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Dysphoric and Euphoric Vampyres: The True Factions of the Psy/Sang War By: Luna Niluv

The tension between Sanguinarian and Psychic Vampyres is a dynamic that many members of the now-primarily-online Vampyre Community (VC) are familiar with. The most volatile and argumentative period of the online VC lasted from the mid-1990s through the mid-to-late 2010s, and was primarily hosted within VC forums, Facebook communities, and other public and private message boards across the globe. The “Psy/Sang War” was an era of the online VC that was seen by its participants as a fight for legitimacy within the community. In essence, the conflict sought to settle matters such as what could be considered ethical or unethical feeding practices, appropriate and inappropriate conduct in both public and private spaces — and most importantly, the ownership of the term “Vampyre.” Some Psychic and Energy Vampyres began to feel threatened when more materially-oriented Sanguinarians started to question the spiritual emphasis on vampiric practices and sought a path toward medical legitimacy. Similarly, many of these Sanguinarians (later to be identified as Medical Sanguinarians or Medsangs) would seek to trivialize and invalidate the spiritual basis of those unlike them. This conflict ultimately led to Medsangs separating themselves from the greater VC and abandoning the label of “Vampyre” altogether. They now exist in a limbo of being adjacent-to-but-not-within the VC yet continue to be considered a part of it regardless, for “what is any layman going to call a human who consumes blood on a regular basis?” (CJ!, 2016). Please note that for the purpose of this paper, “Vampyre” will be used to refer to members of the Real Vampyre Community (as well as those adjacent-to, including medical sanguinarians), in contrast to “vampire” which refers to the fictional, supernatural creature.


While this tension has generally diminished with the passage of time, the Psy/Sang War marked a breaking point where one’s flavor of “Vampyre” was simply no longer sufficient to define personal experience, and I argue this continues to be insufficient. By reducing our identity down to what we do, we neglect an important facet of who we are — how did we get here?


In this paper, I will argue that the history of conflict between Psychic and Sanguinarian Vampyres within the VC is not the result of basic tribalism, but profound differences in the experience of identity itself and the lack of sufficient vocabulary to discuss them. I propose that there is a secondary axis of “Dysphoria” and “Euphoria” that not only significantly shapes the personal experience of Vampyric identity, but also directly impacts relationships with others both in alignment with and opposition to their own identity. I have interviewed individuals within the VC who were present for the Psy/Sang War as well as individuals who identify as transgender who have been gracious enough to share their testimonies of dysphoria and euphoria pertaining to both their gender identity and vampiric identity.


DEFINING VAMPYRIC DYSPHORIA AND EUPHORIA


Before attempting to add new terminology to the existing lexicon of the VC, I believe it is important that we have a full understanding of where my utilization of these words is coming from and their traditional usage. As I am arguing that there is a meaningful parallel between the conflicts the VC has faced and conflict within the online transgender community, I will start there.


Gender Dysphoria & Euphoria

The Diagnostic and Statistical Manual of Mental Disorders (5th ed., text rev. [DSM-V-TR]; American Psychiatric Association [APA], 2022) defines clinical gender dysphoria as “A marked incongruence between one’s experienced/expressed gender and assigned gender…The condition is associated with clinically significant distress or impairment in social, occupational, or other important areas of functioning.” The aspect of “clinically significant distress” is the critical piece of diagnostic criteria regarding not just gender dysphoria, but any psychiatric disorder with the DSM-V-TR.


The personal accounts of transgender people who struggle with dysphoria vastly differ from one another. To some, this dysphoria can present as a generalized psychological discomfort regarding bodily features. Cas, a transmasculine hybrid vampire, described his experience of dysphoria as the following: 


The concept of having to conceal what I am from people who wouldn't understand how and why I exist the way I do as a queer person…I experience body dysphoria and social dysphoria which is usually triggered by a lack of support in my life…and by psychological discomfort about features of my body. (personal communication, May 10, 2026)

Hurlewain, a genderqueer psychic vampyre, described their dysphoria as a relatively more visceral, painful ordeal:


Sometimes, by sometimes I mean almost daily, I want to tear out of my skin. I feel trapped in my body so I seek physical exertion through a variety of means. It ranges from fitness to self-flaggelation [sic] and body modification to ecstatic dance until I collapse. By pushing my body to exhaustion or the sensual throes of pain, I feel a sense of freedom beyond gender, beyond body. (personal communication, May 10, 2026).

The piece I am particularly interested in is the misalignment between one’s subjective internal experience and the objective physical makeup of their body. To clarify, I am not treating “subjective” or “objective” as one having more or less truth than the other. I will be returning to the concept of this misalignment later when discussing vampyric dysphoria. 


In contrast, a 2018 article in The American Journal of Bioethics describes gender euphoria as “the positive homologue of gender dysphoria. It speaks to a distinct enjoyment or satisfaction caused by the correspondence between the person’s gender identity and gendered features associated with a gender other than the one assigned at birth,” (Ashley & Ells, 2018). Under this understanding, gender euphoria is a state of contentedness, pleasure, and or/fulfillment achieved by acting or expressing oneself in alignment with one’s identified gender. 


It is important to note that while some individuals may experience solely dysphoria or solely euphoria, this is often not the case. Ashley & Ells describe the relationship between gender euphoria and dysphoria as “contingent,” often influenced by factors such as acceptance by one’s support network, desire to seek and/or accessibility to gender-affirming medical care, and progress made within one’s transition;


“Following FFS (female feminization surgery), the same bodily feature that once produced dysphoric moments, now altered may be experienced euphoric, enabling a fuller and more empowered relationship to the world,” (2018).

Jesse, a non-binary transfeminine person who identifies as a sanguinarian, described her dysphoria as “all-encompassing” distress interrupted by “brief moments of euphoria” (personal communication, May 10, 2026). Another participant who identified as a gender-questioning medical sanguinarian wrote the following:


I'm not even sure I experience gender apart from shit that's pushed unto you by societal expectations and systematic discrimination…I think it's more hating misogyny then true dysphoria. I used to have legit physical dysphoria before my hysterectomy but now that the uterus is gone, I feel pretty good in my body. (Anonymous 1, personal communication, May 10, 2026).

The experience of transgender identity is a mixture of push and pull factors between one’s assigned gender and their identified gender. Dysphoria can range from an unwanted inconvenience to an excruciating nightmare. Yet for many, euphoria can make the struggle to embrace and embody one’s identified gender a fully worthwhile endeavor. The concepts of dysphoria and euphoria may be just as applicable to most alternative identities and communities, but for the purpose of this paper I will be speaking specifically with regard to the Vampyre Community.



Vampyric Dysphoria & Euphoria


In interviewing participants for this paper, I asked each to describe how they individually experience their Vampyrism. Rather than beginning with definitions of Dysphoric and Euphoric Vampyrism and identifying examples of their usage, I believe it would be more helpful to define these concepts within these descriptions.


From CJ!, a medical sanguinarian and author of A Sanguinarian Treatise: An Argument For Partition From The Vampire Community:

Literally being sick and tired. The continual chase for health in finding donors. Getting scalpel feeds and still not feeling like it is enough. Having to drag myself through the day because I haven't had a fix. It was and still is exhausting. (personal communication, May 10, 2026).

Another Medical Sanguinarian described how he views his ordeal similarly to a medical condition, stating:


I really see it as something akin to rheumatoid arthritis or severe depression. It's something you have, and deal with, but not really an identity much for me...I don't know what it means. I've been living with it for so long and there's no running away from it. I guess I try to live as normal a life as I can. (Lethenteron, personal communication, May 10, 2026).

A commonality between these accounts is a description of physical illness, the perception of an addiction or mental health disorder, and an inability to escape one’s condition. Feeling “off” or outright ill, notable displeasure with the symptoms they’re experiencing, feeling uneasy with themselves and having difficulty defining their identity in relation to their “hunger” — these are the sensations and emotions that bring Dysphoric Vampyres into the Vampyre Community. In contrast to gender dysphoria, the Dysphoric Vampyre does not necessarily desire to “transition” to becoming more vampiric. Rather, their identification as a Vampyre or Vampyre-adjacent person is motivated by perception of one’s self, thoughts, emotions, and/or sensations as outside the typical “human” experience. 


Vampyric Dysphoria manifests as an inability to reconcile one’s status as “a normal person” in the face of one’s “vampiric” traits. It is the definition of one’s identity through its opposition to the expected social norms and the difficulty faced when trying to reconcile them. In other words, the Dysphoric Vampyre’s self-concept is shaped by the conflict between the knowledge that one is human and the experience of “vampiric” traits — namely a deep, primal hunger, and alleviation from other peculiar (and subjectively-defined) symptoms when fed.


Yet there are those for whom their Vampyrism is not something inflicted upon them, but a means of personal fulfillment, empowerment, and creating meaning out of suffering. When asked about what it means to “be” a Vampyre, Cas stated the following:


When I was younger it used to be that you sort of had to prove that you needed to feed in order to actually be a vampire (people weren't as accepting of people who leaned more human in terms of alterhuman experience, people who weren't lifestylers, and people who had psychological conditions that make them what they are). Nowadays I've found that even as I dig through metaphysical stuff and medical stuff, my existence as what I am as a person who has complex medical and spiritual needs that sort of fall under the stereotype of what a vampire is is what makes me a vampire. I'm allergic to garlic, the sun, and silver; I have difficulty regulating body temperature; and I have a psychological revulsion of christian [sic] iconography for some reason. My body just does this stuff and even if it sort of hurts that it does, I can't really change what I am. (personal communication, May 9, 2026).

Rather than struggling to reconcile one’s humanity and the “inhuman” nature of their experiences, the Euphoric Vampyre embraces their otherness and finds meaning within deviation from the norm. To be a Vampyre is to be a master of one’s darkness and afflictions and find power within them, to take the hand they were dealt and create greater meaning. They are not filling a hole, but building upward. This extends past Psychic Vampyres and Sanguinarians into the members of the VC that refer to themselves as “Living Vampyres” or “Lifestylers.” These individuals embrace the identity of “Vampyre” for the aesthetic, culture, and lifestyle rather than a perceived need to feed, though some do practice feeding as a means of connecting with the archetype. 


While Vampyric dysphoria and euphoria may refer to seemingly conflicting mental states, there is no such thing as a “Trve Dysphoric/Euphoric Vampyre,” and these concepts are not mutually exclusive with one another. Similarly to gender dys-/euphoria, these concepts exist not as a binary but on a continuum, and may be experienced simultaneously. Jesse described elements of both euphoria and dysphoria within her daily life as a Sanguinarian:


I love playing to role and being the vampyric fuckass society and donors expect me to be. Besides working someone's back with razors and bagging local randoms just feels damn good to begin with, let alone a bag for the fridge and knowing I'm good until that CPDA-1 stops working. But it's lovely, I love the night, the aesthetics, the hunt and the people. When I can be myself and embody that archetype shit feels great. The dysphoria really only comes crashing in with the harsh light of day. You're 32 and playing dress up, what the fuck is wrong with you just be normal, you need blood? You need a psych hold. (personal communication, May 10, 2026).

Even Hurlewain, as painful as they described their condition to be at times, still identified feelings of fulfillment and euphoria:


Other days I completely embrace it and it gives me a sense of self. Instead of being critical about my hunger, I perceive it as a unique longing and inherent need that I can either keep fighting or just accept. (personal communication, May 10, 2026).

As with members of the transgender community, the Vampyric identity and experience consists of both euphoric and dysphoric aspects that often differ between individual Vampyres. For some, Vampyrism is the hand they were dealt, something that they must learn to manage and function alongside. For others, embracing the archetype of the Vampyre can bring a sense of purpose, fulfilment, and empowerment. For many more, their personal narrative lies somewhere in the middle — coming to terms with their Vampyrism can be a means of learning to make peace with other aspects of themselves they struggle to accept, or a method of bringing meaning to challenges they have faced. The relationship a Vampyre has with their identity is not just an existential, internal struggle; it carries over into external interactions and relationships with those both alike and different from themselves.


VAMPYRIC DYSPHORIA/EUPHORIA AS IT PERTAINS TO THE PSY/SANG WAR


I have spent the majority of this paper drawing parallels between the queer experience of dys-/euphoria and the Vampyric — and the similarities do not end there. When I first had the idea for this piece, I had intended to discuss a similar period of conflict that had occurred within the online transgender community, but I did not realize until I had begun researching that many elements of this conflict were nearly identical to what had occurred within the Vampyre Community. As a cisgender person who was not directly involved in the online queer community, I will do my best to summarize these events.


The Transmedicalists and Anti-Transmedicalists of Tumblr


In 2014, tension within the online transgender community had reached a boiling point, primarily attributed to the rapid growth and increase in public visibility of the queer community as a whole. This increased exposure sparked many discussions within the transgender community about discerning the legitimacy of transgender identities and who may claim them. As a result, two opposing ideological frameworks about the nature of the transgender experience had developed, attempting to define themselves within this opposition to one another. “Transmedicalists” (or “truscum”) argued that medically significant dysphoria was necessary in order for a person to identify as transgender, and that gender euphoria “is simply temporary relief from dysphoria” (Jacobsen et al., 2022). 


A set of standard narratives has dominated representations of trans identity, including a sense of being “born in the wrong body,” an expression of an authentic inner self, gender non-conformity since childhood, medical transition, and overwhelming feelings of dysphoria in relation to gender as assigned at birth. Johnson (2016) coined the term “transnormativity” to describe this set of assumptions and their regulatory influence. (Jacobsen et al., 2022).

This mentality would often lead to transgender individuals feeling pressured to frame their identity and life history in ways that would “fit the mold” defined by the transnormative narrative. 


Figured as the sole heir of trans realities, gender dysphoria forces trans people to produce a fiction of gendered past and of bodily desire that is dominated by suffering, stifling the truth of years of doubt, tension, and turmoil that trans people navigate through before finally settling on undergoing interventions. (Ashley & Ells, 2018).

In contrast, “anti-transmedicalists” (or “tucute”) challenged the ideology of transmedicalists and argued that experiencing dysphoria was not necessary for a person to be trans, and instead proposed that these transnormative narratives served to unnecessarily gatekeep transgender identities and delegitimize those who did not experience being transgender “the right way” (Ashley & Ells, 2018). Instead, anti-transmedicalists often cited a definition of dysphoria similar to the description within the World Health Organization’s ICD-11, which describes Gender Incongruence as a “marked and persistent incongruence between an individual’s experienced gender and the assigned sex” (World Health Organization, 2019, section 17).


The emphasis on “incongruence” over “dysphoria” allowed for more varied accounts within transgender narratives, as incongruence did not necessarily result in dysphoria. As one individual cited in Jacobsen et al. stated; “The root cause of being trans is the disconnect. And for some, that disconnect causes dysphoria. But for others their body feels fine, it’s the labels that don’t fit” (2022).


The conflict between these two groups was blatantly about dysphoria and its necessity (or lack thereof) in order to claim a transgender identity. Feelings of dysphoria were not exclusive to transmedicalists, but their emphasis on dysphoria as a necessary aspect of transgender identity served to weed out any and all individuals whose personal narrative did not directly follow the archetype outlined by their community.


Anti-transmedicalists instead sought to change the language utilized in order to foster a more inclusive community, which was ultimately successful. In pivoting focus away from seeking societal legitimacy and assimilation, the discourse gradually resolved itself and the transgender community became a more tolerant and cohesive space. Today, while dysphoria continues to be discussed within the transgender community, the transmedicalist viewpoint has largely dissipated and the community as a whole is far more accepting of the varying expressions of transgender identity. 


The most notable similarity between this conflict within the transgender community and the Psy/Sang War, however, is the emphasis on definition and ownership of language as a means of separating the “in-group” from the “out-group.”


As the folksonomy settles into a stable, ontological organization through repeat use, the vocabulary options available to trans users are limited. Limited vocabulary ultimately prompts user debate over tag definition. Given the deep importance of ontological security to trans self-narrative, users react strongly to contestations over meaning. Without a structuring apparatus to maintain social norms, users implemented horizontal discipline to resolve the embedded uncertainty around tag definition. (Dame, 2016).

The primary drive behind the Psy/Sang War was the desire for legitimacy and validity within the community — to be the rightful claimant of the term “Vampyre.” In this fight to decide the “true” owners of Vampyrism, the community neglected to reflect on whether the vocabulary they possessed was sufficient to describe the full breadth of Vampyric experiences. Instead, those who did not properly fit into one’s preferred definition of Vampyrism were dismissed as “posers,” “Lifestylers,” or simply “not real Vampyres.”


What “legitimacy” meant varied between factions. Materially-oriented Sanguinarians were a minority within the community and felt drowned out by more spiritual perspectives. They primarily sought medical legitimacy and/or means of identifying one another to share problem-solving strategies to alleviate their symptoms.


The plan I had in mind needed numbers for us to come across as compelling to medical researchers to study (and then hopefully find better options than the status quo of blood and donors). It was very important to me in the places I was already at within the vampire community to make challenges to any sort of community orthodoxy: especially the blood equals energy bit or "why don't you just psi feed?" I wanted to show a blood drinker that one can think for themselves. I wanted to also show that there can be a better community for sangs outside of the purview of the vampire community. (CJ!, personal communication, May 10, 2026).

This departure from the metaphysical narrative widely accepted by the Vampyre Community led to derision from the more spiritually-minded members, particularly Psychic and Hybrid individuals. The emphasis these Sanguinarians placed on materialist experiences was often seen as (and sometimes, blatantly was) a challenge to the traditional ideas of what constituted Vampyrism and an attempt to discredit community history.


I think there was [such] a long standing weight towards psi and hybrid vampirism in the community that friction was inevitable when more sangs started writing about physical aspects of vampirism with [a] tone that felt like an attempt at invalidating this long standing idea of what a real vampire was. (Anonymous 2, personal communication, May 10, 2026).

Juanie (pronounced wahn-ee), a Psychic Vampyre who was an active participant in the online VC during these conflicts, identified that much of the invalidation felt and expressed by members of the community appeared to come from both sides:


I thought that a lot of people were injecting their personality issues into what could have been better discussions, if people were more self aware. A lot of arguments seemed silly and unproductive…..Personally, I had a problem with anyone who seemed argumentative just for its own sake. I think you have to meet people where they are and acknowledge their framework of reference. If a med sang brings up a subject, I wouldn't inject a spiritual perspective or offer metaphysical treatment. Just as when an energy vampire would talk about their experience, it seems argumentative to not take their narrative in its own context. It's personal. It might be personal gnosis, personal mythology, completely within their internal landscape — but it's unfair to completely dismiss it as delusional as a hard rule. (Juanie, personal communication, May 11, 2026).

Interestingly, those who felt secure in their personal narrative appeared to be ambivalent or apathetic to the conflict entirely. Though Juanie often participated in discussions pertaining to Psy/Sang tensions, his assuredness in his identity often allowed him to navigate these dialogues peacefully:


I had friends in every group, not because I was trying to. I wasn't concerned with anyone's vampire identity. My focus was just learning as much as I could about every topic presented and I would give my honest feedback. There were quite a few people who insinuated that I should agree with them just because I was the same kind of vampire. (Juanie, personal communication, May 11, 2026).

Obscurus, a Hybrid Vampyre who had been online during the Psy/Sang War but non-participatory in the conflict, discussed his disengagement from the community during this time:


The ostensible point of contention was which "type" of vampire was actually legit and which was not….This, of course, moved beyond differences of ideology or ontology into personal grudges being played out for years, echoes of which we're still seeing now….I was not active during the intense back and forth of the "sang/psi war" and I never really entertained the division in the first place. I still believe that it largely served as a vehicle for people to get a one-up on their social rivals and as a kind of immune response to someone's personal identity being threatened. People were really invested in being "real vampires" as their identity….Psi vs sang was an easy vehicle to use to try to make social rivals seem illegitimate as a vampire and therefore take down their social power or influence in the group….I thought it was unnecessary. I didn't have any particular stake in it. I was of the opinion that vampirism was a condition of the energy body, the blood served as a vehicle for vital energy, and at that point I was working on my personal qigong practice with intent to "cure" my vampirism. I didn't feel the need to impose any of that on people that weren't interested.

Over time, materially-oriented Sanguinarians also began to adopt the perspective that personal validity was not contingent on the delegitimization of alternative identities. They coined the term “Medical Sanguinarian,” often shortened to “Medsang,” allowing these Sanguinarians the ability to identify one another based on this shared perspective and build community. Founded in tandem was The Red Cellar, an online resource and community with the purpose of bringing together Sanguinarians of similar philosophies and experiences. Years after “The Medsang Schism,” CJ! reflected on the impact of this creation of new language and community:


In the past 5 years, there has been some encouraging developments for sanguinarians. Many sanguinarians are no longer afraid of challenging long-held orthodoxies within the vampire community, defending their experiences as distinct from the more metaphysically-minded people who lay claim to the term “vampire.” Sanguinarians are creating their own spaces where people do not feel pressure to adopt a look or take on spiritual beliefs in order to have community. Most excitingly, the efforts of sanguinarians have garnered attention and respect from experts and academics about the vampire myth and some members of the medical community. (CJ!, 2016).

Alexia, the founder of The Red Cellar, wrote “Ex Meis Cineribus Renascor” in 2017 — her reflections about the volatility within the Psy/Sang War. In this piece, she voiced regret for the hostility expressed by Medsangs in their push for legitimacy and separation from the Vampyre Community.


I now feel that my prior approach was not always the best one. I do not believe that one should be segregated because of their personal identity. By doing so, resources get cut off to people who could very well need it. My goal has always been to provide content for sanguivores; practical, helpful knowledge and resources to those who may need it. In an effort to establish a safe space for scientifically-inclined sanguivores, I feel I became someone I am not. The battle for that space led to being swept up in the tide, without ever really pausing for air, and I lost my way. Compassion fatigue, personal stress and lack of self-care contributed towards what I now view as a negative environment. Vampirism will inherently always be tied to sanguivory in some way. It’s unavoidable. Further, I do not feel negative reactivity to anything vampire was making me happy. I don’t dislike vampires, vampire fiction, or vampire films. The cheesy stuff can make me uncomfortable, yeah, but still. I do not need to aggressively reject all of it for credibility. (Alexia, 2017).

Within the Psy/Sang War, the primary yet unsaid misalignment was not between feeding methods; it was between whether one primarily received a sense of empowerment or disempowerment from their Vampyric experience. Those who were “disempowered” — Vampyres (including and especially Medsangs) whose personal narrative of their condition was primarily Dysphoric — felt that their testimonies were derailed by the spiritual perspectives shared within the majority of the Vampyre community. Likewise, the more spiritually-minded members of the traditional community felt that their historical narrative and the empowerment they received from the Vampyric identity were not only being challenged, but dismissed. The true conflict had much more to do with the dissonance between the Dysphoric and Euphoric presentations within the community. As with the transgender community, this conflict only began to dissipate once Vampyres on all sides ceased to view validity as something obtainable through delegitimizing other perspectives, and instead as something internally achievable. The development of new language delineated experiences previously subsumed under the Vampyre label, and the pursuit of personally-defined validity allowed for the conflict between Psychic and Sanguinarian Vampyres to be regarded largely as a relic of the past. As a result, the culture of the greater VC shifted to allow for more tolerant and tighter-knit communities to blossom.


CONCLUSION


While the Psy/Sang War was a critical landmark within VC history, it is an oversimplification to reduce the conflict to feeding methods and personal philosophy. Likewise, it would do the full truth a disservice to narrow the scope of discussion into a dysphoric and/or euphoric framework. Nevertheless, these concepts serve as a useful secondary axis for analysis and identification when evaluating past and present intracommunity dynamics. Expanding the vocabulary used to describe our experiences provides a better means of finding others like us, and shifts our use of language towards nurturing connection and creating community. By de-emphasizing the pursuit of external legitimacy and expanding our means of self-conception, we can have more nuanced and fulfilling conversations about our similarities and differences.


References


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