In Maurice Friedman's discussion and analysis of Hasidism in the text, "Religion and Psychology: A Dialogical Approach," the author looked into the religious beliefs and practices that characterize Hasidism as a mystical religion. Its character of being mystical is grounded on the fact that it utilizes the material world in order to create "personal connections" with God-that is, Hasidim believe that God is manifest in both animate and inanimate objects in this world. This is the main reason why Hasidim is known for their mystical practice of their religious beliefs; for every experience and object they encounter, the put meanings to it that have somehow direct or indirect relationship with God.
             Notable in Friedman's discussion of Hasidism is the observation that, since Hasidim religious expression is primarily experiential, it is inevitable, then, that the religion be analyzed using a psychoanalytical perspective. This method was not used by Friedman, for the reason that the author believed psychology does not provide an accurate description of religious experiences, specifically from the Hasid's perspective as a believer and follower of Hasidism.
             Despite this deviation in Friedman's analysis of Hasidism, this paper discusses Hasidism from three perspectives: Friedman's analysis, Hasid's religious experience from a psychoanalytical perspective, and from a personal perspective as well, as reflected upon by the researcher of this paper. The researcher posits that, upon reflecting on the viewpoints of Friedman and psychoanalysis on Hasidism, it can be said that Hasidism as a religion and cultural institution in the society allows the individual (Hasid) to create and give meanings to his/her life and activities by attributing these as works of God projected through the material world. That is, Hasidism's ultimate objective is to restore the "original harmony" that...