Kabbalah Spiritual Healing

General Principles

Kabbalah Spiritual Healing (KSH) is a healing procedure based on ancient Kabbalistic spiritual techniques. In order to achieve the most efficient results KSH integrates face-to-face sessions and Kabbalah Distant Healing (KDH). 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 KSH (Luria, 1988b). The outlined criterion does not automatically determine the qualifications for practitioners of other KSH and KDH methods.

KSH 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 KSH 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 Spiritual Healing session, two Rabbis work with the client simultaneously. In order to exert a mentally mediated influence the practitioner needs to engage in an intentional mental ascent (kavonah) toward higher realms of existence by accessing an altered state of consciousness (Luria, 1988b). Such a state of consciousness operates in different perceptual domains from ordinary states of consciousness. As a result, the practitioner cannot engage in verbal communication with the client while exerting mentally mediated influence since an attempt to do so will entail a descent back to an ordinary state of consciousness, thereby undermining the efficacy of the influence (for a review of supporting scientific data on how altered and ordinary states of consciousness operate see Tart, 1990, 2000). Therefore, while one practitioner is exerting a mental influence from a remote location, the other practitioner is assisting the client in an ordinary state of consciousness in face-to-face communication.

The task of the Rabbi who operates in an altered state of consciousness 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). Following work focuses on the facilitation of a remedial process through the stimulation of the remedial influence and the attenuation of adverse patterns.

The task of the Rabbi who operates in an ordinary state of consciousness is to identify and facilitate the effects of distant mental influence on the client during a face-to-face session, through recognizing the emergence and manifestation of adverse patterns, as well as investigating their implications. In addition, the Rabbi will select and implement adequate Kabbalistic treatment methods (Luria, 1988b; Rabbi of Liadi, 1998). Further work is intended to maintain and foster the remedial process.

After the first week of the KSH 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 of klipos 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 KSH session is to identify the most essential underlining adverse mental patterns (klipos). When the practitioner exerts a distant mental influence, symptoms begin to emerge. The other practitioner attempts to identify these symptoms and their implications on physical, emotional, and cognitive levels. Next, the Rabbi who exerts the distant mental influence attempts 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, the other practitioner will identify properties of the remedial influence and design a corresponding Kabbalistic treatment method (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 and face-to-face sessions 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, the attainment of lasting results requires permanent alterations in adverse mental patterns. The magnitude and duration of KSH effects is greatly increased when the client continues to work on regular basis with symptoms elicited during the session under the guidance of the experienced practitioner.


After the first week of the KSH process, changes are likely to become less apparent. However, if the KSH process is terminated, the occurrence of relapse is likely. In instances when adverse mental patterns are activated by external stimuli, healing effects are decreased. If the healing 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 the healing 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. Additionally, a client will need to attend face-to-face sessions on a regular basis to receive guidance for maintenance of the healing process and instructions for updated exercises. 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.


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

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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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