Vampires Among Us
Rogelle Pelletier
The subject of vampires has evoked both interest and
apprehension from the beginnings of recorded history. The topic refuses
to die. There has been renewed interest in vampires, particularly
during the last decade. A current trend among teens, especially girls,
is the ‘vampire look, i.e., dressing in black, wearing black
lipstick and nail polish, pale makeup and long black hair, some going
as far as capping their eye teeth — the commonly accepted image
of the blood-sucking, giant bat-like creature established mostly through
movies based on Bram Stoker s novel, Dracula.
Many people claim that vampires are nothing more than
a fiction invented by someone s over active imagination, while others
have labeled the belief in their existence as superstition. However,
if they are indeed mere fantasy, why does documentation exist of vampires
in so many countries, dating "from the remotest ages" (Isis
I 451) and each with such similar details, testified to by "peoples
foreign to each other and differing widely in matters concerning other
superstitions" (Isis I 451)?
In investigating the topic, it becomes evident that
there are different types of vampires. Documentation exists of vampires
which have appeared and attacked their victims, or whose invisible
presence have been felt and which have left physical marks as evidence.
These are the vampires which come to mind when the word is mentioned.
However there is another connotation to the term which applies to
many living humans; they are those persons who maintain or increase
their reserves of energy by sapping that of others, whether consciously
or unconsciously. Yet another kind of vampirism is that exercised
through black magic.
Let us examine the one which holds such fascination
for so many people: the sun-abhorring, creature of the night which
has been witnessed coming and going from its graveyard ‘resting
place.
One of the fundamental teachings of Theosophy states
that evolution of the universe and man unfolds through the sevenfold
division of the principles or planes of consciousness. These are divided
into the three ‘upper and the four ‘lower principles. Briefly
stated, in man these are: 1. Atma (Spirit), 2. Buddhi (intuition),
3. Manas (Mind, which is further subdivided into Higher and Lower
Mind). Together these three principles (Atma, Buddhi and Higher Manas)
form the permanent individuality of man. The lower four principles:
4. Kama (desire body), 5. Prana (life, vitality), 6. Astral (the Double
or phantom body) and 7. Physical body, form the principles which,
following the death of the physical, experience their own ‘deaths
as they eventually dissolve. The astral body is the blueprint for
the physical and is only slightly more ethereal than its physical
counterpart. It is the remnants of these lower principles which are
involved in the vampirism herein described.
The common theme of corroborated testimonials is the
appearance of a departed individual in the midst of those who were
familiar to it during its life. The result of these visitations is
sickness in and emaciation of the victims, resulting in death. But
how is it possible for someone who has died and been buried to return
regularly from the grave and, when disinterred, found "with the
corpse soft, flexible, the eyes open, with rosy complexions, the mouth
and nose full of blood, and of the blood running in torrents . . ."
(Hodder 227), and the body cry or writhe when the corpse was staked
or decapitated? These occurrences were all the more inexplicable when
vampires were "seen with their usual clothing," and therefore
assumed to have quit their tombs, then found, again when disinterred,
with "feet . . . muddy and covered with dirt on the day following
the night they had appeared . . . ." yet "without appearing
to have disturbed the earth [of their grave] in the least" (Isis
I 452).
In Isis Unveiled,* H.P. Blavatsky quotes from various
sources to emphasize that individual life is sustained by a balance
of spirit and matter. Upon the death of the average person, the astral
body gradually disengages itself from its physical encasement and "magnetic polarity will violently repulse the ethereal man from
the decaying organic mass" (Isis I, 453). If, however, a person
is materialistic to the point of being depraved, at death the astral
body may not completely separate from and will remain in the vicinity
of the physical body. In a footnote to an article which appeared in
The Theosophist, H.P.B. states it quite clearly:
Nothing likes to starve: — each body as well as each principle
has a powerful attraction and craving for those elements which are
necessary for its subsistence. The principles of lust, gluttony, envy,
avarice, revenge, intemperance, etc., will rush blindly to the place
to which they are attracted and where their craving can be temporarily
gratified; — either directly as in the case of vampires, by imbibing
the emanations of fresh blood, or indirectly by establishing magnetic
relations with sensitive persons (mediums), whose inclinations correspond
with their own. If there is still a magnetic relation existing between
the vampire (elementary) and its buried physical body, it will return
to the grave (Fortin 159).
"The vampire leaves the grave as an impalpable
form, and ‘materializes whenever it likes, the favouring atmospheric
and psychical conditions existing" (Olcott 388-389).†
How is the transfer of blood from the victim to the
entombed body of the vampire explained? As long as the astral body
is not disconnected from the physical, the strong desire of the astral
body to continue experiencing physical existence (i.e., tanha a Pali
term meaning ‘thirst for life ), in which nutrition plays a vital
role, is accomplished through a "mysterious and invisible cord
of connection" (Isis I 449) by which the blood sucked from living
persons is "forwarded to the material body lying still in its
tomb, and the latter [is] thus helped to perpetuate its vital existence"
(Isis I 453). Olcott states that "[d]uring life it is the body
which developes and nourishes the astral body; in the case of vampires
the process is reversed" (Olcott 388).
Examples are given in accounts of phantoms/apparitions
at seances consuming foods/liquids and the medium feeling the effects,
or again, the phantoms being injured/bruised and the marks appearing
on the medium. Similarly, a sympathetic relationship exists between
the astral body and the corpse. Olcott quoting from d Assier notes
that "all absorption of liquid by the former passes at once into
the organs of the latter" and the astral returns to the corpse
"as soon as its poaching work is finished" (Olcott 393).
Another type of vampire is the incubus or succubus.
In this instance, the cravings which these elementaries seek to satisfy
are of a sexual nature and they are drawn to living persons who live
lives of immorality, abuse and excess with whom "unnatural sexual
union" (BCW X 156) is consummated. Accounts of persons feeling
the weight of someone(thing) lying on their chests and having sex
with them have been recorded. Having no objective explanation for
the subjective experiences described by the victims, the phenomenon
of incubus/succubus has been attributed by psychologists to expressions
of repressed sexual feelings through dreams or nightmares. The theosophical
definition of the nature of elementaries however, provides an explanation
that is simpler and more logical, given its initial premises, and
less contrived than the scientific explanation.‡
Elementaries are the remnants of the four lower principles
and are further defined as the "Kama-rupic [desire body] shades
. . . of grossly materialistic ex-humans whose evil impulses and appetites
. . . draw these phantoms to physical spheres congenial to them. They
are a real danger to psychical health and sanity, and literally haunt
living human beings possessing tendencies akin to their own. They
are soulless shells, but still filled with energies of a depraved
and ignoble type" (Glossary 44-45). Paracelsus summarised it
well when he defined Incubus and Succubus as:
[1.] Male and female parasites growing out of the astral elements
of man or woman in consequence of a lewd imagination. 2. Astral forms
of dead persons (Elementaries), being consciously or instinctively
attracted to such persons, manifesting their presence in tangible
if not visible forms, and having carnal intercourse with their victims.
3. The astral bodies of sorcerers and witches visiting men or women
for immoral purposes. The Incubus is male, and the Succubus female
(Paracelsus 37).
Hindu writings warn against attempting a life of asceticism
and celibacy before "having sufficiently studied the occult sciences
to allow [the] spiritual nature to control [the] material nature"
(BCW VIII 89) as this can lead to the creation of incubi and succubi
through the lustful animal feelings of "unconscious sorcerers"
who "work . . . black magic upon themselves" (BCW X 156).
By "surexcitation of the nervous system and animal passions,
through the unclean imagination" (BCW X 156), incubi/succubi
are created by or elementaries are thereby attracted to them. The
warning makes sense when consideration is given to the effects of
intense imagery produced by strong/persistent thoughts. Whether one
is attracted to or repulsed by it, the very existence of the image
in one s mind provides a magnetic link to the elementaries (incubi/succubi).
About this magnetic link, H.P. Blavatsky states in an editorial note
that "[t]he tie is a psycho-physiological one, and can be broken
by an exercise of will-power, either by the victim or a friendly mesmeriser" (BCW X 156).
Thomas Aquinas, in the 13th century, believed that women
could be impregnated through intercourse with an incubus (Melton 319).
Paracelsus elaborates further on this in a discourse on "pneuma"
(soul) in which he describes how strong sexual fantasy can result
in "the expulsion of an ethereal fluid, impotent to generate
a child, but capable of bringing Larvae into existence. Such an imagination
. . . if continued, renders man impotent and woman sterile, because
much of the true creative and formative power is lost by the frequent
exercise of such a morbid imagination." He goes on to recommend
that anyone unable to remain "chaste, honest, and pure, in thought
and desire . . . should not remain single." To those unable to
find a mate he suggests employing "their time in some useful
manner . . . in order that such evil results should be avoided" (Paracelsus 110-111).
Can it not be surmised that by humanity s current obsession
with sexuality in general, not only is a form of black magic being
perpetuated, but that humanity is exponentially contributing to it
through the prevailing narcissistic nature of our society? Self-gratification
has been glorified as the epitome of the ‘you-only-live-once
society. Degeneration of society continues its downward spiral as
more people concentrate on their material natures at the expense of
their spiritual development.
There is another type of vampirism, one which we encounter
daily. It involves the flow of energies (magnetic emanations) between
bodies and has been termed by some as magnetic vampirism. It is vampirism
in the sense that it is a preying upon the vitality of others consciously
or unconsciously by certain persons through the absorption of these
others energies ("the semi-substantial ‘auric fluid " (BCW XII 396)) to revitalize themselves. We have likely all met persons
whom we felt have left us feeling drained of energy. Well, we may
literally have been!
Franz Hartmann, in an article titled "Vampires,"
states that "to absorb the thought, magnetism or influence of
another is a kind of vampirism, and there are persons who can live
entirely upon the vitality of others" (Hartmann, 256). One such
case, documented in the Bible, is that of King David. When he grew
old and feeble a young person was kept in close contact with him in
order to revitalize his strength. There is a recorded account of a
lady in Paris in 1868 who always had a young girl in her company (Fortin,
158-160). It became noticed that the girls joined her in perfect health
which soon deteriorated, and which often led to their death. Upon
such companionship becoming forbidden, the old lady died a month later.
Yet another instance is documented of a woman who had been bed-ridden
for twelve years and lived without eating, only sipping small quantities
of water. She apparently survived by vampirizing the vital energies
of those persons who visited her for her blessing (Fortin 148-149).
H.S. Olcott, in an article titled "The Vampire," states:
This magnetic vampirism is practiced every day and hour in social,
most especially in conjugal [relationships]: the weak absorb strength
from the strong, the sickly from the robust, the aged from the young.
One vampirises by hand-shaking, by sitting close together, by sleeping
in the same bed. . . . Throughout all these phases the law of natural
equilibration asserts itself, as it does in the whole realm of physics.
Great minds love isolation, from an instinctive feeling that if they
live the life of the crowd, they will be sucked down to the crowd
s low level. It was this sense which dictated to the yogi and the
hierophant, that he must seclude himself within the sanctum, or retire
to the gupta (yogi's cave), the jungle or the mountain summit (Olcott
391).
Generally, magnetic vampirism involves the involuntary
transfer of one s vitality from one person to another. The recipient
displaying vampirism does this usually by a blind, mechanical process "produced without the knowledge of either the absorber, or the
vampirized party" (BCW XII 396).
However, there is another, related form of vampirism.
This involves a conscious act of will on the part of a sorcerer, that
is, a premeditated performance of black magic. The magician places
himself en rapport with a person and, through the use of his will
can direct suggestions or influences to gain control of his victim.
This can be accomplished in many ways. "Among those to whom knowledge
is power it may act entirely through the intellect; with others whose
weak moral constitution lays them open to attack it may act through
the emotions . . ." (Hodder 229).
Getting en rapport is facilitated by the sorcerer directing
his auric fluid towards his subject and overpowering the victim by
affecting the person s aura, i.e., one s magnetic emanation. A common
example of a similar effect is that of a magnet on a piece of iron
when the magnet is applied to it. The piece of iron becomes magnetised
in its turn; "[i]t neither weighs more nor appears different
from what it was before . . . yet, one of the most subtile potencies
of nature has entered into its substance" (Isis I 462). A sorcerer,
being a predatory creature, uses his strongly developed will to direct
his auric fluid to influence others for his own selfish purposes.
Sorcerers/black magicians also use their will during ceremonial rituals
to direct elementals and elementaries to gain control over their victims,
either directly or by show of force to frighten/convince the victims
of the sorcerer s power; or to act as informants for the magician,
enabling the sorcerer to learn the victim s ‘weak spot :
[T]he practitioner of black magic . . . compels the presence, by the
powerful incantations of necromancy, of the tainted souls of such
as have lived bad lives, and are ready to aid his selfish designs
(Isis I 321).
As fire needs fuel, elementaries need a means of prolonging
their so-called ‘life. The auric emanations of the victims serve
this purpose well. The sorcerer/magician meanwhile, is thus enabled
to deceive/convince his victims to serve his selfish ends. Because
of their ignorance, the victims are vampirized by morally bankrupt,
predatory entities.
Is there a way to protect ourselves from the impositions
of vampires, or at the very least to minimize the odds?
The importance of keeping one s thoughts elevated, dwelling
on things spiritual rather than mundane, cannot be over-emphasized.
Desire, envy, fear, the urge to seek revenge are examples of the mind-set
to be avoided. In Isis Unveiled, H.P. Blavatsky writes:
Let the student of occult sciences make his own nature . . . pure
and his thoughts . . . elevated . . . and he may sleep unmolested
by vampire, incubus, or succubus. Around the insensible form of such
a sleeper the immortal spirit sheds a power divine that protects it
from evil approaches, as though it were a crystal wall (Isis I 460).
The buddhist middle way concept of detachment should
also be borne in mind. As mentioned earlier, "[g]reat minds love
isolation, from an instinctive feeling" to seclude themselves.
However, "[m]odern life has created a social condition, in which
solitude, so salutary to spiritual meditation, cannot be realized;
it is a human whirlpool to which vampirism has become allured" (Fortin 148). Although we are of necessity in the world we need not
necessarily be of the world. A moral/ethical life is definitely a
requirement to averting vampiric influences. Knowledge/awareness can
also go a long way.
There is a tendency currently prevalent in society to
promote a ‘victim mentality among the populace. Unfortunately,
if you consider yourself a victim, in this instance, you may be leaving
yourself open to in fact becoming one. Victimization implies passivity,
the opposite of the exercise of strong will and uplifted thought so
necessary to repel negativity — in whatever form. Another dangerous
practice is that of ‘astral travel, sometimes also referred to
as ‘soul travel and mistakenly believed by some to be a means
of spiritual development. In esoteric eastern literature the necessity
of having total control over all desires and passions is stressed
— the moral, ethical, and spiritual virtues must be fully developed.
At certain points along the path of spiritual development, siddhis¶
appear as signposts of a certain level of attainment. These abilities
have developed naturally and, simply stated, from the top down; not
from the bottom up (where our desires, emotions and personal motives
reign). Consciously developing the ability to separate the astral
body from the physical (at best to satisfy one s curiosity and at
worst to spy upon, harass or attempt to influence others) logically
provides strong tendencies toward becoming a vampire following the
death of the physical body. The habitual exit from and return to the
physical body during life may not be an easy habit to break at the
end of the person s earthly cycle. The urge to perpetuate earthly
existence, due to the materialistic tendencies inherent in this activity,
may trap such a ‘traveller.
This article merely touches upon the subject of vampirism.
More information can be found in early theosophical literature. A
study of the nature of elementals and elementaries would also serve
well to further explain the underlying means by which the vampiric
phenomena are effected.
* Vol.1, pp. 319, 449, 452-3, 459.
† Mention is also made of persons who have been
cremated and yet, due to their extreme materialistic natures during
life, "seek to prolong [their] existence vicariously by either
possessing [themselves] of some living body, . . . or by attaching
[themselves] to . . . some familiar object in the house or locality
that it inhabited" (Statues 71).
‡ Scientific researchers are diligently seeking
for the causes behind many of the effects/symptoms displayed by the
mysterious brain/mind of the human species. Every "new" discovery provides only a partial answer. Until scientists are ready
to investigate the causes at other than the physical only level, these
mysteries will remain inexplicable.
¶ [sanskrit] "‘attributes of perfection';
phenomenal powers acquired through holiness by Yogis" (Theos.
Gloss).
Abbreviations of Works Cited
BCW H.P. Blavatsky Collected Writings. (14 vols + index)
comp. Boris de Zirkoff, et al. Wheaton, IL: The Theosophical Publishing
House, 1966-.
Fortin Fortin, Dr., "Living Vampires and the Vampirism of the
Grave in Our Social Institutions." The Theosophist, Mar. 1884:
148-149; Apr. 1884: 158-160.
Glossary de Purucker, G., Occult Glossary. Pasadena: Theosophical
University Press, 1972.
Hartmann Hartmann, Franz, "Vampires." The Occult Review
May 1908: 256-258.
Hodder Hodder, Reginald, "Vampires." The Occult Review Apr.
1914: 225-229.
Isis Blavatsky, H.P., Isis Unveiled. 2 vols. Pasadena: Theosophical
University Press, 1976.
Melton Melton, J. Gordon, The Vampire Book: The Encyclopedia of the
Undead. Detroit: Visible Ink Press, 1994.
Olcott Olcott, H.S., "The Vampire." The Theosophist Apr.
1891: 385-393.
Paracelsus Hartmann, Franz, The Life of Paracelsus. London: Kegan
Paul, Trench, Trubner & Co. Ltd., 1887.
Statues Blavatsky, H.P., "Animated Statues." The Theosophist
Nov. 1886: 65-73.
Theos. Gloss. Blavatsky, H.P., Theosophical Glossary. Los Angeles:
The Theosophy Company, 1971.