“Since sex for the homosexual is essentially an attempt to appropriate the masculinity that he feels lacking in himself from someone who seems to embody it, sex with girls has no purpose, since girls do not have what he lacks. Once it gets construed in this way, sex becomes essentially a vampiric act, It is either sucking the desired object to obtain its male essence, or being sucked for the same purpose. Isherwood makes this vampiric character clear but in a slightly veiled manner when he talks about Bubi, the first object of his homosexual attentions in Berlin: ‘Christopher wanted to keep Bubi all to himself forever, to posses him utterly, and he knew that this was impossible and absurd. If he had been a savage, he might have solved the problem by eating Bubi — for magical, not gastronomic reasons.’
Again, Isherwood refers to magic, this time to a magic form of cannibalism that will allow him to ‘keep Bubi all to himself forever, to possess him utterly.’ In other words, to appropriate forever from Bubi what Isherwood lacks in himself. Cannibalism, as the case of Jeffrey Dahmer showed, is nothing more than an extreme form of homosexuality. Both actions involved a ‘magical’ ingestion of the desired characteristics of the other. In this regard, cannibalism is but one term in a series of psychic linkages that radiate out from the vampire, the prime representative of Wiemar culture. With the breakdown of the family, the son does not get the needed affirmation of his own masculinity from the father. As a result, sex becomes an attempt to alleviate this male deficit. It becomes an exercise in feeding on another person which gets fantasized sometimes as cannibalism but more often than not as a sucking off of the liquid essence from the desired object in the act of fellatio or in the symbolic act of vampirism. (Hirschfield, by the way, in his magnum opus listing all the sexual variants, lists vampirism as one and cites a specific case of a man who could not reach orgasm without first ingesting the blood of his spouse. The Marquis de Sade lists a similar instance in Justine.)
In either case the point of the act is to assuage the hunger-like feeling that is the physical manifestation of the deficit nature of homosexuality but also of lust. As one of Nicolosi’s clients explains about his sexual involvement with a male he admired: ‘That power and control — I’ve always wanted to draw off that, to be so together.’
Like a vampire, the homosexual ‘draws off’ that power by sucking, by draining the desired object of its life force and absorbing into himself in some ritualistic ‘magical’ banquet. Of course, this magic never works; in fact it only exacerbates the loneliness and inadequacy which drove the homosexual to this form of sexual activity in the first place, and so what arises in place of the ‘magic’ is a compulsive, addiction-like vicious circle, in which the homosexual tries to compensate for a sense of masculine inadequacy by engaging in homosexual activity, which, once it is over, only makes the inadequacy seem even worse.”
E. Michael Jones
Monsters from the Id — pg. 192-193
