Even the concept of “blood brothers†in Hollywood’s Wild West movies caused many members of the Gen X and Baby Boomer generations to emulate this as kids when playing “Cowboys and Indians†games. Such rituals bound people together with lasting friendships that have lasted to this day due to the intense experience. Unfortunately, the spread of AIDS and other blood-borne diseases has halted such practices in recent decades.
Vampyre marriage (the Blood and Roses Ceremony) is often sealed in a manner very much like the ones mention above, with an exchange of blood symbolizing the choice of making a life-long bond at the time the vows are made. This also adds to the mystery, beauty, and romance of the ceremony. In an age where marriage is regarded with an air of impermanence, the exchanging of a life-force solidifies the solemnity of the bond, and the commitment to making it withstand the turmoil the future is sure to bring.
Not only does blood have the ability to bond two or more people together through the exchange of deep energies, it acts as a strong boding agent in magical ritual. Many believe blood contains the essence of the individual, and a practitioner can use it to empower a ritual, or charge and bond objects such as an athame, altar piece, bell, or robe. In ritual, the act of shedding blood can signify the release of the Will, or the paying of tribute to greater powers.
Today, blood-sacrifice is extremely taboo, but like most ancient taboos, it does have a modern, socially acceptable equivalent: the practice of donating blood at blood drives. This has become a necessity in our culture with the development of medical sciences, and is a valuable gift. This form of blood sacrifice benefits everyone involved, as the donor is willing and feels good about giving life-saving opportunities, and the recipients gain the ability to survive medical conditions which would otherwise be fatal.
AN INTRO TO CASTES & ROADS
HOUSE KHEPERU developed and introduced the caste system to the vampyre scene, which was later modified, and here, represented as Roads for greater use by the Strigoi Vii Community. Roads function as an energy focus and balancing force within a ritual and family structure. Some of us are only able to master one, while others are talented in the characteristics of all three. Ideally, it is highly suggested that Strigoi Vii study all three Roads, and be familiar with the strengths and weaknesses of each one. Much like the doshas in Ayurveda, the Indian medical system, or the Chinese concept of yin and yang, we all have a manifestation of each Road within us, though one is usually dominant.
You are not required to fit completely into the Road you master, and are encouraged to experience all three to gain the best perspective on their application within the family and ritual. This triumvirate system allows for a balance and exchange of energy. Each Road generates one form of energy, and learning to cycle it to the other members of the Order strengthens the bonding and balance within the group. This system also helps create a strong and organized ritual, where all members fulfill a role and thus, contribute to the whole. Those who use the Road system initiate individuals to each only after being formally initiated into the family. Each of the Roads is commonly associated with an element, listed below as Water, Earth, and Air. The energy they produce when brought together is symbolized by creative Fire, and thus, the Dragon.
COUNCILORS (KITRA)
The councilors, more formally known as the KITRA serve a multitude of functions within a family. They are lovers and donors, counselors and confidants. They are caretakers and healers. In rituals, such as the Sanguine Mass, they often serve as altars, acting as the fulcrum of power between Mradu and Ramkht. Most Kitra are lovers of submissive play, reveling the attention and power it gives them. Kitra are also often skilled donors, and keep their energy in top form to nourish members of their group. Often they are the keepers of an Order’s Golden circle of donors. They are very sensual people, trained in the arts of lovemaking and entertainment, thus, highly sexually charged. This Road is modeled from the example of temple concubines, young men and women pledged to their temples who offered service through their flesh. Other functions include practical administrative tasks and emotional support for the other family members. Their element is Water: emotional, life giving, conductive, nurturing, and supportive. They are often the ones who serve as the caretakers and the surrogate mothers to the group, healing and tending to them. Kitra are most often female, embodying the best qualities of that sex, but male Kitra are not uncommon.
Kitra talents include: functioning as an energy generator, center, and collector in the Sanguine Mass, being a good advisor and reality check for the family, being a good submissive (not a slave) in the BDSM circuit, learning how to function as skilled donor without harming themselves, performance art and dance, skills in tantric sex, and psychology. In ritual, it is their job to function as the energy vortex and vessel, and ultimately, the Kitra is the one who sends this energy forth to do its work.
WARRIORS/GUADIANS (MRADU)
The Warriors in the old tongue are known as the MRADU. These are the protectors, guardians, and warriors of the Family. They are individuals gifted with physical prowess and the knowledge of protective, grounding energy, and military arts. It is the Mradu’s purpose to safeguard the Ramkht and Kitra, seeing that none come to harm whether from threats within the community or outside. It is common for a Ramkht to have at least one Mradu who is especially trusted and is a companion and guard. The Mradu help enforce the rules within the community and see to it that the authority of the Magisters is respected. They are the physical, aggressive male energy within a group, virile and powerful, and at the same time stable and trustworthy as their element, the Earth. Mradu are most often male, but it is common to find females in this Road.
Mradu talents include: grounding energy, martial arts, diplomacy (within and outside the family), cleansings, banishing, military tactics, perspective in politics, security, practical matters, building and construction, and mechanics. In ritual, it is their job to generate the energy and maintain the protective circle.
Priests (Ramkht)
Our Priests, the RAMKHT offer the F
are the organizers and ritual leaders of the
also record keepers and scribes. It is their
teach, remember, and guide the community
as they are able to command. If you were
working together to compose a script, it is
to sign and deliver the finished work. The
of the triad, as they are so often overwhelmed
They rely on the Kitra to care for them and
them safe. Their element is Air; quick, flighty, cerebral, and unpredictable. Ramkht seem to be the most evenly split Road between male and female, perhaps because the physical plays such a little role in their activities.
Ramkht talents include: writing, organizing events, leadership, and monetary affairs. In ritual, the Ramkht are the ones who take the energy from the Mradu, refine it, and place it in the Kitra. They give it its purpose and direction.
Roads are explained in more detail in V Book II: Liber Bellah, the Strigoi Vii Code.
CHAPTER 4: RITUAL
RITUAL
WITH THE EVOLUTION of the Vampyre subculture, the esoteric has become a strong presence. More and more individuals, Households, and Orders follow various spiritual paths or practice one of many forms of magick. Ritual and ceremony may be used for magickal purposes, but also to signify a new step in life. Only a few rituals will be provided in this book; they contain simple rites and meditations to prepare for our most powerful ritual: the Sanguine Mass. There are many systems of magick and ritual; some are more commonly used than others. We have rituals in our everyday Dayside lives; weddings, graduations, birthday parties, and even swearing in the president are rituals. Even sitting down for dinner or breakfast with your family is a ritual.
Formal rituals, ceremonies, and rites are more often used by fraternal or spiritually organized Households within the vampyre community for initiations, rites of passage, completion of Ordeals, ascensions, celebrations, or consecrations. Each Household has its own customized rituals attuned to their own themes and traditions; some original, some based on common Sanguinarium archetypes, or on various cultures or religions. Rituals offer a sense of completion and unity, encouraging members to work together.
A ritual is any specific set of actions that are performed in order to achieve a higher, spiritual state, to designate advancement, celebrate achievement, or as a sign of gratitude. Rituals can be performed by groups or by an individual alone. Such solitary rituals can be very intense and fulfilling, but most rituals exist for the community. Rituals celebrate aspects of shared belief or mark transition in people’s lives that the community should witness. Within this book, the Sanguine Mass has been contributed as an example Strigoi Vii ritual and prototype for a generic vampyre ritual involving the road system.
All involved in a ritual contribute their energy into it, whether an active participant or simply an observer. For this reason, everyone present at a ritual must be in a proper and positive frame of mind. It is hard to feel sacred about a ritual that makes you feel strange or silly. If anyone has any problems or is uncomfortable with a ritual, then they should not participate, or should voice their concerns before hand to see if changes can be made to accommodate them. It is better to have them sit out than to have their negative emotions and uncertainties affecting everyone’s sacred space.
Another important element in a good ritual is performance. Depending on the type of ritual being performed, and the role being played by each individual, there are appropriate forms of dress and demeanor. When using the Road System, Kitra are most often dressed in a sexual, alluring manner. They may be sky-clad (nude) or nearly so, and have their faces and bodies elegantly decorated. The Mradu should have the appearance of warriors, as befits their character. They may be carrying weapons or wearing some type of armor. Their appearance should be fierce and primal. The Ramkht should also be elegantly dressed in robes or some kind of formal wear. They should look regal and commanding. These can all be altered according to the theme and purpose of the ritual. It is very important that the three groups be harmonic in appearance, wearing colors that vibrate well together and have a common element among them. It is the harmony between the three Road elements that create the energy of the ritual.
The members of the three Roads should do their best to exaggerate the prime characteristics of their role. All present should treat each other with utmost respect within the sacred space, putting whatever conflicts may be present aside for the duration of the ritual. Humor is permissible, as long as does not take away from the focus of the group. The mood should be appropriate to the purpose of the ritual; solemn, joyous, primal, or creative. Effort should be made to sustain this particular feeling as long as possible, and to stimulate both the rest of the circle as well as the observers, should there be any. Observers are an energy source to be tapped into as much as anything else. Making a ritual a dazzling spectacle to watch is the best way to gain their willing involvement and positive energy, making it a rush for those performing it.
When using the Road system, all the presiding members direct the ritual in their own specialized way. The duty of the Ramkht is to make the ritual mean something for everyone. Charisma plays a certain part in this, but a good ritual leader has the ability to affect everyone around him on a subtle level as well. It is the Ramkht’s responsibility to build sacred space and to draw everyone into the experience of the ritual. During the ritual, every thought and action should be directed toward creating an intense spiritual experience. The real purpose of ritual is to draw the community together and to unify them in a common experience of sacred reality. Leading ritual then, is a great service to the community. It reaffirms beliefs, brings people in contact with the profound, and helps them feel more balanced in their ordinary lives. These are the true purposes of a ritual, apart from its more practical application. A good ritual makes the participants feel empowered.
The Mradu’s role is to protect and fortify. They are the catalysts that generate the initial thrust of energy, raw and untamed, to then pass onto the Ramkht, who refines and molds it. The Mradu are also held to the task of solidifying the sacred space, building the shield to create a place between the worlds where magick can be made. In this, they exemplify their dual tasks of builder and protector. The Kitra are at the center of it all, the vortex and living altar. They are a passive force in the beginning; a vessel for the energy placed in them by the Ramkht. They refine it further, magnify and contain it, letting it build. Then, at the height of the ritual, they take control and unleash the power out into the world to do its work. All three parts play equally important roles in the ritual.
There are many within the vampyre subculture who feel that ritual and ceremony are too cult-like or religious. Some feel they lead to practices which will draw the unwanted eye of mundane curiosity. As with anything, this can be true if it is abused. Those who have such feelings in the community should look within themselves and question why they do. If they retain a negative response, perhaps it is simply just not for them, and is a valid opinion, and should be respected as such. For the rest, it may be valuable to recognize the significance of ritual and ceremony as a powerful tool of communication and unity.
Here are two simple examples of minor rituals. They may be performed as is, or modified to suit your needs. Both of these rituals were contributed by Michelle Belanger of House Kheperu.
Sigil Consecration
This simple ritual is used when a new sigil is obtained to attune it to its owner. It is best to use “Florida Water†(a patented solution of purified water, alcohol, rosemary, and rose petals), or sea salt, to cleanse negative energy off before performing this consecration.
(To be said prior to first putting it on)
This is the symbol of life.
It is the symbol of my ancient heritage,
A heritage I now proudly proclaim.
Life sustains me and makes me strong:
Every breath and every sweet drop of life
Is a celebration of what I am.
Let this ankh be my constant reminder,
As I wear it each night above my heart
Of the life that is so very precious
And the darkness that encircles my soul.
(Kiss the ankh and place it over your heart.)
Prayer to the Night
I welcome the Night and the silence it brings.
I welcome the solitude, and the cool, soothing shadows.
The night is my time, the time of mysteries, dreams,
And contemplation.
The darkness within me now blankets the world.
The rising night-tide fills me with power and revelation.
Fortress! Sanctuary! Blessed Haven!
No matter my trials in the day-lit world,
I know the night will always be mine.
SOLITAIRE SANGUINE MASS
The purpose of the Sanguine Mass is the central Strigoi Vii ritual which exercises the outer teachings. Presented here is the Solitaire version, while a Lesser Sanguine Mass is performed between three or more Strigoi Vii. The central focus of this ritual is build a sacred space in which to call forth our Strigoi Morte (disembodied vampyres) sorors (sisters) and fraters (brothers), and to exchange prana (vital life force) collected here in the Maiiah (the dreaming world and sensory reality) with pure subtle energy from the subtle realities of the ethereal and astral worlds.
Elements, or all of the Sanguine Mass, can be used to simply vortex and amplify energy for use in various magickal practices, to celebrate the festivals or to perform ascensions from one choir to the next.
Very much like a phone call, the celebrants of a Sanguine Mass should remember this must be an exchange and communion between all, not a one-way street. It can also be seen as an attunement which all parties are getting the energies which are best harvested in the different realities. The various versions of the Sanguine Mass ritual should be done often (however, strongest on the focus points of the six Strigoi Vii festivals), and can be done as a group or solitaire, with the more people making the sacrifice and vortexing the energy in the Maiiah, the more inviting it will be for the Strigoi Morte.
The Sanguine Mass in any form should be performed no less than once per month, preferably once per week. Group rituals are more often performed at the major festivals.
VERSION I:
By Father Sebastian of Sahjaza-Mithu & Damian Delacroix of
House Riju
THE WALKING HARVEST
The Walking Harvest is a preparation for the Sanguine Mass and includes various forms of Ambient and Visual Communion exercises and a dynamic meditation. This preparation is quite simple, the Strigoi Vii should in full Dayside mode within at least an hour of the ritual beginning walk outside, preferably alone into the streets as close to a crowd of people or group of people as possible.
Then begin warming up with chakra movements and make ambient communion with as many targets as possible. While this is happening, this intentional focus will help bring the celebrant deeper into the Nightside. Fill up with as much prana as possible, and have a more worthy reservoir of energy to work with and contribute to the ritual. The side benefit of this, is going out alone helps focus the celebrant for the ritual and act as a dynamic meditation.
Each participant should begin by taking along soaking bath (before you leave your home), with a liberal amount of rose water or Florida water.
THE RITUAL:
The tools of the ritual should be:
ï‚· Sterno candle for the center of the altar.
ï‚· Black mirror for the altar. All participants should bring a red or black rose and poem, or a letter on parchment to make their wish.
ï‚· The presiding priest should have an athame or way to direct the energy.
ï‚· All participants should have a black robe, Strigoi Vii or house Ankh pendant, and a mask.
Individually, or as a group, all individuals should go and make communion in the world, harvest as much pranic energy as possible (a walking harvest). Walk down the streets in a pack if a group ritual, go alone if it is solitary. Fill yourself with as much energy as possible to be released in the ritual.
Prepare the chamber, Ritual items to be placed out beforehand, and the altar prepared with a mirror in the west (as a gateway to the subtle realities).
Turn off all cell phones, disconnect as many electrical devices as possible, and turn off all lights. Electrical equipment may interfere with the Callings of the Strigoi Morte.
Then, entering the darkened space, walk up to the altar, and light a single black candle and light incense.
ERECTING THE TEMPLE
The Mradu should seal all mirrors (except for the one on the altar), reflective surfaces, and doorways, and trace the walls. Then push all impure energies from the room and out the door, and ground the room.
The Kitra Should cycle the energy in the room, making it flow and non-stagnant.
With these two things done, the Ramkht then ring a bell three times. The Celebrants are brought into a circle around the Kitra, Mradu, and Ramkht, and the Ramkht then speaks the Invocation!
INVOCATION:
After a moment of focus, begin by speaking a word of invocation directing one’s energies to the rite to be performed (preferable to the mirror upon the altar). Expand one’s awareness to reach out a word of invocation to Elorath to call forth their witness, participate, and aid to this rite.
The senior member of the Family should speak the following:
Here I (we) stand within this chamber tonight to celebrate our blood!
It is the blood within me (us) that calls out to be heard.
So I (we) have come to enter this space, let nothing keep me (us) from my purpose.
I (we) am (are) Strigoi Vii.
I (we) turn my (our) gaze to you my (our) sorors and fraters of the Family.
Blood calls out unto Blood.
You who share this immortal inheritance are welcome here in this sacred space.
I (we) have gathered and harvested the life.
I (we) am (are) filled to overflowing with it!
As a means of respect for my Awakening,
I (we) offer this gift to you, the Strigoi Morte of my Family.
May you feed and be filled from it.
I (we) am (are) here to die and continue the cycle of Vii and Morte, life and death!
I (we) am (are) here to rise from death into life!
Drink from me (us)… and let us live forever.
HAIL ELORATH!
CONSECRATION:
The presiding member speaks the words of consecration over the altar.
I charge this altar and this space with the force of my own blood and life. Sacred is my cause that bids me to speak my words of consecration. Be now consecrated to the work in which lies before me.
OPENING OF THE GATES (using an athame and/or sword as the directing wand)
South
Open to me. Let your gate swing wide between the worlds. It is my True Nature that wills it to be so. All people, places, and things shall feel my breath upon them. The fire of my will shall have no equal. You will do that which I command, and no hindrance shall be placed before me.
Ramkht:
(Summarian)
De Me Ku-Ku Es Ni-Gu
Sumun Kitra Akhkharu! Gis-Tuku Ni-Gu A-Da-Al
Igi-Se..Gin Es Ne Dag!
(English)
I summon Powers of Darkness to myself.
Kitra Strigoi Morte, I invite you! Come forward! Hear my voice.
Come forward to this chamber!
All: HAIL KITRA!
East
Open to me the portal that stands between the worlds. I turn to the gate in the East and cry, “Open!†I reach out by Blood and Will to all places and things that dwell in the eternal expanse before me. By breath is the wind that surrounds you. I sweep you up in a mighty storm that drives you. All shall feel my touch ad hear my words. You shall yield unto me all that I may require.
Ramkht:
(Summarian)
De Me Ku-Ku Es Ni-Gu!
Sumun Mradu Akhkharu! Gis-Tuku Ni-Gu A-Da-Al
Igi-Se Gin Es Ne Dag!
(English)
I summon Powers of Darkness to myself.
Ancient Mradu Strigoi Morte come forward! Hear my voice.
Come forward to this chamber!
All: HAIL MRADU!
North
To the gate in the North, I declare it open. My body reaches out to enfold all people, places, and things. My hand grasps all things. Its life is mine to control. I hold you firm, and you cannot move. I tighten my grip further, and you feel the death which my hands can instill.
Ramkht:
(Summarian)
De Me Ku-Ku Es Ni-Gu!
Sumun Ramkht Akhkharu! Gis-Tuku Ni-Gu A-Da-Al
Igi-Se Gin Es Ne Dag!
(English)
I summon Powers of Darkness to myself.
Ancient Ramkht Strigoi Morte come forward! Hear my voice.
Come forward to this chamber!
All: HAIL RAMKHT!
THE GIFT
Energy is pushed towards the mirror (symbolizing it going to the astral world) or Strigoi Morte present within the space. The celebrant gives all that he/she can towards the Strigoi Morte in a display of gratitude for their return gift of subtle energies. Breath work should be done to focus the release of prana collected in the earlier harvest.
COMMUNION WITH THE STRIGOI MORTE
As the Strigoi Morte accept the “blood†(pranic energy) of the offering, and exhaustion nears or arrives, there comes a subtle shift. The Strigoi Morte present having taken their fill, if their hunger is satisfied, then might return their subtle energies through an inward breath. Even to simply be in the presence of the Strigoi Morte, does accelerate personal evolution and attunes the Strigoi Vii to the cycle.
To those found worthy in their efforts, the Strigoi Morte may choose to release the rarefied higher energy of their own essence in a return flow. If this happens, then the celebrant(s) will discover a renewal of energy and vitality. This Gift may be weak or strong, and may take place at any time during the rite.
THE RESTORATION OF POWER
As the Communion ends, the celebrant(s) drink from the chalice and declares again his/her chosen status as a dedication.
(Raise chalice before the mirror.)
This is the harvested prana of my prey past, present, and yet to be. I drink the life essence of those who exist only to serve my Will. I drink this in remembrance of that which I am. Strigoi Vii!
All: HAIL ELORATH!
Drink from the chalice. Lower the chalice to the altar. Face the mirror and clap again twice, briskly.
CELEBRATION
All join hands, presiding members in a triumvirate in the center and celebrants in an outer circle.
Presiding member: Tonight we have made our communion with our otherside sorors and fraters, we come to meditate and reflect, on past, present, and future. Now we celebrate our love for Family, now the symbol of love is the red rose, each make your offering.
(Each member of the circle then in turn takes a red rose and a prepared poem or letter, wax sealed on parchment, and places it on the altar. Starting with the outer circle and ending with the presiding members, thinking of how they have grown from past loves, grow with future ones, and the passion they now have.)
NOW! Hail Elorath!
Zhep’r …
LEAVING THE CHAMBER
Using the dagger/sword, point to the four gates.
(starting in the South, East, North, then West)
The presiding celebrant extinguishes all remaining fire, and proclaims the closure.
“So it is done.â€
HAIL ELORATH!
AFTERWARDS
Drink, feast, dance, celebrate, make love, and play loud music to return to the dayside.
END
VERSION II:
By Black Raven of House Sahjaza-Mithu
PRELUDE
ALTAR SET-UP
Have the following items placed on the altar:
ï‚· Dragon Image - either a manner, photo, poster, painting, sculpture, or another representation of our True Selves.
ï‚· Mirror - used for astral connection and during the Astral Gate Exercise.
ï‚· Two candles, one red - our need & connection to life, one black - our connection to the darkness.
ï‚· Roses (or other flower) - symbolic of the Kitra Strigoi Morte.
ï‚· Chalice/Wand - symbolic of the Ramkht Strigoi Morte.
ï‚· Incense - suggested frankincense or Myrrh.
ï‚· Sword/Athame - the magickal weapon itself is symbolic of the Mradu Ancients.
THE WALKING HARVEST
The Walking Harvest is a preparation for the Sanguine Mass and includes various forms of Ambient and Visual Communion exercises and a dynamic meditation. This preparation is quite simple, the Strigoi Vii should in full Dayside mode, within at least an hour of the ritual beginning. Walk outside alone, preferably alone into the streets as close to a crowd of people or group of people as possible.
Then begin warming up with chakra movements and make ambient communion with as many targets as possible. While this is happening, this intentional focus will help bring the celebrant deeper into the Nightside, fill them up with as much prana as possible, and have a more worthy reservoir of energy to work with and contribute to the ritual. The side benefit of this is going out alone helps focus the celebrant for the ritual and act as a dynamic meditation.
THE CLEANSING
All participants should cleanse themselves in a bath or shower before the ritual, and after the Walking Harvest. This will help further prepare their mind for the Nightside and relax them. Once this is done, the participants should then put on their robes and move towards the entry to the chamber.
The Rite
1. Smoke & Water
Cleansing of the ritual space with incense/sage smudge stick and pure water.
“By this smoke, and by this water, the ground below is cleansed.â€
2. The Astral Gate
Begin by lighting the altar candles. This is a very simple exercise which should be attended after the cleansing, and as the celebrants enter the chamber. It is simple, take a mirror and stare into it for no less than 3-5 minutes. This will help focus and get the celebrant more into the Astral and the Nightside. Also, it will allow them to perceive their Dragon Within more efficiently.
Musical background should be installed.
3. The Temple
After completing the Astral Gate, ring ritual bell nine times, one for each ordeal within the Strigoi Vii. Please note that between each calling, there should be at least one bell or gong and a few moments of silence to feel the energy being generated. Begin reciting the “Calling of the Winds.â€
THE CALLING OF THE STRIGOI MORTE
Oh Ancient Ones, I call you forth to us on this night!
May your power help build our sacred temple!
(Break of silence, gong, or bell)
Oh, Ancient spirits of Mradu, guardians of Strigoi Vii,
I call you forth to ground this sacred temple.
Charge us by your powers, Old Ones!
Hail Mradu!
(Break of silence, gong, or bell)
Oh Ancient spirits of Ramkht, priests of Strigoi Vii,
I call you forth to guide this sacred ritual.
Charge us by your powers, Old Ones!
Hail Ramkht!
(Break of silence, gong, or bell)
Oh Ancient spirits of Kitra, counselors of Strigoi Vii,
I call you forth to center this sacred energy.
Charge us by your powers, Old Ones!
Hail Kitra!
(Break of silence, gong, or bell)
Oh Ancient spirits of the Elorath,
Through your spirit is our temple founded.
Charge us by your power!
Hail Elorath!
(Break of silence, gong, or bell)
With each calling, feel the strength of power build within yourself as Elorath & the Strigoi Morte lend their presence and support to the ritual.
From your stored energy, and with the additional strength of the Strigoi Morte, form and expand an energy ball outward to envelope the ritual space, and form the boundaries of the temple. Use whichever visualization works best for you.
4. The Declaration
Immediately following the creation of the temple, call out with your full Will…
From the darkness within my soul’s being
And the eternal strength of my exalted Will,
I AM the living vampyre! I AM my own true god!
THIS IS the sacred temple of my inner dragon,
I stand within by my own Will and own Mind
And I call out…HAIL ELORATH!
(State the purpose of the ritual)
5. Communion
This step is to build-up and release energy towards the directed goal of the ritual, towards the Ancients as remembrance/offering, towards building the strength of Elorath, or as celebration of Festival. In the solitary rite, the energy acquired during the Walking Harvest provides the reserves used during this step. If the Walking Harvest was not performed, or if utilizing a Strigoi Vii/Donor set-up, Communion can be ritually made to provide added energy. Lastly, an exchange/draw can be made from Elorath directly. Not only is a store-up of the prana within charged during this step, but also the energy of the temple itself is built-up and added to the power of the ritual.
6. Release of Prana
The energy buildup and charged during the Communion Step is now released. First, in a wand or athame hilt to the ground, and followed by a vocal display…
THIS IS MY WILL! HAIL ELORATH!
The energy of the temple is also released within this step.
Closing
Following the release of prana, and after any brief period of “come down,†call out once again in thanks of the Ancients who watched over the ritual.
To formally close the ritual, ring the ritual bell four times, turning in each direction.
Afterwards
Celebration! Not only used to celebrate and to gather together, but also needed to bring your ritual mindset/alternate state of consciousness back to reality. Food & drink help keep you grounded.
BLOOD AND ROSES
The Strigoi Vii Wedding Ceremony
The Blood & Roses Ceremony is intended to be a ritual of unity for two (or more) Strigoi Vii who wish to celebrate and declare their commitment to each other. Like other aspects of the Strigoi Vii traditions and teachings, this rite takes inspiration from other paradigms, thus empowering Elorath. Here the Pagan handfasting has inspired three levels of intensity in declaring the bonds.
The first level, the Declaration of Love, is an engagement for a year and a day. This is to give the couple time to prepare and experiment with each other. Upon the end of the year and a day, the couple can choose to renew the Declaration of Love, or move to a more serious level know as the Declaration of Unity, in which the couple is united for 17 - 21 years.
Recognizing that the Zhep’r evolves an individual, and love can also change into many other forms from brotherhood or sisterhood, it provides opportunity for reducing the possibility of divorce. If the couple grows together and finds their souls are so tied that they cannot deny, they can either renew the Declaration of Unity, or move to the most immediate state of the Sealing of the Souls, in which the marriage and commitment continues into the Otherside, into the next life, and beyond the boundaries of the Maiiah.
In addition to the Blood & Roses Ceremony, many Strigoi Vii and those in the vampyre community realize that they must balance their Twilight. Not everyone has the luxury of all of their Dayside family being Black Swans. So it is encouraged that two separate weddings take place, the Blood & Roses on the Nightside, and a mundane ceremony to accommodate the Dayside family.
The Ramkht of the Houses of Kheperu and Sahjaza often offer their services to perform this ceremony for members of the community. Of course, it is ultimately up to those experiencing he Blood & Roses to choose exactly who they would like to determine the functions of the ceremony.
I° - JAHIRA ASCENSION
This is the most basic of all Strigoi Vii Ascensions, and shows the individual is choosing to become a pledge within the Family, or it can be done individually for ronin who are committing to Strigoi Vii teachings on a personal level. This is an example from Liber Sahjaza, the prospectus of House Sahjaza.
Requirements:
Must be at leas 18 years of age.
Has read, and is familiar with the contents of Liber Sahjaza, the Sahjaza Prospectus, and Vampyre: Liber Jahira, “The Black Veil.â€
Submitted the Jahira Choir Interview & Evaluation.
Sponsorship by a member of the Calmae, Inner Choirs, or Magistry.
Performed the Sigil Consecration on a Strigoi Vii Ankh pendant.
Example Jahira Ascension Ceremony:
The Presider calls forth the ritual and asks:
Presider: Who comes forth seeking the ascension to the Sahjaza Choir of Jahira?
Prospectii: I, (Dayside name), do.
Presider: Does anyone here object to this seeker’s ascension? (Those who object should say so now.)
Presider: Very well then, seeker do you come here of love and loyalty, and of your own free will?
Prospectii: Yes, I do.
Presider: Do you dare to explore and test the philosophies, traditions, and teachings of the Sahjaza and the Strigoi Vii?
Prospectii: Yes, I do.
Presider: Do you agree to uphold the Black Veil and the Strigoi Vii Covenant?
Prospectii: Yes, I do.
Presider: Do you vow to Keep Silent about the signs and passwords of the Family, and its private business, and not reveal the identities of its members to outsiders without their consent?
Prospectii: Yes, I do.
Presider: Do you take this amulet and book as the mark of the Strigoi Vii?
Prospectii: Yes, I do.
(The candidate takes the amulet and book and places them on the altar, then kneels before the altar, the Presider takes them and says, “Hail Elorath, I consecrate these marks of the Strigoi Vii!â€)
Presider: Tell us the Creed of the Sahjaza Family.
Prospectii: (States the Sahjaza Creed.)
Presider: B what Nightside name do you wish to be known within the Family, Sanguinarium, and amongst the Strigoi Vii?
Prospectii: (States their chosen Nightside name.)
Presider: Very well then, (Nightside name of Seeker), (placing the amulet around the neck of the Seeker, and handing them their Grimoire). RISE! I hereby recognize you as a member of the Sahjaza Jahira Choir. Amongst the Sahjaza and the Sanguinarium and I open this quabal in the Choir of Jahira.
Hail Elorath!!!
All: Hail Elorath!!!
(A few moments of caucus cheering & applause follows and then a wonderful dinner or after party!)
Privileges:
May attend quabals with their adra.
May consecrate and attune their own Strigoi Vii Ankh pendant.
May pursue the Bellah Ordeal after 3 months, 90 days, from the date of their ascension.
Reading List:
V, Liber Jahira
THE STRIGOI VII LEXICON
COMMENTS
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