My interest in psychic vampirism began over twenty-five years ago when I received a research contract to study the human energy system from a seemingly unlikely source—the U.S. Army Missile Research and Development Command. Although the purpose of the project was to investigate the energy field enveloping the human body, it became increasingly evident during the thirteen-month study that the body’s external energy field, commonly called the human aura, is but an outward manifestation of a dynamic internal energy system. Conducted at Athens State College (now University), the study, along with several follow-up projects, found the human energy system to be a highly sensitive, complex phenomenon that is affected by the mental and physical state of the individual as well as a host of external factors. Of particular relevance to the system are a variety of social influences, including our interactions with other human energy systems.
Taken together, the evidence is clear—the human energy system, with its complex structure and functions, is flawlessly engineered to energize and sustain our existence as an indestructible life-force entity. It transcends biology in essence, function, and design. Without question, the deeper our understanding of that energy system and the forces that affect it, the richer the quality of our present lives and the greater our potential for future growth.
Exquisitely designed, the human energy system is flexible and developmental in nature. Figuring out ways to empower that system and promote its evolvement is one of our greatest challenges. We now know that the human energy system is responsive to the same conditions that enrich our overall growth, such as an enriched environment, a positive self-image, a sense of well-being, and a state of inner balance. Similarly, the conditions that impair our total growth likewise impair the energy system and its functions.
Psychic vampirism is a widespread yet often unrecognized human energy phenomenon that can interrupt our growth and impede our progress. As already noted, it exists in a variety of forms, each of which subtly consumes its victim’s energy and over the long haul, erodes the energy system itself. Although no known force can totally destroy the human energy system because of its cosmic makeup, psychic vampirism can impair its functions and seriously damage its capacity to energize growth. Consequently, understanding psychic vampirism and, equally as important, mastering the psychic empowerment strategies related to it are critical in our struggle to realize our growth potentials and achieve our highest level of self-fulfillment.
Although psychic vampirism exists in various forms, the expression, unless qualified, typically denotes psychic vampirism between two persons, the one being the psychic vampire and the other the host victim. In that context, the psychic vampire, who is deficient in energy resources, taps the energy reserve of a host victim for the express purpose of extracting energy from it. The immediate effects vary but usually include a new surge of revitalizing energy for the psychic vampire and a critical depletion of essential energy for the vampirized victim.
Unfortunately, the long-term consequences of recurring vampire assaults on the energy system can be extremely harmful, not only for the host victim but for the psychic vampire as well. Short-circuiting the internal energy system sabotages the psychic vampire’s personal development, thus arresting healthy development and making repeated vampire interactions necessary. The host victim’s energy system, on the other hand, becomes stressed by the depletion of energy and overworked in order to generate new energy. Given recurrent attacks, the victim’s energy supply can become chronically depleted and the internal energy system itself can become severely damaged.
While psychic vampirism between two persons is widespread, it exists, as already noted, in a variety of other forms, some of which are explored in depth for the first time in this book. Included are several types of self-contained or parasitic vampirism, which is vampirism turned inwardly, along with group vampirism, a collective form of social psychic vampirism which is often found among informal groups as well as structured organizations and institutions. As we will later see, the different forms of psychic vampirism are in some ways similar; however the tactics used by psychic vampires vary widely, depending largely on the type of vampirism and the setting in which it occurs.
My major purpose in writing this book is two-fold: first, to promote a better understanding of contemporary psychic vampirism in its multiple forms; and second, to offer relevant strategies which can be used by everyone to take decisive command of any psychic vampire situation. To achieve these goals, we will first examine the roots of contemporary psychic vampirism—including fiction and folklore. We will then look at the human energy system and explore its relevance to psychic vampirism. Next, we will explore ways of identifying psychic vampirism and explaining the different manifestations of this interesting but menacing phenomenon. We will present totally new step-by-step procedures for counteracting psychic vampirism and protecting oneself against it. We will also offer highly specific procedures that can be used by the psychic vampire to overcome the vampire impulse and reverse its self-defeating effects.
The concepts and strategies presented throughout this book are based, not on theory or speculation, but on controlled laboratory experiments conducted in the college setting over the past quarter century by the author with the assistance of students and researchers from various disciplines. Admittedly, our studies of psychic vampirism have raised many important questions yet to be answered. Nevertheless, we finally know enough about this complex phenomenon not only to identify it when it occurs, but also to take immediate, decisive action to confront and overcome it.
Fictional and Folklore Roots
Psychic vampirism has a long and colorful history that embraces contributions of both fiction and folklore. Throughout history, fictional concepts were often the forerunners for important cultural progress. They found their way into our culture because they contributed in some way to our understanding of ourselves and the world around us. Science fiction, in particular, has repeatedly exploded the conventional envelope by generating highly creative concepts and even detailed designs that led to new knowledge and major advancements in science and technology. A striking example is biometrics. First introduced as fiction, various biometric strategies, including electrosensory recordings and iris scans, are now routinely used in many security settings for identification purposes. The recent breaking of the human genetic code is an even more striking example of how science fiction introduced new concepts and technologies that fueled later scientific advancements.
Equally as important as the contributions of science fiction to cultural progress are the imaginative myths and legends that introduced many basic elements considered relevant to our contemporary understanding of human behavior. Included are the many concepts based on Greek mythology that found their way, first into psychoanalysis and then into mainstream thinking. Among the familiar examples are the Oedipus and Electra complexes, which represent respectively the male and female child’s attraction to parent of the other sex. According to many contemporary child development specialists, these complexes if unresolved can generate serious growth obstacles and later adjustment problems in adolescence and adulthood. Our studies found, in fact, that psychic vampirism is often associated with unresolved Oedipus or Electra strivings. It could be argued, of course, that the psychic struggles illustrated by Greek mythology existed as common cultural realities long before any mythological or fictional treatment of them. Nevertheless, mythology gave substance and relevance to them. By providing colorful examples of fundamental human conflicts, mythology increased our awareness and understanding of them, a contribution recognized by the descriptive terms still in use today.
Given the many invaluable contributions of fiction and mythology to our present-day understanding of human behavior, it is not surprising that fictional and folklore vampirism would emerge as a relevant forerunner to its real-life counterpart—psychic vampirism.
According to ancient folklore, vampires were undead creatures of the dark who left their tombs at night to suck blood from the living through puncture wounds inflicted by sharp incisor teeth, the vampire’s weapon of choice. A pair of puncture wounds, particularly to the neck region, provided telltale evidence of a recent vampire attack.
Once infused with a fresh supply of blood, the emboldened vampire became temporarily energized while the unfortunate victim, enfeebled by the loss of blood, became increasingly vulnerable to future attacks. In the worst scenario, the victim became a reluctant vampire who, in turn, preyed upon others, thus perpetuating the vampire’s dark chain of anguish. The more fiendish and advanced vampires were believed to possess powers so great that they could at will take on the physical form of a wild animal, particular a wolf or bat.
As the colorful thread of vampire folklore progressively found its way into the fabric of various cultures, vampirism as the embodiment of horror assumed a highly significant literary role. After several early writers, including Philostratus and Phlegon of Tralles, wrote on the topic, the insatiable vampire became the subject of many notable works, among them Goethe’s Braut von Korinth and Giovanni Polidori’s The Vampyre (1819). Of particular importance was Polidori’s work, which became the source of a nineteenth-century French melodrama as well as two important German operas, Der Vampyre, both produced in 1828.
It was, however, Bram Stoker’s fascinating and wildly popular Dracula (1897) that captivated readers everywhere. Dramatized and produced for the first time by John Balderston and Hamilton Deane in 1927, the spectacular novel not only generated enormous interest in vampirism, it brought world fame to the bloodthirsty despot of Transylvania. In recent years, a deluge of books and TV dramas, along with several blockbuster movies starring seasoned actors as well as hot newcomers, stirred greater interest in vampirism and, in particular, the ruthless Dracula. Timeless in its appeal, the classic Dracula legend continues to hit a global nerve—thanks not only to the universal relevance of its underlying themes, but also because of captivating moviemaking with extraordinary power to connect generations.
As it turns out, much of the Dracula legend is based on historical fact, its real-life source being that of the notorious Romanian prince, Vlad Dracula (1431–1476), who became known as Vlad the Impaler for executing his enemies by hoisting them on stakes for a slow, agonizing death. From his Transylvanian castle in the rugged mountainous region of Romania, the infamous Dracula reportedly ordered and actively participated in the torture and death of countless unfortunate victims, including scores of his own subjects. Though the accounts of Dracula’s life are sketchy, his reign of terror apparently ended violently in 1476 when, according to legend, he was assassinated and beheaded by his political enemies.
But in all fairness to Dracula, his place in history as an icon of evil, having only moderate historical support, may be somewhat ill deserved. According to many contemporary historians, the dubious accounts of Dracula’s atrocities are more than counterbalanced by his accomplishments. For instance, he boldly warded off the Turkish invasion of Romania, thereby actually saving the country and preventing the death of thousands. Even today, Transylvania continues to benefit from the world-famous nobleman who is recognized by many Romanians as a national hero rather than a heartless villain. Now at an all-time high, tourism in Transylvania, including vampire fests, conferences, seminars, workshops, and other events commemorating Dracula, has bolstered the troubled economy by sharply increasing revenue. In fact, contemporary interest in Dracula is so great that a Dracula Land theme park to be located at the birthplace of the legendary count is now being planned by the Romanian government. (As an interesting footnote, it was directly over Transylvania during a Dracula vampire fest that the 1999 eclipse of the sun, one of nature’s most beautiful and awe-inspiring events, reached the perfect peak of its brief total phase.)
As typically depicted in folklore, literature, and horror films, legendary vampires are clever creatures of the dark who sleep during the daylight hours in a crypt and roam the streets and countryside at night in search of prey from whom to siphon life-sustaining blood. Typically clad in a black cape with deep-red lining, vampires as a general rule display a suave sense of entitlement, and they expect naked compliance to their demands. Generally shrewd and seductive, they cleverly orchestrate situations and arrogantly manipulate their innocent, vulnerable prey. As shadowy, complex creatures, they can shift with ease from engaging charm to callous control. Their gaze can be at once piercing and seductive, and their speech calculated and mesmerizing. As icy icons of evil, they typically generate in others an uneasy admixture of attraction, vulnerability, and fear. Almost never do they show compassion for their unfortunate victims or remorse for their ruthless conquests. In certain rare instances, the host victim is an animal, but only for the highly inexperienced, blood-deprived vampire.
The legendary vampire’s extraordinary powers seem to have almost no limits. They can defy gravity by levitating and remaining suspended in mid-air, flying over buildings, floating in and out of windows, crawling up or down walls, and slithering across ceilings. They can on demand appear instantly out of thin air, and turn abruptly into a vaporous mist. They can communicate mentally, see into the future, and observe distant happenings as they occur. They reflect no image in a mirror, and although they cast no shadow, they have power to become themselves a shadow. In the crypt, they can assume a complete state of suspended animation, thus extinguishing all physical signs of life.
As supernatural beings, fictional vampires discovered early on the secrets of rejuvenation and longevity. Given the power to effectively arrest and even reverse the aging process, they in fact almost mastered the art of living forever. With critical physiological functions under their control, illness and biological erosion are unknown to them, provided their life-sustaining blood-needs are met. Although they are repelled by garlic and certain religious objects, only direct sunlight or a wooden stake driven through the heart is fatal to them, at least in terminating their physical existence. More extreme procedures, however, are required to ensure total, irrevocable death of the vampire spirit—the vampire’s head must be severed from the body, and equally as important, the heart must be cut out and burned. Finally, the vampire’s head must be buried at a considerable distance away from the body, and the heart’s ashes must be strewn over a large, remote area. Without these extreme measures, the vampire can survive in reanimated, undead human form.
In recent years, movies of both the horror and comedy genres placed the vampire in a variety of present-day settings, a strategy that dramatically increased the legend’s contemporary appeal. In horror movies, vampires are often seen crouched in the shadows, or stealthily stalking their victims, then suddenly pouncing upon them to drain blood from their bodies through puncture wounds to the neck. Unfettered by old stereotypes, modern versions of the vampire include both men and women, teens and adults, laborers in hard hats, professionals in business suits, and more recently, wealthy dot.comers. Ranging from the dapper CEO to the genial all-American cowboy, contemporary bloodsucking vampires in high-scare movies are almost always depicted as nefarious yet conflicted predators of innocent, unsuspecting victims.
Like vampire movies of the horror genre, treatment of the vampire legend as comedy entertainment found a highly receptive audience. By infusing humor into the legend, creepy comedy created very likable vampires who were at once bizarre and delightfully seductive, but scarcely dangerous. The vampire as a celebrated icon of both horror and comedy entertainment proved so incredibly popular that it was eventually enshrined on the U.S. postage stamp to the delight of vampire fans everywhere. From vampire video games for children to college-level courses on vampire literature, the vampire legend in our culture today is indeed alive and well.
Having gained expansive recognition as a model of malevolence, the legendary vampire may have inadvertently provided the seminal inspiration for its benevolent counterparts, those exemplary champions of justice—Batman and Superman—who, incidentally, also donned capes and defied gravity. As reigning paragons of good rather than evil, their struggles were equally as intense as the vampire’s; and like the vampire, they adapted with ease to cultural trends, shifts, and mutations.
The enduring popularity of vampirism in both literature and entertainment media may be due, at least in part, to the universal relevance and appeal of its underlying themes—good versus evil, hope versus despair, and of course, life versus death. Disconcerting as it may be, the vampire’s struggle for survival and significance is so much like our own, that the vampire has become a dominant archetype in cultures around the world. A parasite feeding on the blood of the living, this enigmatic undead creature is thoroughly instilled in our global consciousness as the consummate blend of intrigue, indulgence, and immortality.
Vampirism of the psychic kind, like its fictional counterpart, has a long and intriguing history. There is, in fact, considerable evidence to suggest that psychic vampirism in its various forms long pre-dated the popular folklore versions of vampirism. Thus, the psychic vampire could be seen as the actual forerunner of its fictional compeer, rather than vice versa. It is, in fact, strongly plausible that the widespread existence of vampirism in its psychic form actually gave rise to the folklore notion of vampires as blood-sucking rather than energy-sucking beings. From a purely chronological perspective, our study of vampirism could have quite reasonably begun with a consideration of psychic rather than fictional vampirism.
Supportive of psychic vampirism as the precursor of its folklore counterpart are the many primitive tribal rites and warlike practices that contained unmistakable traces of psychic vampirism. Many tribal prebattle rituals, for instance, were designed specifically to render enemy forces powerless by draining them of their energy and prowess. Also, the use of masks and war paint were common tribal strategies used not only to embolden the warriors but to enfeeble and disarm their opponents, thus vampirizing them primarily through intimidation and fear.
Along another line, several Biblical accounts strongly suggest psychic vampirism or at least variations of it. A familiar example is Delilah’s cunning seduction of Samson. By cutting Samson’s hair—the source of his energy—as he slept, she drained him of his strength and rendered him helpless before his enemies, the Philistines. Delilah in turn was apparently energized by the whole affair, thus completing the vampire transaction. Another interesting Biblical account with strong hints of psychic vampirism is Christ’s description of scribes and Pharisees as vipers and serpents, “full of extortion and excess.” They were accused of devouring houses and binding upon others “heavy burdens, grievous to the bone,” clear fingerprints of psychic vampirism with a ravenous appetite for harming others.
Along a totally different line, numerous Biblical accounts suggest energy phenomena similar in dynamics to psychic vampirism but with effects that were the direct opposites. A familiar example are the incidents depicted in a Biblical version of creation in which God first created Adam from dust and then infused him with the breath (energies) of life. A rib (of energy) was then removed from Adam to create Eve. Endowed with life-force energy, Adam and Eve became “living souls”—that is, they were cosmically energized. Another example involves Moses who, upon coming down from Mount Sinai with two tablets of stone, glowed with a new infusion of cosmic energy. In yet another instance, a woman who, upon touching the hem of Christ’s garment, experienced a new infusion of energy while Christ simultaneously felt the energy leave his body. Today, phenomena such as psychic and spiritual healing are often explained as a transfer of healing energy from an energy source to a recipient.
While the empowering transfer of energy is a far cry from psychic vampirism, the underlying dynamics are strikingly similar. Energy, by nature, is fluid and transferable. This is illustrated in physics by the principles of entropy and equivalence in which two unequally charged bodies, when placed in close proximity, tend to give off and receive energy until both reach a state of equivalence. Psychic vampirism can be seen as a variation of that spontaneous process in that one body of energy (the psychic vampire) encroaches upon another body of energy (the victim), typically when in close proximity, for the express purpose of forcefully extracting energy from it.
Explaining Psychic Vampirism
Like most human behaviors, psychic vampirism can be explained from a variety of perspectives, each of which can help us to better understand this complex phenomenon. While the perspectives that follow focus primarily on psychic vampirism between two persons, they have implications for other forms as well.
One rather simplistic view holds that psychic vampirism is basically instinctual, a built-in component of a larger drive to survive. As such, it is essentially beyond our control—all efforts to alter or extinguish it are, for the most part, futile. This pessimistic view fails to note, however, that psychic vampirism, unlike instincts, usually develops gradually, thus offering ample opportunity for corrective intervention anywhere along the way.
Another view of psychic vampirism holds that we are first and foremost biological beings who are driven by certain basic physical drives—hunger, thirst, sex, sleep, activity, comfort, and energy. Here, psychic vampirism is explained simply as a means to an end—it’s a way of satisfying the human need for energy. Individual differences, past experiences, and unique personal characteristics are seen as relatively unimportant. A major contribution of this perspective is its recognition of energy as a basic human drive; its major limitation is a failure to recognize the critical importance of responsible choice and self-determination in satisfying that drive.
Another view of psychic vampirism is based on the concept that seeking pleasure while avoiding pain is the major motivational force underlying human behavior. From this perspective, psychic vampirism is a raw, untamed drive that demands instant pleasure and gratification. It is easier and more pleasurable to tap the energy supply of another person than to develop one’s own energy system. This limited perspective opens the floodgates for psychic vampirism to develop as a controlling force in our lives. Like the other perspectives discussed, it minimizes our capacity to take command of our personal growth and shape our own destiny.
Psychic vampirism also focuses on the social nature of our makeup. In this perspective, we interact with individuals and groups that are consistent with our roles and needs as social beings. Typically, when we give something to the relationship we expect to gain something in return. Ideally, social interactions are mutually satisfying with everyone getting a fair return; however, the investments and rewards of many human relationships are unequal. In psychic vampirism, the interaction is reduced to a calculated, unbalanced encounter in which the vampire benefits and the victim loses. A limitation of this perspective is its tendency to minimize the importance of influences beyond the social situation, including individual differences in values, predispositions, and interests.
Another perspective of psychic vampirism emphasizes perception as the major determinant of human behavior, and that psychic vampires are victims of their own perceptions. They engage in vampire behaviors because of the way they see themselves and the situation—they behave in ways that make sense to them based on their perceptions. They, in fact, see no other alternative. A serious flaw in this is its tendency to reject our capacity to evaluate situations, make responsible choices, determine outcomes, and eventually change the ways we see ourselves and the conditions around us.
An extremely narrow yet popular belief of psychic vampirism explains the phenomenon as basically an issue of good versus evil. It says psychic vampirism is more than an energy phenomenon—it is an encounter between the vampire bent on evil and the unsuspecting, innocent victim. Driven by dark, malicious forces, the psychic vampire seeks not only energy but domination and, in some instances, even destruction of the unsuspecting victim. Combating vampirism focuses on repulsing and defeating the vampire, who is then forced to find an unwitting victim elsewhere, a strategy that unfortunately perpetuates the vampire cycle. By focusing on morality issues only, this simplistic belief overlooks the developmental nature and complex functions of the human energy system. For the victim, it prescribes procedures that hold little relevance for long-term growth and personal empowerment.
By looking at psychic vampires as either agents of evil or else hopeless victims of some negative force, it offers little hope for them, many of whom struggle in desperation to overcome the deep-seated conflicts that gave rise to psychic vampirism in the first place. It fails to recognize that psychic vampirism, like other human traits, exists on a continuum. Our studies found, in fact, that the potential for psychic vampirism exists to some extent in everyone, depending on such influences as past experiences and developmental history. As we will discover in a later chapter, most of us possess at least some of the motives and behavioral traits associated with this phenomenon.
The Psychic Empowerment Perspective
In contrast to the above positions, the psychic empowerment perspective is a hopeful, positive approach that recognizes the incomparable worth of each human being as a life-force entity with limitless possibilities for growth, change, and personal fulfillment. It acknowledges the mental, physical, and spiritual components of our makeup while emphasizing the interactive nature of each component. The primary focus of this view is on responsible choice and decisive action. We are not hopelessly programmed biological or social machines, but rather evolving beings endowed with the powers of self-determination.
The psychic empowerment perspective views psychic vampirism as developmental in nature. As already noted, almost everyone possesses certain characteristics associated with psychic vampirism. Examples are insecurity, conflict, frustration, and feelings of inferiority, all of which exist on a continuum that ranges from very mild to markedly severe. At lower levels, these traits are normal in that they do not interfere with our personal growth or well-being. But at higher level, they can block our progress, consume our energies, and predispose us to psychic vampirism.
As applied to psychic vampirism, the psychic empowerment perspective is a hopeful view that rejects all alibis and excuses. The potential for greatness exists in everyone. It is up to each of us to discover new ways of empowering our lives, and once empowered, to promote the empowerment of others. Even psychic vampires can master their self-destructive drives by coming to terms with themselves and taking responsibility for their actions. As we will later discover, workable strategies are now available, not only to protect the potential host victim, but to liberate the psychic vampire as well.
From the psychic empowerment perspective, it is the search for meaning that differentiates human beings from all other creation. Only through self-awareness and insight can we develop our highest potentials and take command of the forces that affect our lives. Self-knowledge alone is enriching and empowering. Almost without exception, psychic vampires have but limited understanding of themselves and the meaning of their existence.
According to the psychic empowerment perspective, psychic vampirism is more than an energy phenomenon. It is a developmental dilemma of cosmic proportions. It is largely a product of cosmic insensitivity, imbalance, and separation. Cosmically impoverished, psychic vampires are alienated from the two major dimensions of life-force energy—the one within the self and the other in the higher cosmos. With their inner resources exhausted and their personal growth virtually sidetracked, they become enfeebled and, in some instances, desperate in their search for a substitute source of energy.
The step-by-step strategies presented throughout this book embrace the psychic empowerment perspective. They focus on the critical importance of balance within the self and attunement to the highest cosmic sources of energy and power. They recognize the dignity and worth of all human beings. They acknowledge the potential for new insight, growth, and greatness in everyone. They emphasize our limitless capacity to overcome growth barriers and unleash new growth energies. They challenge us to conquer adversity and achieve higher levels of enlightenment. Because of their sweeping nature, they are relevant to almost any personal goal. Hopefully, they will inspire us to enthusiastically embrace change within, while at the same time, reaching beyond ourselves and finding new ways of making the world a better place for all.
Psychic Vampirism Today
Historically, our concept of psychic vampirism has been limited, and the extent of psychic vampirism throughout the world has been grossly underestimated. We now know that psychic vampirism is not only widespread; it also exists in many forms, some of which we have already mentioned in passing. Taken together, contemporary psychic vampirism can be grouped into three major categories:
1. One-on-one Psychic Vampirism. This category includes any form of psychic vampirism between two persons, the one being the psychic vampire and the other the host victim. In the typical one-on-one vampire encounter, the psychic vampire taps into the energy system of the host victim for the express purpose of extracting energy. The vampire episode can be consensual or nonconsensual as well as deliberate or spontaneous. Whatever the nature of the vampire encounter, the results are the same—an instant but transient surge of energy for the vampire, and a critical loss of energy for the vampirized victim. Unfortunately, the psychic vampire’s energy needs are satisfied only temporarily, thus necessitating repeated attacks. For the host victim of recurrent attacks, the long-term consequences can be extremely harmful.
2. Group Psychic Vampirism. This category, which we could call collective vampirism, includes any form of vampirism that involves groups, organizations, or institutions. In its most insidious and destructive form, it can involve the organized vampire efforts of large numbers of persons. Power, wealth, and control are among the major goals of group vampirism. Its wide-ranging symptoms can include criminal activity, environmental pollution, irresponsible exploitation of the earth’s natural resources, and flagrant abuse of human rights. When sufficiently widespread and culturally ingrained, group psychic vampirism can be so powerful that it affects global conditions with consequences that can span centuries.
3. Parasitic Vampirism. In sharp contrast to other forms of psychic vampirism, parasitic vampirism is an internal form of psychic vampirism turned against the self. Tragically, parasitic vampires are twice the victim—they are both vampire and host victim. They are driven by self-destructive mechanisms that are like bloodsucking vampires with a demonic appetite—the more they devour, the more they demand. The effects of parasitic vampirism are relentlessly self-constricting and self-disempowering. By attacking from the inside, parasitic vampirism drains its host of essential energy and weakens the ability to cope, even with minor stress. In the long run, parasitic vampirism grinds down the self’s energy system and seriously impairs its capacity to generate new energy. Almost invariably, parasitic vampirism generates an inner state of vulnerability that is often the forerunner to other forms of psychic vampirism.
In later chapters, we will further explore each of these major categories of psychic vampirism. Always, our emphasis is on the abundant resources available to us, both within and outside ourselves. Throughout this book, the importance of new insight and responsible action is our constant focus.
For the most part, psychic vampirism is characterized by certain common features:
Psychic vampirism demands a designated victim. The end results are always detrimental for both vampire and host victim.
Psychic vampires have no special powers. They, in fact, operate from a position of weakness rather than strength. Typically underdeveloped or impaired in their ability to generate self-sustaining energy, they turn in desperation to other strategies in their efforts to meet their energy needs.
Psychic vampires are not hopeless creatures of evil. Like everyone, they are persons of significance and inherent worth. Unfortunately their growth is thwarted and their internal energy system is to some extent dysfunctional.
Psychic vampirism is a cultural universal—it exists in one form or another around the world. Even the most highly advanced cultures are vulnerable to the multiple forms of psychic vampirism.
A wide range of conditions can provide fertile breeding grounds for psychic vampirism. Examples are personal crises, thwarted growth, unresolved conflict, and severe stress as well as certain cultural conditions such as social unrest and class resentments.
Psychic vampirism occurs in varying degrees of intensity. It often begins as a mild impulse, then progressively increases to become a dominant force in the life of the psychic vampire.
The long-term consequences of psychic vampirism are enormously detrimental. For the vampire, they can include a rapid depletion of inner resources, and eventually, a total blockage of the growth process. For the victim, they can include a host of mental and physical symptoms.
The psychic vampire attack can be either deliberate or spontaneous. Although psychic vampire episodes are often intentionally initiated by the vampire, they can be spontaneous and, in some instances, unconscious. Strange as it may seem, psychic vampirism can become a consensual component in certain social relationships, a phenomenon we will later discuss.
Aside from their needs for energy, psychic vampires are often driven by other motives. A man or woman who exploits or ruins a lover out of revenge, for instance, can be seen as a psychic vampire. Corporations that recklessly pollute the environment for profit can be seen as predator organizations.
Empowerment strategies are now available to counteract psychic vampirism. Included are procedures designed (1) to protect the potential victim against a psychic vampire attack, (2) to end the vampire attack once it is in progress, (3) to liberate the active psychic vampire and banish the vampire drive, and finally, 4) to prevent the development of psychic vampirism by promoting a healthy, fully functional energy system within the self.
At my lectures and seminars, the mere mention of psychic vampirism usually generates spirited discussion. Almost everyone relates to the concept, and reports of personal encounters with psychic vampires are common. Here are some of the questions often raised by my audiences concerning psychic vampirism.
1. How do psychic vampires differ from folklore or fictional vampires?
In contrast to folklore and fictional vampirism, psychic vampires feed on energy rather than blood, and they possess no supernatural powers. Deficient in energy, and with their energy system usually impaired, they seek other energy options. Contrary to prevailing stereotypes, typical psychic vampires are not agents of evil bent on the destruction of their victims. Although certain fringe “vampire groups” are known to practice various folklore vampire rituals, they have demonstrated none of the supernatural powers attributed to folklore vampires.
2. How prevalent is psychic vampirism?
Though the exact extent of psychic vampirism is unknown, it is believed to be widespread in its various forms throughout the world.
3. What causes psychic vampirism?
Although the causes vary (depending on the form of psychic vampirism), they usually include a combination of developmental and situational factors. For one-on-one as well as parasitic vampirism, early childhood experiences, including parent-child relationships, are especially critical. Children who are either pampered or who have a cold, distant relationship with either parent seem to be particularly prone to psychic vampirism. Also, certain personality characteristics such as identity conflict, a poor self-image, and deep-seated insecurity and inferiority are common among psychic vampires of both sexes. Psychic vampirism can be precipitated by situational factors such as severely traumatic events, occupational problems, and family crises, to mention only a few of the possibilities. On a larger scale, group psychic vampirism is often associated with corrupt motives and sweeping misuse of power and influence.
4. Is psychic vampirism a recent phenomenon?
Evidence suggests that psychic vampirism long predated folklore and fictional versions of vampirism. The history of civilization is replete with instances of psychic vampirism in its various forms.
5. Are there female as well as male vampires?
Psychic vampires, like their folklore counterparts, can be either male or female. The exact gender ratio is at present unknown.
6. How dangerous is a single psychic vampire attack?
The typical psychic vampire episode is an energy phenomenon in which the vampire is infused with a fresh supply of energy at the expense of the victim donor. While the loss of energy for the donor can be minimal or barely noticeable, even a single vampire attack can have serious consequences, depending on the conditions of the attack as well as the mental and physical states of the host victim. A psychic vampire attack can be especially dangerous in situations requiring alertness and concentration. Imagine, for instance, the possible consequences of a vampire attack against a surgeon during surgery, a soldier in combat, the pilot of a plane, a high-rise construction worker, a driver in heavy traffic, or a world leader during critical negotiations.
7. What are the effects of repeated psychic vampire attacks on the victim?
For the victim of recurrent psychic vampire attacks, the typical effects are a significant loss of energy and, in the long run, damage to the internal energy system itself. Other common effects are chronic fatigue, difficult concentrating, sleep disturbances, irritability, lowered tolerance for frustration, depressed mood, excessive anxiety, sexual indifference, and impaired memory. Extreme, long-term exposure to psychic vampirism can result in biological wear-and-tear accompanied by an array of physical symptoms, including a compromised immune system and even life-threatening illness. There is some evidence to suggest that certain chronic respiratory problems and gastrointestinal disturbances are associated with recurrent psychic vampire attacks.
8. What are the long-term effects of psychic vampirism on the vampire?
Over time, the psychic vampire drive can become so powerful that it dominates the person’s life. Eventually, virtually every aspect of the vampire’s life centers around meeting critical energy needs. Unfortunately, as the vampire drive becomes stronger, the vampire’s inner energy mechanisms slowly deteriorate like muscles that are never used. The vampire’s inner energy system can become so fragile that it is finally short-circuited and rendered totally nonfunctional. Like an essential body organ that no longer functions, the incapacitated energy system requires external life-support. In the case of psychic vampirism, that life support is the energy system of a host victim.
9. What is the relationship, if any, between psychic vampirism and violence?
Failure of the psychic vampire to meet personal energy demands can cause frustration, panic, anger, and even violence. Although violent behavior is not typically representative of psychic vampirism, our case studies of violent offenders suggested an interesting link between aggressive behavior and full-blown psychic vampirism. Frustrated in their efforts to satisfy their energy needs, psychic vampires may turn to dangerous acting-out. Unfortunately, the risk of violence seems to increase in long-term psychic vampire situations, including consensual vampire relationships in which a particular partner decides to terminate the relationship.
10. Can psychic vampires strike from a distance?
Vampire attacks can occur during physical contact—such as a handshake or touch on the shoulder—or they can occur at distances of up to many miles. Vampire assaults involving great distances, however, are associated only with advanced psychic vampirism. They usually occur in the context of an ongoing association or relationship, though not necessarily of the romantic kind. Psychic vampire attacks can also occur during astral travel, a phenomenon we will discuss in a later chapter. There is sketchy evidence to suggest that psychic vampirism can involve discarnate beings, a possibility we will also explore later.
11. What are the attack strategies used by psychic vampires?
The attack strategies used by psychic vampires vary, depending on the type of vampirism and the surrounding conditions. The deliberate vampire attack typically consists of (1) a focused mental state in which the host victim is the object of attention, (2) a strong intent to tap the energy system of the victim, and (3) forcefully taking energy from the victim. Interviews with experienced psychic vampires found that imagery of an energy channel connecting them to their host victim throughout the attack is common. In the spontaneous attack, the strategies are similar but effortless and at times, unconscious. Often underlying the psychic vampire attack are certain hidden motives, such as domination, punishment, and control. The energizing effects of subduing others and forcefully taking energy from them are often secondary to the rewards of the conquest itself.
12. Is there any hope for the psychic vampire?
Fortunately, advanced strategies as already noted are now available, not only to protect and empower the potential victim, but also to liberate the psychic vampire. For the vampire, the recovery process must include a recognition of the disempowering nature of psychic vampirism on both vampire and victim, a firm resolve to develop a more functional internal energy system, and, finally, mastery of relevant recovery strategies.
Unfortunately, the popular notions of evil associated with psychic vampirism contribute to the vampire’s tendency toward self-rejection and complicates any recovery effort. At the same time, attributing evil to psychic vampirism handicaps the potential victim’s efforts to acquire effective vampire protection and coping skills. Also, the “vampire” label itself can encourage rejection of the psychic vampire who is too often seen as a depraved, deviant creature to be avoided at all costs. Such exaggerated stereotyping can actually increase our vulnerability to psychic vampirism. It is possible to become so vampire phobic in our perception of psychic vampirism as an evil threat that fear alone consumes enormous amounts of our energy, thus actually exhausting our defense and coping resources. The energy wasted on false perceptions and exaggerated fear could be put to much better use, such as energizing our personal development and perhaps helping others.
13. What is the best defense against psychic vampirism?
The best defense against psychic vampirism is a strong internal energy system, a state of inner balance and attunement, and mastery of relevant psychic empowerment strategies. In the following chapters, we will present highly detailed ways to prevent a psychic vampire attack or to promptly repel it once it is underway. The constant thrust of this book is toward promoting awareness of psychic vampirism in its variety of forms while providing workable prevention and intervention strategies that can be used by everyone.
Psychic vampirism is, without doubt, one of the most intriguing phenomena involving human behavior. It is also one of the most complex. It’s easy to mistake psychic vampirism as either fictional or simply more juicy sensationalism, but a closer look reveals a serious reality so common that almost everyone has had some experience with it, and for some, it is a recurring dilemma.
Although the expression “psychic vampirism” as typically applied denotes a social phenomenon in which the vampire invades the energy system of another person for the express purpose of extracting energy, it can range from self-contained parasitic vampirism, in which the victim is oneself, to global vampirism involving social injustices on a massive scale. In whatever its form, psychic vampirism can have potentially devastating consequences.
While contemporary psychic vampirism is usually seen as the modern counterpart of ancient vampire folklore, there is evidence indicating that psychic vampirism predated folklore and may have, in fact, provided the seminal inspiration for its fictional, blood-sucking counterpart. Whatever the sequence of events, vampires of both the fictional and psychic kind share certain common characteristics. Both are stalled in their personal growth, both are devoid of personal fulfillment, and both require victims from whom they extract a critical life-sustaining resource.
Psychic vampirism is developmental in nature. The same conditions that promote healthy mental and physical growth—a sense of personal worth, an optimistic outlook, an inner set of guiding values, and commitment to important life goals—likewise promote a strong internal energy system. An absence of these essentials interrupts our growth and increases our vulnerability to psychic vampirism.
Understanding psychic vampirism and mastering the skills required to counteract it are critical to our personal growth and well being. Whether in our personal lives or in the work setting, it is important that we understand the forces that influence our success and the quality of our lives. A working knowledge of psychic vampirism enables us to acquire essential empowerment skills, while at the same time, helping us to better understand ourselves and our interactions with others.