General Principles

Kabbalah Distant Healing (KDH) is designed for people who can not take advantage of Kabbalah Spiritual Healing (KSH) services because they live too far or for other reasons are unable to attend the KSH face-to-face sessions. KDH has been identified with several healing methods practiced within the field of spiritual healing. In our practice, KDH is defined as an intentional distant mental influence process within the context of sacred Kabbalah through which the practitioner is able to have an effect on the physical and mental conditions of the client (Luria, 1988a, 1988b).

Distant mental influence is a generic principle; its potency has received support from a number of scientific studies (see Braud, 2003 for a review). The mechanisms underlying the distant mental influence process, however, are still unknown to scientists. Early Rabbis mastered distant mental influence skills for the purposes of spiritual growth, healing, and helping people improve fortuity in life (Shimon bar Yochai, 1986). The domain of Judaism, which deals with distant mental influence and intentional mental ascension through spheres of the great chain of Being, is called Kabbalah. Thus, distant healing practiced within the context of Kabbalah is called KDH.

The key determinants of the practitioner’s competence and efficacy are knowledge of authentic Kabbalah texts and systems, advanced extrasensory perception and mental influence skills, as well as the active employment of such knowledge and skills through spiritual practices. Kabbalah techniques assist the practitioner in methodical spiritual development and in the advancement of extrasensory perception and distant mental influence skills, which in turn allow the Rabbi to provide efficient KDH (Luria, 1988b). The outlined criterion does not automatically determine the qualifications for practitioners of other KDH methods.

KDH can improve any physical or mental condition, including chronic illnesses, and where traditional medicine can not help. In addition, KSH can enhance quality of, and increasing fortuity in, life (Luria, 1988a, 1988b; Shimon bar Yochai, 1986). Some people are more responsive to KDH than others. Over the course of several years we have observed significant improvements in most of our clients’ health and quality of life.

General Structure

During the Kabbalah Distant Healing session a Rabbi will engage in an intentional mental ascent (kavonah) toward higher realms of existence by accessing an altered state of consciousness in order to exert a mentally mediated influence (Luria, 1988b; for a review of scientific data on how altered states of consciousness operate see Tart, 1990, 2000).

The task of the Rabbi is to identify with the transcendental representation of the client, recognize and stimulate a manifestation of adverse patterns called klipos (shells; Luria, 1988a), and then to select remedial influences to correct the identified adverse patterns (Luria, 1988b). During the following week work focuses on the facilitation of a remedial process through the stimulation of the remedial influence and the attenuation of adverse patterns.

After the first week of the KDH process, the changes are likely to become less apparent. A subsequent healing process is intended to penetrate and alter underlying layers of the adverse patterns. Changes ensuing from the healing process at this stage are subtle and difficult to detect. Durable alterations in essential layers of the adverse patterns, and in turn profound and lasting healing effects, can be achieved after six to twelve months of continuous healing process.

How it Works

According to Kabbalah, mental and physical ailments, as well as quality of and fortuity in life, are underpinned by several factors. One such factor is the robustness of the soul. A soul with blemishes is likely to encounter less fortune throughout the lifespan. These blemishes are manifested in adverse mental patterns (klipos; e. g., depression-marah schorah, impulsiveness-marah lavonah, anxiety-daygos, selfishness-yeshus, arrogance-gayvah, etc). Therefore, through altering adverse mental patterns contingent ailments and elements of misfortune will improve (Luria, 1988b; Rabbi of Liadi, 1998; Shimon bar Yochai, 1986).

Adverse mental patterns (klipos) can be conscious or unconscious (Schneerson, 2001; Shimon bar Yochai, 1986). Interestingly, contemporary scientific research has come to the same conclusion, that emotional and cognitive processes could be both conscious and unconscious (for review see Winkielman & Berridge, 2004; Winkielman, Berridge, & Wilbarger, 2005). Both conscious and unconscious patterns (klipos) are manifested on physical, emotional, and cognitive levels (Rabbi of Liadi, 1998; Shimon bar Yochai, 1986; Schneerson, 1989, 2001).

This ancient Kabbalistic approach has received support from recent scientific findings (see Ogden & Minton, 2000 for a review). On a physical level, manifestations range from slight bodily sensations to severe illnesses. On an emotional level, manifestations range from inadequate situational emotional responses to impairments in general emotional states. On a cognitive level, manifestations range from covert false assumptions and beliefs to explicit lapses in logic and rational thinking. According to Kabbalah, misfortune in life is another domain in which adverse mental patterns are manifested (Luria, 1988b; Rabbi of Liadi, 1998; Shimon bar Yochai, 1986; Schneerson, 1989, 2001).


The first stage of the KDH session is to identify the most essential underlining adverse mental patterns (klipos). When the practitioner exerts a distant mental influence, symptoms begin to emerge. Then client will have to identify these symptoms and their implications on physical, emotional, and cognitive levels. Next, the Rabbi will attempt to identify a remedial influence for the identified adverse mental pattern. When such an influence is found, the client may instantaneously feel relief of symptoms. Subsequently, a corresponding Kabbalistic treatment method will be selected (Luria, 1988b; Rabbi of Liadi, 1998).

The client will also be given exercises aimed to induce the remedial influence. The client’s practice of these exercises at home is crucial for achieving pronounced and lasting effects. Continuous distant mental influence exerted on a daily basis by the practitioner throughout the duration of treatment will facilitate and potentiate the efficacy of the exercises practiced by the client at home.

Given that more than one adverse mental pattern is usually involved in experienced ailments, optimal results are achieved through improving all related patterns. Proportional to the degree of accomplished permanent alterations in adverse mental patterns, the client is expected to experience durable improvements in mental and physical ailments, as well as encounter more fortunate life occurrences.

Although a temporary relief of mental and physical ailments might be achieved quickly through exerted distant mental influence, the attainment of lasting results requires permanent alterations in adverse mental patterns. The distant mental influence itself entails healing effects; however, the magnitude and duration of these effects is greatly increased when the client continues to work on a regular basis with symptoms elicited during the session through doing Kabbalistic exercises suggested by the Rabbi.


After the first week of the KDH process, changes are likely to become less apparent. However, if the KDH process is terminated, the occurrence of relapse is likely. In instances when adverse mental patterns are activated by external stimuli, healing effects of distant mental influence are decreased. If distant mental influence is not subsequently reestablished its effects are likely to be suspended (Schneerson, 1989, 2001).

In addition, initial alterations in manifestations of adverse mental patterns involve only superficial layers. As distant mental influence penetrates to more essential layers of adverse mental patterns, the changes become more refined and difficult to detect in superficial manifestations. Profound changes may entail alterations in life circumstances, fortuity, and destiny.

In order to achieve durable alterations in the essential layers of adverse mental patterns, and in turn produce profound and lasting healing effects, the practitioner needs to reestablish and maintain the effects of distant mental influence on a daily basis. Significant improvements of mental and physical conditions, as well as quality of and fortuity in life, can emerge after six to twelve months of continuous healing process.

Braud, W. (2003). Distant mental influence: In contribution to science, healing, and human interactions. Charlottesville, VA: Hampton Roads.

Luria, I. (1988a). Eytz chaim [The tree of life]. In C., Vital (Ed.), Kitvei Ari [Writings of Ari] (Vol. 1-2). Jerusalem: Vedebsky.

Luria, I. (1988b). Shaar HaKavonos [The gate of mental intentions]. In C., Vital (Ed.), Kitvei Ari [Writings of Ari]. Jerusalem: Vedebsky.

Luria, I. (1997). Toras HaGilgul [Principles of reincarnation]. In C., Vital (Ed.), Kitvei Ari [Writings of Ari]. Jerusalem: Ahavas Sholom.

Ogden, P., & Minton, K. (2000). Sensorimotor psychotherapy. Traumatology, 6 (3), article 3.

Rabbi of Liadi, S. Z. (1998). Lessons in Tanya (Y. Wineberg, S. Wineberg, & L. Wineberg, Trans.). New York: Kehot.

Schneerson, S. D. (2001). Sefer hamaamorim 5666 (4th Ed.) [Anthology of discourses]. Brooklyn, NY: Kehot.

Schneerson, S. D. (1989). Sefer hamaamorim 5670 (3rd Ed.) [Anthology of discourses]. Brooklyn, NY: Kehot.

Shimon bar Yochai. (1984). Sefer HaZohar [The book of splendor]. Jerusalem: Kuk.

Tart, C. T. (Ed.). (1990). Altered States of Consciousness (3rd Ed.). New York: HarperCollins.

Tart, C. (2000). States of Consciousness. New York: Dutton.

Winkielman, P., & Berridge, K. C. (2004). Unconscious Emotion. Current Directions in Psychological Science, 13 (3), 120-123.

Winkielman, P., Berridge, K. C., & Wilbarger, J. (2005). Emotion, behavior, and conscious experience: Once more without feeling. In L.F. Barrett, P.M. Niedenthal, & P. Winkielman (Eds.), Emotion and Consciousness (pp. 335-362). New York: Guilford Press.

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