A Couple of years back when I felt restricted by westernised OTO male dominated philosophy and the metaphysical westernised goetic approach to working , I started to look into using Babalon pre crowlean post christian indoctrination.I studied vastly starmaps and the herbs attributed to Innanna and Ishtar of original Jinn arabic traditions to get a sense of the roots of Babalon worship. At the time I attached my devotional practice to Babalon though was searching for a more rooted purist shamanic way to work.In this time I realised the importance of the luna cycle night workings timings in regard to this type of spirit work , though I found the star maps that originally were used ,the first celestial astrology are too incomplete over years of elemental change and that as Babylonian religion had often been neglected not passed down the knowledge too sporadic to piece together to a strong religion practise evolved before the westernised magical traditions . In looking into the identity of Babalon I therefore found in the fact most magic regarding such was newly developed fully a archetype rather than a spirit at the root of it all. A archetype of the strong sexually empowered woman a post feminist ideal that although she fitted in well with my philosophy as a strong woman living in the postmodernist world left little chance to move onto spiritualist contact fully.I then looked into Ishtar who was solely a godesse of war without the sexualised element and Inanna realising she had little connection relation to the westernised version of Babalon their was a faint link though totally different ,although Innanna was closer to BABALON in westernised form ie connected with female glamour sacred prositution which was a small aspect of sex or the female at her sexually charged transexualised peak embodying ALL.These spirits had malecounterparts though in the OTO sexual magickal traditions of the beasts role held little hold accept in revelations of course there was also Tiamet the fearful godess of Choas destruction but like the others she did not possess the duality fully of female sexuality merged with elements of destruction of being all.And none of these dieties possessed the name BABALON like skehmet they shared similiraties of sorts but weren't the westernised version of such.Gradually my interests veered more towards Afro traditions of voudon ,the pombia Gira and Exu of Quimbanda traditions practises .In pombia Gira I felt I found the Babalon in her true unbridled shamanic form of all. A actual spirit that had the duality of female sexuality softness , male aggression a spirit that dealt on the planes of creation , life , sex and destruction , death life ,equally.I found a practice more geared towards shamanic spiritualist contact with the dead something I had worked with from a early age naturally , of being a vessel of transmissions from spirits naturally. What though fascinated myself the most was the use of the luna cycles to perform pombia gira rites which fitted in perfectly with ancient Babylonian traditions I had been studying whose main focus was on working in the luna cycle nighttime work. The ideology of working in the night fits well with the fact in prositution we are but ladies of the night but on a more complex less basic level the fact that I had studied the systems of Babylonian tradition made practicing elements of Quimbanda for me much more understandable .The similarities in both regarding actual rites are obvious and the use of herbs heliographics in grimoires such as the prayer of the lifting hand cuneiform traditions to summon arabic Babylonian deities , hold more relation to pontos and veves than westernised metaphysical numeric traditions .In that Quimbanda is a celestial aswell as elemental approach to practicing our art. Celestial not as in rooted in astrology but rooted in the cycle of the moon and earth.This I feel is a more elemental aspect of working with astrology as we know it in its over complicated form today. That although I work with petro /ghedhe and the spirits of Quimbanda in some spiritualist earthly aspects they share a close relation ,what sets them apart is in voudoun that we only work on the elemental plane.In the aspect of Quimbanda working on the celestial aswell as elemental plane in union we find more in the rites a the way rituals are conducted a similarity to Assyrian or Babylonian arabic practises traditions.Obviously in their essence such spirits of Quimbanda hold more relation in their characteristics or spiritualist sense with the spirits of voudoun than the jinns of Babylonian tradition but in practices Babylonian and Quimbanda tradition is more closely linked .Babylonian traditions are shamanic luna , and so are Quimbanda in these aspects .In that in Quimbanda we find true balance in the merging of shamanic luna celestial traditions with the shamanic elemental earth aspects which is ancient yet modernist in that in its abstraction it can be adapted perfectly to fitting into our practise in the modern world .It is not over complicated by westernised intellectualisation and allows us the ability to practise in the natural elements with only a basic knowledge of such , in being the form of astrology the moon cycle is astrology in its purist form and merging the elemental aspects of working connected to the earth also.
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