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  1. The Psychic Vampire Codex - review - Psychic Development
  2. The Psychic Vampire Codex: A Manual of Magick and Energy Work
  3. What is Kobo Super Points?

Subtle Links 00 Deep Feeding and Links 00 Feeding through Links 00 Dampening Links 00 Breaking Links 00 Sensing Energy 00 Grounding 00 Grounding Techniques 00 Centering 00 Shielding 00 Creating Filters 00 Meditation 00 Other Methods of Focus 00 Seeing Energy 00 The Energy Ball 00 Basic Energy Play 00 Charging an Object 00 Manifesting 00 Augmentation 00 Energy and the Aura 00 Perceiving the Aura 00 Auras and Meaning 00 The Subtle Body 00 Reading the Subtle Body 00 Energy Maintenance 00 Energy Attunements 00 Performing an Attunement 00 Basic Healing 00 Removing Blockages 00 Nerve Burn 00 Living with Energy 00 Cleansing Energy 00 Heightening Energy 00 Building Wards 00 Psychic Attack 00 Countering Indirect Attack 00 Countering Direct Attack 00 Repairing Damage 00 Making the Proper Tools 00 Auric Wounds 00 Subtle Body Wounds 00 Energy Intrusions 00 Malignant Attachments 00 Otherside Beings 00 Orders of Beings 00 Interactions between Realities 00 Communicating with Spirits 00 Banishing the Unwanted 00 Binding 00 Beginning Memory Work 00 Edge Work 00 Maintaining Balance 00 Notes Formerly CIP.

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The Psychic Vampire Codex - review - Psychic Development

These online bookshops told us they have this item:. Tags What are tags? Add a tag. Public Private login e. Add a tag Cancel Be the first to add a tag for this edition. Lists What are lists? Vampires have titillated our imaginations since Lord Byron imported the concept to English literature almost two hundred years ago. Prior to that, vampires were creatures of myth and folklore, ravenous night demons who gave form to that fear that the living hold for the dead. Folkloric vampires were vile and unlovely creatures, but through Byron's writings and the writings of his contemporaries, a more romanticized ideal emerged.

Through these writings, the vampire became more human than monster, more archetype than myth. The notion of the living dead has lost its horror in our scientific age. However, the figure of the vampire and the concepts it represents have become firmly entrenched in the popular imagination. Vampires went from literature to the stage, from the stage to the cinema, and from the cinema to more modern mediums of expression such as the Internet and computer games. They have served as the inspiration for music, as mascots for breakfast cereals, and even as well-known characters on children's television shows.

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A little over two centuries ago, the word "vampire" was barely known in the English language. Now, CEOs who line their pockets with the money of those beneath them can be likened to vampires in the press. A woman who preys sexually on men is often known as a "vamp," and in the nineties there was even a lipstick color with that name that intended to evoke that same devilish allure. As the archetype has integrated itself into popular culture, "vampire" has come to mean anyone who preys upon others to sate their own needs.

While the vampires of fiction and folklore are admittedly not real, many occult and metaphysical works have been devoted to a different type of vampire. The "psychic vampire" is a person who preys upon the life energies of others.

Psychic vampires are not believed to be undead, but are mortal people whose need for energy metaphorically connects them to the life-stealing predators of myth. Dion Fortune, analytic psychologist and member of the Hermetic Order of the Golden Dawn, was one of the first to write openly on the topic of psychic vampirism. In her seminal work, Psychic Self-Defense , she discusses some attacks from an astral entity that preyed upon the vital energy of its victims. She likened this "astral vampire" to the vampires of myth, suggesting that it was the remnant of a powerful magickal worker who had refused to succumb to the Second Death, or death of the subtle body.

Later in the same work, Fortune discusses unintentional psychic vampires: individuals who prey upon the emotional or vital energies of their partners, eventually weakening the partner to a point where sickness or even death could result. That was almost a century ago. In keeping with Fortune's writings, most metaphysicians approach psychic vampires as something to be defended against.

Most books on the topic suggest that the majority of psychic vampires are unaware of their condition and that they feed upon energy unintentionally. It is generally assumed that if a psychic vampire were to become aware of what they were doing, they would choose not to do it. It is further assumed that the need for energy arises from some physical or metaphysical weakness, which, once properly addressed, would bring the vampirism to an end. A few rare books, such as Konstantinos's Vampires: The Occult Truth , mention intentional psychic vampires. These are individuals who are aware of what they are and who take energy consciously.

The Psychic Vampire Codex: A Manual of Magick and Energy Work

In general, it is assumed that this is a learned technique and not a behavior arising from a legitimate need. While Konstantinos's book does feature some letters written by psychic vampires themselves, no book on the market addresses the issue of psychic vampirism completely from the vampire's perspective. Yet it is impossible for an outsider to accurately portray such a way of being.

A thriving community of self-aware psychic vampires exists hidden beneath our mainstream culture. Many of these people refer to themselves as "vampyres," using the alternate spelling to differentiate themselves from the vampires of folklore and myth.

This vampire subculture is rich and diverse, and its members have the most reliable information about their experiences. Unfortunately, their voices are rarely heard. There are a number of reasons why psychic vampires are not forthcoming about their experiences. First among these is the fact that not all vampires adequately understand what they are. Because the capacity for psychic vampirism is inborn, most psychic vampires function intuitively.

While they may be conscious that they are taking energy, they do not always fully comprehend how or why. Many psychic vampires do not even have a word for themselves until they encounter descriptions in books such as those on psychic self-defense. Many psychic vampires are also hesitant to speak openly about themselves for fear of being judged. Throughout almost all of the available literature, psychic vampirism is depicted at best as an affliction and at worst as a conscious choice to victimize others.

As a result, many Pagans, Wiccans, and other metaphysical practitioners see psychic vampires as a scourge to be protected against, and their opinions on the matter are strongly emotional. It is easier for most to live in silence than to fight such firmly established prejudice. Further, some vampires have bought into the negative portrayal so typical of the self-defense literature. Many of them feel ashamed of what they are and what this requires them to do.

Still others embrace the negativity so completely that they make a self-conscious attempt to be dark and "evil. Neither approach makes such individuals willing to discuss what they are with outsiders.

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Finally, there is the fact that many psychic vampires have conflicting interpretations of what they are and what this means. Although there have been attempts to come to a consensus within the community, there are too many voices competing for attention. The resulting cacophony of definitions, theories, and beliefs insures that very little ever gets officially communicated to anyone outside of these debates.

Psychic vampirism, on the surface, seems pretty cut and dried.