Seems to be the response for you as well. I don’t know you, but it seems quite clear you are reading your priors into Chassidus, and seemingly, without much basis.

I’m not sure where from you are getting the idea that the rational souls struggle is to be rational. Did you actually learn the maamorim discussing Nefesh Hasichlis?

Please think about which “you” needs to internalize the reality of the nefesh elokis? Does the nefesh elokis need to internalize its own reality? Or perhaps another soul needs to internalize it?

Start from there and it will be a good hook to getting into the sugya.

Hatzlacha!

Yes, of course Chassidus discusses all three souls. However, its objective is that you internalize the reality of the G0dly soul. The struggles of the rational soul to be rational and healthy only concern chassidus in so far as it provides a way to be more holy. But from the perspective of the rational soul and its external commonality that all humans share, both Jewish and non-Jewish, that’s not something chassidus is concerned with as an end for itself. But that’s what psychology is; maximizing the potential of the rational soul, but not necessarily concerned with self-sacrifice. This is why they can seem to be contradictions between psychology and Chassidus.

מה אנו- what are we (‘what’ we are)
מה חיינו- what is our life (‘what’ is our life!)
…
ונבונים כבלי השכל…
ומותר האדם מן הבהמה אין
כי הכל הבל
לבד הנשמה הטהורה שהיא עתידה לתקן…

What I am understanding from it (ונבונים כבלי השכל: Hashem is everything. Not הבל. The perception (I would italicize if I could) of something outside of Hashem is what is הבל. But that is what an עולם- an experience of something as separate from Hashem in order to bring Hashem into it.

Why would anyone want to feel close to Hashem?

In connection to thoughts from חסידות on מצה זו… על שום מה

So for all the people who are comfortable in השכלה and for those who might want to live it further but just don’t know how-

Is it possible to suggest specific communal steps to living the Maamer of likkutei Torah on Sukkos. It speaks about Daagos Haparnasah, and an internal vitality in living כי הוי’ אלוקים אש אכלה.

As a מזבח החיצון
A מזבח הפנימי

From what I’ve experienced: people genuinely want to see it happen. ציון במשפט תפדה- embodied and action engaged way.

Chassidus speaks to the whole person, arguably PRIMARILY to the nefesh hasichlis, and even to the nefesh habahamis. That’s why it discusses taivos so much, as you point out: Chassidus meets the person where they are so they can connect to Hashem.

The nefesh elokis itself doesn’t need fixing (see tanya perek 37). It’s a literal part of Hashem. Like Chassidus, it came into the world to transform the mind and body it inhabits.

As mentioned already in one of the other articles, confining Chassidus to specific areas might be missing the point

I think that’s exactly the point. The dividing line between Chassidus and Psychology isn’t which nefesh is being discussed, since Chassidus clearly addresses the nefesh hasichlis too. It’s the purpose: Chassidus engages it lisheim shamayim.

That’s a far more useful distinction than “wrong nefesh,” and one we can actually have a productive conversation about.

Reuven

The question is not whether it mentions it, but what it says to do with it.

Chassidus harnesses the nefesh hasichlis for the purpose of the nefesh ho’elokis, whereas psychology celebrates the nefesh hasichlis in and of itself.

This distinction between use and purpose is essential. Without it, I don’t see how you can even begin in avodas haChassidus.

Chassidus actually discusses Nefesh Hasichlis quite a bit.

See likkutei Torah im bechukosai, same dibur hamaschil in 5700 and chaviv Adam there. And more.

If you do Yiddish, Rava chazyhe 5690 is a great place to start the journey.

Another reminder to stay humble 🙂

A real takeaway for me that combines both:

Recognizing that Hashem is both everywhere and in everyone and also hidden from us at the same time reminds us to both love everyone and to be humble about OUR perspective of Hashem and His Torah

Reuven