Some ideas in Kabbalah are difficult to grasp because they don’t materialize in our physical world but in this article, we will try to establish a connection between it and Holistic healing.

Concepts such as the “ruach”, “mayim nukvim” and Sephirot are often left in the realm of the theoretical because most of us find no parallel in everyday living. How do we understand that which we cannot experience?

Yet, the theory behind holistic healing can be a great aid, because it touches upon the “spiritual realms”, as opposed to what science considers “real” (i.e. only that which can be empirically proven).

It shouldn’t come off as a surprise to see that much of modern science and modern medicine severely limits our scope of understanding. Both see people as mere sacks of meat that evolved from monkeys that hit their heads on each other. The implication is far more sinister than most people imagine. The result is the belief in the evolution lie, that there’s no soul, and that there’s no God (chas v’shalom).

This is all done on purpose by the forces of the Sitra Achra so people think low of themselves, that there’s no use in striving for anything higher than their desires and, as long as you are not killing anyone, you are a good person. Who can prove otherwise anyway?

Since the great health scam, I’ve been delving into holistic healing and comparing systems. Holistic healing comprises, but is not limited to a variety of “alternative health” disciplines and treatments such as aromatherapy, naturopathy, acupuncture, Reiki and other energy healing treatments. It’s about treating mind, body and soul in a harmonious way, considering the person as a whole.

We are all energy beings, made out of increasingly ethereal levels of energy.

I wish I had learned about this stuff a long time before because they are incredibly important to achieving true health and vitality. To my great (and pleasant) surprise, Judaism’s view on health is congruent with holistic healing in general.

The similarity and positions between these two are so striking that it should be no surprise that miracles are caused to a great extent by energy manipulation and other holistic concepts.

I believe the “final frontier” to be crossed is when people realize that over 90% of what they learned is a lie, that they are much more powerful than they realize (both mind and body), and that grand conspiracies have been happening throughout history non-stop to destroy their connection with Hashem. Among other things.

But let’s not get sidetracked. This will be for another article.

The descent of Mochin according to Kabbalah

This is an oversimplification, but according to Kabbalah, everything we do, including Torah study, Mitzvot, Tefilot, Ma’assim Tovim and Yichudim, aims to bring a Tikkun (rectification) to the Partzufim of Zeir Anpin and Nukvah. Hashem, in his great compassion, created the Partzuf (spiritual system) of Zeir Anpin lacking Mochin (the Sephirot of Chokhmah, Binah and Da’at) and the Partzuf of Nukvah lacking all the 9 Sephirot except for Keter.

Our goal as Jews is essentially to rectify each of these Partzufim, by bringing what they lack through these actions I listed. In doing them according to Halacha, we are able to make the berurim of the Kelim (vessels) and Nitzotzot (sparks) that fell in the worlds of Beryah, Yetzirah and Assiyah, elevate them to Atzilut, then bring them up even higher together with the Orot (lights) to Adam Kadmon, effect a union, and bring down the Mochin that are lacking. B’Kitzur, this is what we are doing.

Now, one of the great revelations of the Rashash (Rabbi Shalom Sharabi) is that each act of service we do has its own set of spiritual worlds of Adam Kadmon, Atzilut, Beriyah, Yetzirah and Assiyah that need to be rectified. This order follows for literally everything we do and is unique for each and every person. For example, each Jew has his own set of spiritual worlds for the Mitzvah of waving the 4 species, but we all share a common set which is for Klal Israel. It should be mindboggling to think how much Hashem desires and honors each and every one of us by creating such an intricate and complex spiritual system.

Mochin (divine intellect) don’t come down straight away. There’s a process that the Arizal does not define so clearly, but the Divrei Shalom (Rabbi Rephael Avraham Shalom Mizrachi Sharabi) who’s the grandson of the great Rashash, does.

According to the Divrei Shalom, the order of descent of Mochin called כל צמא (lit.: “all is thirsty”) as follows:

1. א is for Ohr (אור) Ein Sof (the Light of Ein Sof) vests itself in…
2. מ which are the Mochin (מוחין) of 11 יהוה (Ohr Pinimi) and 11 אהיה (Ohr Makif), which vest themselves in…
3. צ the Tzelamim (צלמים) from Chokhmah, Binah and Da’at of Chokhmah and Binah of Atzilut which vest themselves in…
4. ל the Levushim (לבושים) which is the thin vestment of Neztach Hod Yesod of Binah and Chokhmah (of Atzilut), which vest themselves in…
5. כ the Kelim (כלים), the vessels of Zeir Anpin and Nukvah of Atzilut.

This might seem complicated but think of it as a way of contracting the infinite Light of Ein Sof so that Zeir Anpin and Nukvah (and, afterward, us) can receive it.

Keep in mind that the Levush (#4) is also called Malbush. We’ll see why this is important.

Kabbalah and the energy body

Traditional Chinese Medicine and other holistic systems teach that every living being has a constantly flowing energy body. This subtle energy body is what animates the physical body and enables us to, for example, send an electrical discharge from the brain to move our legs and walk.

So far so good.

This energy body can be expanded or contracted depending on our habits and minset, and this is the part where “science” begins to falter. Part of the reason is that many conditions and sicknesses can be attributed to negative spiritual beings attaching themselves to it.

One holistic healer once wrote that he was able to detect when these damaging spiritual beings attach themselves to the energy field. The solution in many of these cases was to “ground” the afflicted person to the Earth’s natural electrical field either using running water or salt baths since they create this connection.

These forms of “infection” can happen if the energy field is damaged due to stress, overtiredness, bad eating habits, etc. But, naturally, all our positive acts of service to Hashem strengthen it.

Some also postulate that all our memories are stored in the energy body and this can be proven from a few experiments. Patients with tumors needed to have separate parts of the brains removed. In some cases, the entire left side was removed, while in others the entire right side. In all cases, memory was not affected at all.

This seems to corroborate the “theory” that the brain is a sort of “intellectual receptor”, as opposed to confining our consciousness in it. Likewise, traumas can be so difficult to heal because they are imprinted deeply in the energy body. There’s much more to say about this energy/electric body but we will have to limit ourselves here.

However, I believe that this energy body is not effectively the soul.

The Arizal teaches us in the Kavana of the Amidah that we are building the Partzufim of Zeir Anpin and Nukvah of that specific day of that specific week, of that specific month, of that specific year. In Sha’ar HaKavanot, Rav Chaim Vital writes that no Tefilah will ever be like another one from the beginning of Creation until the end. Not on the same day, not when this same day comes the next year, ever.

The way to build these two Partzufim is by bringing down the Mochin with each of the 19 blessings. Once they are fully mature, the Zivug (union) occurs during the last blessing of Sim Shalom. When that happens, we bring down the shefa to the lower spiritual worlds at the concluding bracha.

However, when we bring them down we must be mekaven to use a “protective layer” called Chashmal (electricity) so that the Sitra Achra does not attach itself to it. Fascinatingly, the word Chashmal (חשמל) has a Gematria of 378, which is the exact same as Malbush (מלבוש).

So we can see how everything comes full circle: The Malbush (#4) is (I believe) the very energy/electric body that protects a person from harmful influences and acts as the intermediary between the soul and the physical body.

This can be proven from our list above: the Levushim/Malbush (#4) is the intermediary between the Ohr Ein Sof (#1), Mochin (#2), Tzelamim (#3) together above, and the Kelim (#5) below, which, like the physical body, is the lowest part and destination.

Other insights

I discovered that many ideas of holistic and energy healing helped me understand Kabbalah.

Some of the concepts related to Yichudim, which are meant to arouse “vibrations” in the air and related body parts I didn’t find anywhere, but only in some secular works by holistic healing authors. I believe the so called “aura” is actually the Ohr Makif (surrounding light) of the Nefesh as we learn from Etz Chaim.

I’m not arguing that everything “specialists” write on holistic healing is the absolute truth, especially if it contradicts Jewish Tradition (Torah, Talmud, Zohar, Midrashim or Halacha), or its general spirit. In fact, I hold that if any idea flies in the face of (real) Judaism, Kabbalah and the Shulchan Aruch, it’s false.

All these things need a lot more clarification and I don’t claim to know all the correspondences, but I think we will eventually find that many serious holistic healers had a lot to teach us. We will probably also find that the sages were also masters of “holistic healing”, though they didn’t call it that.

The holistic healing systems can be thought of as a “translation” between the oft-rarified concepts of Kabbalah so we can better understand them, much like the order of contraction from the list above.

Can you think of other connections between Kabbalah and holistic healing?

I’d be happy to update the article with new ideas.