IJSP Number 3, 2021

49 wrong or ‘not kosher’? Is it maybe our psychotherapist, or our supervisor who could raise the question about the validity, pertinence, or justification of the system in which we are living? Are they not involved too, and in most cases engulfed in their job or multiple jobs (because they need to earn money, because they need to spend money, because they need to consume, because they need...)? Were they not coached too, as us all after all, into believing that life is a 180% engagement in the total commitment of losing oneself in all that has to be done just because it has to be done, or because others state it has to be done? Where does there remain any time for self-coaching, self-understanding or self- development? Despite all these pessimistic ideas, we could ask a nonsensical question such as: what if we would, after all, try to stop consumerism? Could we, for example, keep from buying superfluous things? The problem nowadays is not to consume or not to consume, or to buy or not to buy, but to be capable to limit, or even to restrain consumption, to control the addiction of consumption. The contemporary human arrived to belong to the market and the policies of the market; she/he is an active part in its calculations. The whole world is a gigantic (market)place where everything and almost everyone is for sale. In such a consumer economy everything is quantified in order to equate persons with numbers. Such equivalence is, as such, a bi-univocal correspondence between the human being and her/his ‘value’. Consequently, the clients sale their problems to a therapist who sales her/his difficulties to a supervisor (“They bought and sold, they did as they were told” [6]). What we have today in our so postmodern society, is nothing more and nothing less than a new soteriology, this time a materialistic one (if such an idea is possible, and as it appears, it is). Our spiritual life, our great philosophical questions, or our great and generous expectations – nurtured during adolescence – are dissipated in the wind: “The child is grown//the dream is gone.” [6]. We were taught that there is no spirit, there are no celestial or, demonical beings, for that matter, but only matter governed by the laws of nature which, by the way, were discovered by humans, and placed there, in their physics books, as if they were placed there by nature itself. However, such a discussion seems to be more suited for metaphysical or some epistemological circles. As psychologists or psychotherapists, we are more concerned with the fact that, somewhere en route, that strange entity called soul or spirit has been thrown – the baby with the bathwater – out of its own home science, namely psychology. Consequently, we have a modern science called psychology that does not care a lot about the soul ( psyche in Greek). Therefore, the question: What is psychology concerned with, if not the study of the soul problem? Our scientists reach as far as to play interesting but irrelevant word games by replacing soul with psyche , word of Greek origin and with a more scientific flair. If we consider all that and attempt to understand where we stand with our psychology, it is