Kabbale

When Simone de Beauvoir asserted "One is not born a woman, but becomes one" didn't she paraphrased, in others circumstances, the Hebraic letter Qof (the needle cat", or "the narrow tunnel from where no return is possible") which recalls that "one doesn't become a man, but becomes one" ? A difficult renunciation to the superficiality temptation, to eventualities of each time which suggests to embrace, with its bunch of short satisfactions but with this tragic and poisoning feeling "that one doesn't live for nothing"...

Mem, Nun, Samech evoke three feminine elements. Both motherly and reassuring (Mem) and worrying (Nun, just like the Lilith, Melusine and other Serpent...) the letters of the Hebrew alphabet is in the succession of openings and closings. To Franck Lalou who defines himself as an "admirer of letters", the Hebraic thought is comparable to an individuation way. We may be a believer or an atheist: we are waiting for everything that will get us out of the system in which we close ourselves. To him, the study of the symbolism of the Hebrew alphabet is one of the ways to the genuine Self... (or at least an understanding of the "Other's face").

"The marvelous thing in the Hebraic alphabet is its great balance between the drawing, the symbolic and the ritual. On our way through the symbolic of the Hebraic letters, we shall see in this part the symbolic of the Heth-Teth, the Yod, and the Lamedh. These five letters could be summed up in the following sentence: I step back (Heth), I run towards the unknown, I jump (Teth), I find myself at the bottom of a hole (Kaf) and the providential hand (Yod) comes to rescue me. Once this step is passed, the goad (Lamedh) will give me intuition, and the energy, to always go further... 

"The heart of the Hebraic thought, and of the symbolism of its alphabet, is the dynamic created by the succession of the unification and the parting" repeats Frank Lalou. After Aleph and Beth, Gimel and Dalet, Frank Lalou talks about the symbolism of the fifth, sixth, and seventh letter of the Hebrew alphabet.  The Hé (5) comes from an Egyptian hieroglyph, and represents the breath, the prayer in motion, "each time I am in life, in motion, I am praying" asserts Frank Lalou. This motion which precedes the door (Dalet) is inherent to the mystery of embodiment according to the Hebraic thought: the praying man is "doing" (individuation?) and not "imitating some model".

After the letters Aleph (One) and Beth (House), we continue our symbolic learning of the letters of the Hebraic alphabet with Gimel and Dalet. We have just passed the Unity and the Duality, we are now on our way in this great alphabet, almost as a maze, which symbolic force lets us thoughtful at each step.

At the beginning God created the alphabet! In the Jewish tradition, indeed, it is said that God created the world with the Hebraic letters. By the combination of these two fundamental letters the whole creation was formed, and its from the name formed by the two first letters : « aleph-beth » that that the speech was born. Franck Lalou, by his mastery of the Hebraic calligraphy, talks about the metaphysical strength

According to the Kabbalist tradition the 22 letters of the  Hebraic alphabet presides to the creation of the Universe. They conserve the memory and the vibrations of the origin. The art of Hebraic calligraphy enables to connect to this memory and the energy of the beginning. Like others great calligraphic traditions, it not only the art of writing sacred letters but also an inner way, a physical and spiritual commitment which goes beyond the simple technique of writing. A way closer to musicality than the seeking of the beautiful,

Hermes Trismegistus forged in the Emerald Table a gold key: "What is down, is like what is above; and what is above is like what is down, to do miracles of one single thing... " Arouna Lipschitz  takes up this key and invites us to reveal the mysteries of incarnation of Man, his place is the world, through an original lecture of the Tree of Life. The Tree of Life is a symbolical unlimited structure: it is not only a metaphor of the mystery of creation, but also a metaphor of the relation of man to the Self and the Other.

For what reasons does Kabbalah (which let's say it again is a synonym of the word "plot" in English - it would about time that our encyclopedists change this, Ed) does it
In what consists this initiatory Jewish metaphysic and what is its significance now? To answer this question, we have gathered, with Fred Abram Profeta, two kabbalists: Marc Halévy and Michael Sebban.
"Man can only know what he ca name" says Marc Halevy, "it's the look which creates the object and not the opposite, so what exists is names, it's because we name it that it exists and what we can't name doesn't exist. The letters describe the world and God can be said in letters (...)

Carlo Suares (1892-1976) is a French writer, painter and Kabbalist.  Interested by philosophical and religious reflection, he studied sacred texts and Kabbalah.
"There are as much Kabbalah as Kabbalists. If we can criticize, we can reproach them to base on mythic meaning of words and not to have discovered the ontological meaning of numbers" he writes in "The Kabbalah's Kabbalah". To the author a Gematria adept which consists in adding the numbers of each word or a series of word and to put them in relation with others to give them a sacred meaning, the phenomenon of conscience conscious is the proof of ontological knowledge.