Magick and Correspondences

One of the central concepts of the Western Esoteric Initiatory System (WEIS) is that of correspondence ; the notion that there is a specific correlation between objects (and concepts) other than a physical connection. Crowley deals with this fundamental notion in detail, but it is hidden at the back of the Book of Thoth as an introduction to Appendix B. [26]

He states that “The Holy Qabalah is a system of classifying the Beings, By-comings, Thoughts, Monads, Atoms, Waves, Packets of Energy, Ideas, or whatever one chooses to call them; of memorising, discussing and manipulating the Relations between them”. [27] He then gives several examples of correspondence, demonstrating their essential relationship to number.

These correspondences are often built from observation of a likeness in attributes or existing connection; the planet Mars appears red, red is the colour of blood, blood is seen in wounds from war or upon the skin in anger and from these types of link we understand that Mars corresponds to War, Red, and Blood. Further, Mars corresponds to Geburah on the Tree of Life, which means ‘severity’ and is also termed Pachad , meaning ‘fear’. This is the fifth Sephirah on the Tree, so Mars also corresponds to the number five and the Pentagram, etc.

In occultism, these correspondences are related to sympathetic magic, and the doctrine of signatures, so act as a reference table for magical practice. If we were to invoke Mars, we might decorate our temple with five red candles, ring an iron bell five times, use a drum, and burn an incense of sulphur or cinnamon, etc. according to a table of correspondences.

These tables are the structure on which the Thoth Tarot is constructed and were developed through the Order of the Golden Dawn (founded in 1888) from earlier tables such as those found in Three Books of Occult Philosophy (1531) by Agrippa and The Magus (1801) by Francis Barrett. There are many alternate systems of correspondence, such as those found in tables of Angels or Vices and Virtues related to days of the week, etc. Crowley worked on these tables early in his magical life and created his own dictionary entitled 777 , which an essential reference for the Thoth Tarot.

In addition to providing a structure for magical thinking and practice, there is a profound purpose for the student of the WEIS in learning these correspondences. Crowley states that whilst it is “confusing at first”, the principle must be “thoroughly assimilated”. [28]

The reason is this:

“This habit of thought leads to an understanding of the Unity of Nature (with its proper and spiritual exaltation) which could hardly be attained in any other way; it produces an internal harmony which ends in an acceptance of Life and of Nature”. [29]

That is to say, by learning the correspondences and considering them through constant practice, we are slowly and naturally led to an internal state where there exists a constant recognition of unity in all things - even as they are different.

Therefore, we learn that the Moon is exalted in Taurus which is an earthy sign of the Bull whose nature is bovine and gentle and who is ruled by Venus, etc. After a long time, we begin to realise, as Crowley suggests, that we can “only reach the comprehension of one of these Symbols by making a composite picture of it, one composed of all the others in varying proportion”. [30]

It is not long in this practice that we might see all things as symbols, all things in correspondence, and all things as one. Crowley concludes his section on correspondences by advising that the correspondences and the Tree of Life are thoroughly learnt before detailed study of the deck:

This diagram should be studied so deeply and so constantly that it becomes automatic for the mind to accept it as the basis of all thinking on the subject of The Tarot … [31]

And it is not only for oneself that this work of illumination and ecstasy is accomplished, it is to assist the whole of mankind, according to Crowley:

It is most necessary for the Student to go round and round this Wheel of symbolism until the figures melt imperceptibly the one into the other in an intoxicating dance of ecstasy; not until he has attained that is he able to partake of the Sacrament, and accomplish for himself – and for all men! – the Great Work. [32]

From this understanding of correspondences, we will now introduce Kabbalah as the illustration of structure upon which the correspondences are organised for the student of the WEIS.