Spiritual Currents: The Occult vs. Kosher Kabbalah in Today’s World

6 min read

How the teachings of the occult stand in contrast to the divine wisdom of kosher Kabbalah and why every choice we make is a step towards light or darkness.

In an era where spiritual exploration has become increasingly diverse, it is imperative for the Torah-observant community to be discerning about the forces that operate in the world. One such force is the realm of the occult, which has gained prominence in contemporary society. Jeremiah Schwartz, a self-proclaimed master occultist, provides a window into this world. This article aims to enlighten the Torah-observant community about these forces, contrasting them with the teachings of kosher Kabbalah as elucidated by sages like the Arizal and the Ramchal.

Schwartz discusses the Kabbalistic tree, emphasizing its dual aspects: the front side known as the Sephiroth and the back side known as the Klippoth. “These Black magicians are spiritually evolved beings who are knowledgeable about universal principles but work with the universe in its negative aspect,” he claims. In contrast, kosher Kabbalah, as taught by the Arizal in his seminal work “Etz Chaim,” focuses on the Sephirot as divine emanations through which Hashem interacts with the world. The Klippoth, on the other hand, are considered realms of impurity that one should avoid (Etz Chaim, Shaar HaKlippot).

Schwartz describes a “mass collective ritual” aimed at pulling souls into the negative polarity. “The individuals governing the planet, including myself, are negative beings or Black magicians,” he states. This stands in stark contrast to the Jewish concept of Tikkun Olam, the repair of the world through positive deeds and Torah study. The Ramchal in “Mesillat Yesharim” emphasizes the importance of choosing the path of righteousness and warns against the forces that pull us away from it (Mesillat Yesharim, Chapter 2).

According to Schwartz, various industries like music, television, and film use “Kabbalistic programming” to manipulate the energy field of the observer. “The formula for pulling people into the Klippoth is through death and sex energy,” he asserts. The Torah teaches us to elevate the sparks of holiness in the physical world, a concept elaborated upon by the Arizal in his discussions on the rectification of the soul (Etz Chaim, Shaar HaTikkunim).

Schwartz argues that society is being strategically programmed to embrace the feminine aspect, thereby priming the energy field to be negatively polarized. “This is why women are generally treated better than men in society; it’s not about gender but about the energies of the masculine and feminine,” he explains. In kosher Kabbalah, the harmonious balance between masculine and feminine energies is symbolized by the divine attributes of Chesed (kindness) and Gevurah (strength), as discussed by the Arizal (Etz Chaim, Shaar HaSefirot).

Hashem, in His infinite wisdom, created a world with dual elements—good and bad—to provide humanity with the gift of free will. The Talmud states, “All is in the hands of Heaven except the fear of Heaven” (Berachot 33b), emphasizing the importance of our choices. Schwartz’s focus on the Klippoth serves as a reminder that the power to choose between light and darkness is real and active in today’s world.

Our sages have long emphasized the importance of being aware of the forces that operate in the world but not to obsess over them. The Talmud warns against delving too deeply into matters of the Klippoth (Chagigah 14b). The Ramchal, in “Derech Hashem,” also advises against engaging with forces that are beyond our understanding (Derech Hashem, Section 1, Chapter 5). Awareness is crucial, but it should not lead to obsession or divert us from our primary focus—serving Hashem and studying His Torah.

Understanding the active forces that oppose the teachings of Hashem and the Torah equips us to better fight the “wars of Hashem.” The Talmud states, “Whoever engages in the study of Torah is considered as if he is engaged in the wars of Hashem” (Sotah 10a). This study enables us to reject the mindsets of the Rasha (wicked) and the Erev Rav (mixed multitude), who are influenced by the Klippoth, as discussed in the Zohar (Zohar, Parashat Beshalach).

Every action we take either draws down positive energy or negative energy into the world. The Baal Shem Tov, the founder of Hasidic Judaism, taught that even a simple action can bring down immense divine light or, conversely, contribute to the forces of darkness (Keter Shem Tov, Section 1). This concept is in stark contrast to Schwartz’s claim that “the formula for pulling people into the Klippoth is through death and sex energy.”

In light of the contrasting perspectives between the occult as described by Schwartz and the teachings of kosher Kabbalah, it becomes evident that the Torah-observant community must be both vigilant and discerning. The Mishnah states, “Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot” (Pirkei Avot 2:1). Every action we take has the potential to either elevate or degrade the spiritual fabric of the world.

The importance of community and education in combating these forces cannot be overstated. The Talmud teaches, “Either companionship or death” (Ta’anit 23a), emphasizing the vital role of community in spiritual growth. Educational initiatives that focus on the teachings of our sages can serve as powerful tools to counteract the allure of the occult and other forces that stand in opposition to the Torah.

Final Words

While the realm of the occult, as described by Schwartz, may seem distant and unrelated to the daily lives of the Torah-observant community, it serves as a potent reminder of the dual nature of Hashem’s creation. The forces that operate in opposition to Hashem and the Torah are real and active, and awareness of these forces is crucial for spiritual growth and fortification. However, it is equally important not to become consumed by this awareness, as our primary focus should remain on Torah study and mitzvot, thereby fulfilling our role in Tikkun Olam, the rectification of the world.

This article serves as an exploration and not a conclusion, for the journey of Torah study and spiritual growth is ongoing. May we continue to choose the path of light, drawing down positive energy into the world, as we navigate the complexities of contemporary spiritual currents.

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