VAMPIRES AMONG US

 

 

Rogelle Pelletier is a member of Edmonton Theosophical Society and about this subject, she wrote the following article:

 

 

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 labelled 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, p.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, p.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. Means the lower four principles are:

 

     4. Kama (desire body),

     5. Prana (life, vitality),

     6. Astral (the Double or phantom body) and

     7. Physical body.

 

These four lower principles 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, p.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, p.452)

 

In Isis Unveiled ⁽¹⁾, 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, p.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, p.159)

 

« The vampire leaves the grave as an impalpable form, and “materializes” whenever it likes, the favouring atmospheric and psychical conditions existing. »

(Olcott, p.388-389) ⁽²⁾

 

 

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, p.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, p.453). Olcott states that “during life it is the body which developes and nourishes the astral body; in the case of vampires the process is reversed” (Olcott, p.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, p.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, p.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. ⁽³⁾

 

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, p.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, p.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, p.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, p.156). By “surexcitation of the nervous system and animal passions, through the unclean imagination” (BCW X, p.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 “the 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, p.156).

 

Thomas Aquinas, in the 13th century, believed that women could be impregnated through intercourse with an incubus (Melton, p.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, be- cause 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, p.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, p.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, p.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, p.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, p.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, p.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, p.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, p.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; “it 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, p.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’:

 

« The 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, p.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 todeceive/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, p.460)

 

The buddhist middle way concept of detachment should also be borne in mind. As mentioned earlier, “great minds love isolation, from an instinctive feeling” to seclude themselves. However, “modern 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, p. 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 ⁽⁴⁾ 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.

 

 

 

 

 

Notes

 

1. Vol.1, pp. 319,449, 452-3, 459

 

2. 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, p. 72)

 

3. 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.

 

4. Siddhis [sanskrit] “‘attributes of perfection’; phenomenal powers acquired through holiness by Yogis” (Theosophical Glossary)

 

 

 

 

Abbreviations

 

BCW	H.P. Blavatsky Collected Writings, Theosophical Publishing House (TPH)
Fortin	Dr Fortin, Living vampires and the vampirism of the grave in our social institutions, The Theosophist, March 1884, p.148-9; April 1884, p.158-60
Glossary	G. de Purucker, Encyclopedic Theosophical Glossary, Theosophical University Press (TUP)
Hartmann	Franz Hartmann, Vampires, The Occult Review, May 1908, p.256-258
Hodder	Reginald Hodder, Vampires, The Occult Review, Apr 1914, p.225-229
Isis	H.P. Blavatsky, Isis Unveiled, TUP, 1972 (1877)
Melton	J. Gordon Melton, The Vampire Book, 1994
Olcott	H.S. Olcott, The vampire, The Theosophist, April 1891, p.385-93
Paracelsus	Franz Hartmann, The Life of Paracelsus, 1887
Statues	H.P. Blavatsky, Animated Statues, The Theosophist, Nov. 1886, p.65-73

 

(Fohat, fall 1997, p.54-57 & 70)