What is a Vampire:

Chakras and energy anatomy

th
An exerpt from a 12 generation vampire and former member
“Our master was turned, but came back to teach. The sensations of kundalini awakened in his body
before were like sensations of a warming fire clearing the dead brush of every limb and filament of his
body. So too, his skin glowed with an elemental vitality.
Now his body was sallow and gaunt. His skin was ashen. He described the sensation as a live coal in
the pit of his pelvis. The coal was more hot and intense than the fire had ever been. It burned and
excoriated the pathways that it had one cleared. The rest of the body though hungered for warmth. He
hadn’t known a sensation like it since he had starved as a young man, still learning our ways. His
crown though crackled with a cold and bristling pressure. The two forces at the crown and perineum
seemed to want to meet, but could not do so. The master reported at times feeling arcs of these forces
rush through his body, but his chakras were otherwise inverted tenebrous pools.
The Master seemed to breathe out a benediction upon certain members of the ashram. They followed
him into the night. The master has returned for each master in succession. Now out of the handful
remaining, I am the master by default. I know he will come for me as well.”

Blood Development
Exerpt from the Case Summary of Dr. Hoar
Vampirism has a cellular effect similar to Leukemia. Normal blood cell development starts off with
Hemopoetic stem cells which then go through a process of maturation to become either white or red
blood cells. In Leukemia, these cells are altered and the white blood cells are more pronounced. I think
it comes as no surprise to anyone that the emphasis in Vampirism is on red blood cells. These red cells
have a sort of sheathe composed of the Kindred virus. Comparisons of early Kindred to older reveals a
distinct change though. Initially in the process, the body continues to produce red blood cells which are
prevented from full maturity by their infection with the virus. The blood does move through osmosis
through the body and reinforces any structures that it reaches forming a hemophilic net. This net is
strong and resilient. Over time though the Kindred virus consumes more of the blood coming into the
organism until late examples show little remaining immature blood cells in favor of the absorbed cells
of those the vampire consumes.
Vampires appear dead because their fundamental structure is that of a dead body calcified into its dead
state by the blood-net. The virus’ effect appears complex by applying itself onto existing structures for
its survival. It is merely a matter of natural selection that sentient hosts can more effectively hunt and
multiply than mindless demi-corpses. The sunlight sensitive mutation could be the case that the small
community of virus hosts in early history was culled and only those hiding from the light survived. The
extreme reaction to sunlight is the usual issue where a mutation causes just enough benefit to remain.
From the magical perspective, we can use the Frater U.D. model of magical paradigms. From a spirit
perspective, the spirit is frozen by a curse and the sheathes are the calcified reflection of a theumaturgic
curse. From the psychological perspective, a range of similar viruses were characterized by those with
them as a similar vampiric curse. Overtime these groups intermingled and a dominant virus adapted to
create the most prominent effect, but their idea of vampires altered their growth and continues to do so.
From an information perspective, the virus is a spiritual reflection of a moral degradation. The energy
model can be better explained by some case studies of those in the yogic disciplines.
From our limited case studies the cainite conundrum seems imminently explainable with even a
rudimentary understanding of evolutionary genetics, but there lies the rub. This case study has been
fortunate enough to get about 12 hosts and samples. 12 is not a viable sample size to base population
assumption on. The Oldest subject claims to be antediluvian, but carbon testing seems to invalidate this
assumption. A range of experimenters seem to be enamored of this test subject, which may have altered
some testing results.
Additionally, if the cainite condition were as simple as a virus, there should be multiple magical means
to reverse it and provide a patient with relief. This “relief” the cainite community superstitiously refers
to as Golconda after the biblical city of riches. Reports of this are anecdotal even to the most well
connected of mages and cainites.

Golconda Examples
A Peculiar example of the concept of Golconda comes from a 12th century epic poem in Middle
English called the “Galdorcraft of Locke” commonly translated as Locke’s art of spells. The poem tells
of a curse that has spread disease throughout the land and can only be solved with True Love of all
things. In the poem, Locke knows that he cannot create true love, so he trades wits with a demon called
Mephis to try and get the answer. By Locke pretending to want eternal life, the demon accidentally
discloses that Locke could create true love only by stumbling upon it. Locke realizes that he can create
the right set of circumstances for true love to happen and tries to dismiss the demon. Mephis, realizing
that he has been tricked, tells Locke that only his stable boy Rufus will work for the spell.
Locke at first takes the advice and sets up a spell for Rufus to find his true love. Rufus ends up
becoming a hunter of vampires through the intervention of a local mercenary and goes in search of a
vampire

Her locks were gone, but what remained

glowed like moonlit-gossamer inflamed
She rose and move with antique grace
and Rufus knew this moment was displaced
with magic’s arts, and he felt it still:
the galdor-touch of his Master’s will
-trans R.B. Broderick

Rufus naturally falls in love with what appears to be a particularly attractive example of a Nosveratu by
the name of Alliyah Betel. He spares her life and the two have secret rendezvous at night. Locke
notices his stable boy’s tiredness and decides to follow Rufus. Seeing Alliyah, Locke decides he must
put a fire into Rufus’ heart to prevent him from falling out of love with this walking corpse. The long
and short of this is that on the wedding night of Rufus and Alliyah, Locke sees Alliyah’s soul open and
reveal a magic letter. Rufus reaches out to clasp this letter and alter it, but the fire the Locke made
prevents him and the ceremony ends. Locke realizes that if he had left well enough alone, Rufus may
have removed her curse, made her human, and restored the land.
This story is very much a fairy tale, but it has two aspects of reality. One is the idea of a sacred letter of
vampirism. Supposedly this is in existence and that it is nearly that of the sacred letter of humanity.
This means if we can reach into the deepest level of a soul and alter the letter we can remove the curse.
The second factor is Alliyah Betel. Members of the Cainite community claim that she was quite real
and had experienced Golconda. It is this romantic notion that has helped to preserve the Galdorcraft of
Locke despite its being an otherwise substandard example of middle-english epic poetry.