Sexual vampyrism represents a special form among the other lived vampyric forms. Today I will venture a summary of this colorful and absolutely enriching variety of vampyrism, which coexists with sanguine and energetic variants. 

During my research I stumbled upon an informative contribution of the Federal Agency for Civic Education. The article itself does not deal with real vampyrism, but with fictional vampyrism (and its interpretation in relation to pop culture), but already in the 2nd paragraph it offers some exciting approaches, which I would like to look at here in order to be able to examine vampyrism in the context of sexuality. The complete article is absolutely worth reading and can be found here: Vampire Trouble: Gender, Sexuality and the Monstrous (Janina Scholz, BPB – In German only!)

The “Third” Gender

They cannot have children, but multiply anyway. The vampires bite is deadly and at the same time lustful, it brings unrest in sexual morals and sexual order. Their “incoherent bodies resist systematic structuring”,[3] cross strict boundaries. Vampire figures cannot be clearly assigned to any gender, their sexuality is ambivalent, their bloodlust is directed at women and men alike. Vampiric figures do not submit to the logic of binary thinking and take on many meanings […] – Janina Scholz, M.A., born 1979; colleague at the Graduate College of Gender Studies at the University of Basel/Switzerland; doctoral candidate at the Humboldt University of Berlin. ([3] Jeffrey Jerome Cohen, Monster Culture. Seven Theses, in: ders. (Ed.), Monster Theory. Reading Culture, Minneapolis-London 1996, pp. 3-25, here: S. 6.)

To be honest, this description reads like my wish list for the society of tomorrow. Everybody should be able to classify himself sexually as their wants to. In Germany we are so lucky to be able to hold on to a 3rd gender even in our passports. But I also notice a progressive development in everyday life towards more acceptance of queer ways of life. This can also be due to my filter bubble, which one don’t like to leave of course.. 

The traditional (sexualized) figure of the vampire certainly also plays a role in the development of socio-culturally grown realvampyric communities. As a community we can hardly dissociate ourselves from the cultural narratives about vampires that are taking place at the same time. We try to draw the line to the fictitious (immortality and blood drinking through a bite definitely belong in the non-lived, fictitious corner), but many aspects, such as the sexual one or simply the fact that (partly) blood is consumed, do play a role in the creation of identity. In the end, we stick to the term “vampire”.

But to come back to the topic: Sexual vampyirism can and should be considered equally with the sanguine and the psychological. It represents a separate variation on the same level as the other two ways of life. I will try to find a definition and the possible motivation behind it. 


Sexuality in all its facets appears omnipresent (at least in the western world). Every day we interact with sexualized content (advertising, series, etc.) – in a way that it has became part of our normality, a normality that was unthinkable just a few decades ago. “Sex sells” has become a familiar word in media and marketing agencies. It remains to be seen to what extent we are finally blunted in the face of such content (whereupon the advertisers put a shovel on top of it).

It is certainly gratifying that our society is moving towards a more liberal approach to different gender identities and sexual behavior – but by only shifting the “normative” is not enough. It does not mean that there is not still something new to discover and integrate. The sexual vampyrism is, together with homosexuality (almost an old hat), asexuality and BDSM (and much more), able to show us the limits of these normative constructs.

I do not know about you, but borderline experiences are the salt in my soup of life. And sexuality can give you the means to push forward into yourself (lol…), to recognize your own limits and to compare them with the outer socially defined ones and finally to cross them – to discover a new world immediately. Ultimately, such border transgressions enabled me to integrate even parts of my personality that had previously been separated. To become concrete: I questioned why my social environment had drawn a line exactly there and not somewhere else, what this says about exactly this society and whether I would like to support or dissolve this separation forced by external forces. Sexuality is a means of choice. It still sounds really abstract…


By approaching the BDSM scene at a fairly young age, which promised a wealth of exciting practices and expected outstandingly socialized and communicative participants, I was able to make the step from “heteronormative sexuality” to a more promising world of experience. I could experience pain in a way that was fulfilling for me. I was in the happy position to find access to offers that did not lead me into any underground, but into loving arms. I was able to experiment and gain experiences that told me a lot about myself and my dynamics as a subject integrated into a society.

Pain, this unpleasant thing, which was often not considered further or even branded as an important part of life, but a necessary and immediately to avoid evil, became a metaphor for me beyond a flattened world of experience within social dogmas: it became a part of my world of experience that could be full of relish. My conclusion was not to avoid it at all costs, but to welcome it. I was able to resist him, to endure him and even to transform him into something positive, which in the end made me resurrect happily from a circumstance that could also become unpleasant at times. Pain, be it metaphorical or very real, has thus become for me a symbol of the night, followed by the day.

Surely not everyone has to go through exactly these experiences to understand that pain is a reality enriching component! 😀

Definition and Classification of Sexual Vampyrism

Sexual vampyrism is one of its own varieties. It can be defined in its own right or it can give rise to new forms through the sexualization of other vampyric practices. On the one hand, there are those who profit energetically from the act (as well as the before or after), on the other hand, there are those who sexualize their “actually” lived vampyrism (e.g. the sanguine) (in the sense of blood consumption and subsequent sexual acts).

Certainly all those with (hetero)normative sexuality would agree if I said: Consensually lived, openly communicated and fulfilling sexuality has the potential to make someone emerge from such an act strengthened and energized. Tantra, erotic massages, a hot flirt in the club – energy always flows between the participants. Nothing else happens between vampyre and partner – with the difference maybe that more conscious perception is given.

To what extent sexual and energy vampyrism can overlap you can read here.

Another way of living sexual vampyrism can also provide the framework in which blood is involved in sexual practices. People may drink from each other before having sexual intercourse, or they may consume during it. A possible starting point for blood consumption could therefore be an aroused emotional state that naturally leads to a sexual act. 

But even those who have little to do with such esoterically charged terms like “energy” or “chakra” can feel completely at home here. The sexual act has been extensively researched and provides many explanations for the feeling of well-being after a sexual act. Vampyrism then plays a major role as a motivation for reaching this state – a hunger that is satisfied, compensation for a loss or simply the pursuit of fulfillment and intimacy.



This is where sexual vampyrism falls on fertile ground – one of the most valuable aspects of the community is certainly the friendly and outright accepting interaction with each other, which extends to pretty much all areas of life, including the sexual identity and lived sexuality of its members. Hardly any other community I have encountered so far treats all its members as equally as I do.

No artificial power gap is created, since donor and vampire profit from each other without idealizing and living power-generating structures, as known from BDSM communities. These generated structures certainly have their own charm 😉

But the vampyric community also gets along fine without them. I don’t want to give any judgement as a part of both communities, I only present the socio-cultural structures that I perceive. Exceptions confirm the rule.

Possibly the community serves as a refuge for “deviant” people because every practice that is carried out by consensus is accepted here. As long as everyone is happy with an activity, talks about it and works with the concepts, no one – especially no outsider – has the right to judge or condemn someone for being “like that”. Rather, the experiences of the individual are gladly added to a common inherent identity.

If someone is willing to share their experiences, these become part of this community. It is also quite possible that they simply carry more weight in a community of such a manageable size. So, vampyric activities are certainly the unifying element, but it is only through the open acceptance of further fringe groups, which participate (also vampyric, but not only) in the identity of the group, that a space could be created that cheerfully and calmly precedes a society that is only just beginning to understand the advantages of living together in this way.


What a headline! Dark romantic, mystical, attractive. Certainly we are not too far away from the romantic scenes in movies and television, where a vampire bites his victim, overpowers him, makes him submissive (how was it again with the power gap…? :D), ensnares him with his charm and finally embraces him in a storm of passion. Except for the thing with “biting till blood flows”, this sounds like a very charming scenery to me. And it sounds like something that I know is very much lived out in Vamypric relationships in this or a similar way. 


So let us take a closer look at the act of biting:

Biting has in the context of the circumstances quite different reasons and thus effects.

In early childhood development, biting activities are part of a normal development for various reasons. Here we must learn that biting is not an adequate means of communication. A desire for attention or the desire to discover and defend one’s own spaces must first be learned by other means.

Crunching is another example, in which pressing the jaws firmly together usually leads to headaches and even more stress instead of relaxation. Everybody talks about the trigger stress, but nobody talks about the effect that the own body actually pursues with it – the reduction of stress. 

And who doesn’t know the stimulating advertising of a toothpaste manufacturer: Here, bright white teeth bite into a juicy green apple, a large piece is torn out and chewed with relish.

Biting, eating, chewing – these forms of sensory stimulation are also used in a sexual context. Those who bite their partner out of passion, possibly into a particularly vulnerable part of the body, such as the neck, usually do so without thinking about it beforehand; it seems to be a downright intuitive expression of precisely this arousal. In such a moment it seems quite natural to bite and nibble – always under the condition not to really hurt the partner where he doesn’t want it.  😀

This is where the supposed gap between sexuality and vampyrism is closing more and more. Nobody would call themselves vampyr because of such behavior – and yet their actions are the same. 

I admit, however, that sexually motivated drinking is on a different page of the same book.

A vampyre is certainly capable of experiencing ecstatic states just by drinking blood (you can read more about thirst here), what could it be like to have sex at the same time – in succession or while drinking? I guess the boundaries blur quite often by themselves. The intimacy that is necessary for drinking is certainly related to the sexually initiated. 

But just as often, there is a strict separation between sexuality and blood (or energy) consumption! There “it is absolutely sufficient” to drink blood or to refuel energy – sex is simply not necessary. 

Elsewhere it may not be wanted, after all there are enough vampyres who live in partnerships where it is clear what and who they are, but where their has no possibility to satisfy his need. A friendly helper, a donor, then becomes a vicarious agent and confidant, but not a sexual partner.

But I can also imagine that there are vampyres for whom a connection between blood and sexuality is too close to the blood fetish. The community is not a “reservoir” for a fetish, but stands for a deep connection to the medium blood and its mystical, energetic or simply nourishing aspects, which goes beyond the pure excitability through blood. However, the definition of fetish in its original form also includes this rather unsexy formulation: “According to ICD-10-GM F65.0, the “use of dead objects as stimuli for sexual arousal and satisfaction”[11] is defined as sexual fetishism. – Wikipedia. According to this definition, the presence of the person is no longer a requirement. The object of desire is now only the object (in this case it would be blood).

Certainly there are some donors who can act out their fetish for the benefit of the vampyre (and for their own benefit). Why not benefit from the donor being sexually aroused by the sight of blood? For sure he will not complain and if it fits for both – perfect!

The bond with blood, whatever its nature may be, goes far beyond pure fetishism in the community.

You see, my article is also a plea for this special form of realvampyrism. It represents an enrichment. It can very well distinguish itself from fetishism, but does not necessarily have to do so.


Maybe one or the other feels encouraged! *Cheers*

In conclusion, I can state for myself that once again there are as many definitions of vampyrism as there are vampyres. And every conversation is unique, every relationship individual and the community a wonderful echo of all these voices.


Incubus and Succubus (Wiki entry)

Sexual Vampyrism as a fetish

Vampyrism as a paraphilia


I would also like to point out again that although I always try to include all views, I do not always succeed or can not succeed in doing so in the heat of battle. If you have a different opinion or want to share further aspects of the topic “Sexual Vampyrism”, feel free to comment. 🙂

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