The Kabbalah Unveiled · 10 of 16 · tr. S.L. MacGregor Mathers
Introduction, Section 1j
(Here a reason is adduced from the proposed text itself, showing how the last letter of this form of the Tetragrammaton, namely, I, Yod , may be said to symbolize the bride, since p.
57 [paragraph continues] God himself might behold in that light the path of conjunctive foundation, which the word "goodness" pointeth out; but when the foundation is in the act of conjunction--that is, under the idea of communicating goodness--there then is the bride.
But also that the word "goodness" denoteth the foundation is proved from Isa.
iii.
10, where it is said, "Say ye unto the righteous man" (that is, to the path of foundation, because the first man is said to be the foundation of the world, Prov.
x.
25),,that it shall be well with him." Therefore, then do they ascend within the equilibrium.
(That is, these two letters, I, Yod , and H, He , mean one and the same thing.
Or, again: But behold, how in balanced power ascend the letters of Tetragrammaton.
That is, how those letters agree when in conjunction, which before were standing separated in the word VIHI, Vayehi .) (The "path of foundation" is of course the ninth Sephira, Yesod, which is the sixth member of Microprosopus (see section 16, foregoing).
and typifies reproductive power.
Malkuth is the queen.
We must remember that in the Tetragrammaton, IHVH, I, Yod , is the father (who is not Macroprosopus, though he is implied therein.
as the top point of the Hebrew letter Yod is said to symbolize him); H, He , the supernal mother; V, Vau , the son (Microprosopus); and H, He , final, the bride (the queen).
And this is their proper order.
Other variations of the Tetragrammaton, therefore, alter the position of the letters with regard to each other their normal and correct position being IHVH.] 35 (Whilst the spouse, Microprosopus) was at first alone (he was standing by, whilst the letter V, Vau , occupied the first place, then was he separated from his bride).
But all things returned into the unity.
(That is, not only were father and mother conjoined into one, because the two letters, I, Yod , and H, He , were combined; but also the Microprosopus returned to his bride, whilst V, Vau , was placed next to I, Yod , in the Tetragrammaton, IHVI, Yahevi .
For) V, Vau , descendeth (when in the word VIHI, Vayehi , "and it was done," it occupieth the first p.
58 place; but in the proposed metathesis it descended into the third place, in order that it might be IHVI, Yahevi ).
And they are bound together the one to the other (male and female, V, Vau , and I, Yod , the path of beauty and the queen), namely, I, Yod , and H, He (by which are shown wisdom and knowledge, father and mother), like unto two lovers who embrace each other.
(By two lovers are understood either V, Vau , and I, Yod , only--that is, at the end; or I, Yod , and H, He , together--that is, at the beginning).
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The passage establishes a systematic correspondence between individual Hebrew letters and specific divine persons, Sephirot, and cosmic functions (Yod=father, He=mother, Vau=son, final He=bride/queen).
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The reference to Sephirot implies a structured hierarchy of divine emanations.
The Hermetic doctrine that a masculine-feminine generative principle operates on every plane of being, not only the biological — present at all times as a structural feature of creation itself. Distinct from divine_marriage (a specific reunification event or symbol) and aeons (paired divine beings arranged in syzygies, not a universal structural claim).
The entire passage is structured around masculine-feminine divine pairings: father/mother (Yod/He), son/bride (Vau/final He), 'male and female' bound together, and 'two lovers who embrace each other.'
The balance of two contrary forces as the structural law of cosmos and operation — Lévi's equilibrium, expressed in Kabbalah by the senary: the will of God in its first cause, liberty in man, mathematical equilibrium in matter; the twofold vibration required to direct the Astral Light safely.
The passage explicitly references 'equilibrium' ('they ascend within the equilibrium') and 'balanced power' ('how in balanced power ascend the letters of Tetragrammaton'), describing the harmonizing balance of the divine letters in conjunction.