On the basis of my own beliefs and practice I would say yes, but others might contradict me, and ultimately it is a matter of definition.

Jewish writers on the subject tend to downplay aspects of Kabbalah which conflict with orthodox rabbinical Judaism, so that we do not see the heretic Nathan of Gaza classed as an important Kabbalist, despite the fact that he was very influential for almost two hundred years. We hear little about the non-rabbinic "Baal Shem" or "Masters of the Name" who used Kabbalah for healing and other practical purposes. There is ample evidence that many magical practices currently associated with Hermetic Kabbalah were widely used and well understood by some of the most famous rabbinic Kabbalists.

It is the author's opinion that Hermetic Kabbalah has preserved up to the current day many practical techniques, and R. Aryeh Kaplan makes the following significant comment:

"It is significant to note that a number of techniques alluded to in these fragments also appear to have been preserved among the non-Jewish school of magic in Europe. The relationship between the practical Kabbalah and these magical schools would constitute an interesting area of study."

A more difficult question is whether Hermetic Kabbalah conforms to the spirit of Jewish Kabbalah. One of the most visible distinctions is that between theurgy and thaumaturgy, between the attempt to participate in the workings of the divine realm for the betterment of the creation, and the attempt to interfere with its workings for personal betterment. Modern Kabbalah outside of Judaism appears in many guises, and is often associated or combined with ceremonial or ritual. It may be mixed with a wide range of theosophical traditions. This does not in itself set it apart from historical Kabbalah. Ritual has always been an integral part of Kabbalah, and Kabbalah has absorbed from cultures and traditions all over Europe and the Middle East. Even the distinction between theurgy and thaumaturgy may be meaningless, as similar techniques can be used for both - only by examining intention could one begin to judge which was which.

Given the lack of a dogmatic tradition in Kabbalah it is not clear that the question about the legitimacy of Hermetic Kabbalah is meaningful. Even within Judaism it is unclear what the authentic spirit or tradition is - there are large differences in outlook between someone like Abraham Abulafia and Isaac Luria.

There is no good answer. One person will be reassured that the tradition is alive and going off in many different directions - that is the sign of a living tradition. Another person will feel threatened by outsiders and dilettantes who are bringing the tradition into disrepute. About the only thing which can be said with complete certainty is that there is a great deal of prejudice. Just about everyone who studies Kabbalah seems to be certain that someone else hasn't a clue what Kabbalah is about!