Psychiatrist and President of Üsküdar University, Prof. Nevzat Tarhan, participated in the Spiritual Support Course organized online by the Turkish Ministry of National Education's Directorate General for Lifelong Learning. Drawing on examples from Risale-i Nur’s Treatise on Illness, Tarhan addressed the relationship between religious coping methods and psychotherapy. He emphasized that spiritual and religious approaches are gaining increasing importance in modern psychiatry and highlighted the role of concepts such as patience, gratitude, mindfulness, and the search for meaning in psychological resilience and mental healing. Prof. Tarhan stated that the themes in the Risale-i Nur help individuals analyze themselves and that patience and gratitude offer transformative effects in leading a meaningful life. He noted that the relationship built with God brings individuals a sense of peace, reverence, hope, and trust.
The online event attracted significant interest from participants.
“The importance of religious coping techniques is increasing”
Prof. Tarhan explained that religious coping methods are becoming more significant in psychiatry today: “Treatise on Illness demonstrates how one can cope with diseases and problems through religious coping or, in other words, as a psychotherapy technique. In recent years, a substantial body of scientific evidence has emerged on this subject. Harvard’s publication titled Spirituality, Religion, and Mental Health and Oxford's studies address this topic. We also see that enough data has accumulated on spiritual support in evidence-based psychiatry books. As a result of these developments, Harvard even opened a special department for this field. In psychiatric clinics, the importance of religious coping techniques is steadily growing. I have found valuable new sources on this subject. In our university and hospital, we have reviewed almost all chapters of these books during our multidisciplinary meetings, and just a few remain. I have synthesized these resources. I also specially imported the book The Hacking of the American Mind by Robert Lustig, an endocrinologist. In this book, he scientifically critiques American capitalism through dopamine and serotonin, showing how the system has enslaved Americans and hijacked their minds. I am considering translating this book into Turkish…”
“Spirituality is entering the field of positive science”
Stressing the need to synthesize religion and spirituality, Tarhan said: “For the first time, spirituality is entering the field of positive science, which is a significant development. Historically, religion and spirituality were positioned as being in opposition to the material world. Religion and the world were separated. However, this book makes a distinction: when elements like meaning, purpose, mental health, connection, existential relationships, peace, awe, and hope are present, an individual remains balanced. When there are problems in these areas, issues like depression, suicide, anxiety, and addiction arise. As seen in the field of psychoneuroimmunology, when the immune system is disrupted, heart disease, cancer, and death rates increase. In contrast, the book published in 2012 proposes a new approach that addresses religion and spirituality together. Spirituality is not only tied to religion; religion is at its core, but the material world is also included. It advocates for the synthesis of religion and spirituality. While mental and physical illnesses are still addressed, they are now approached holistically rather than instrumentally. Neuroscience now shows us that this area can be scientifically studied, which is a very important development.”
“If we have a Good intention, conscience acts accordingly”
Tarhan drew attention to the neuroscience of intention: “The word ‘spiritual’ actually means meaning. For example, when we look at an insect or a flower with a spiritual perspective, we see it through the lens of meaning. This is a spiritual view that is approaching the matter not just physically, but in a meaning-centered way. Similarly, we have organs of meaning. For instance, Ibn Sina centers on the conscience. Here, we center on intention, because today there is neuroscience behind intention. It has been proven how the areas of the brain associated with intention function. The conscience operates based on intention. If we have a good intention, conscience acts accordingly and guides us. If the intention is bad, it follows a different path. For instance, if someone’s conscience is ruled by their wallet, it does not mean they are heartless, but it may simply mean their internal compass is off. Their inner guardian may be working with the wrong measure. Here, intention provides the measure for the conscience. The soul, the self, the heart… all of these are connected within this system.”
"We aim to strengthen therapeutic powers"
Emphasizing the importance of ten core therapeutic powers rooted in spiritual values, Prof. Nevzat Tarhan said: “These include a sense of awe, sincerity and prayer, attributing meaning to life, patience, gratitude and thankfulness, compassion, honesty, competence and trustworthiness, being conscientious, humility, and the awareness of servanthood. All of these are spiritual values, and at the same time, therapeutic strengths. We strive to cultivate these during the treatment process.”
What does artificial intelligence say about the treatise on illness?
Sharing AI’s interpretation of the Treatise on Illness with participants, Prof. Tarhan noted: “Artificial intelligence states the following about the Treatise on Illness: ‘Illness should not be evaluated solely as a physical condition but also as a process of spiritual education.’ This approach aligns with modern psychological methods such as physical restructuring and acceptance-based therapies. Principles like the search for meaning, cognitive transformation, emotional confrontation, and spiritual growth are embedded. Concepts like meaningful speech, patience, gratitude, facing death and suffering, hope, prayer, eternity, compassion, and surrender build ego discipline. AI also notes that individuals construct a spiritual identity through community and social benefit. In essence, AI interprets the Treatise on Illness as contributing to the construction of a spiritual identity. Truly impressive, to be honest, AI has analyzed this work better than we have.”
“Patience is the path to psychological resilience and spiritual maturity”
Stating that patience teaches conscious waiting, Prof. Tarhan explained: “Patience is not passive endurance, but a spiritual discipline lived with awareness and meaning. When used actively and purposefully, patience becomes a meditative act. It rejects the meaninglessness of suffering and adds meaning to it. It transforms loss into gain without eliminating it. In psychological resilience training, patience is interpreted this way. In the Treatise on Illness, especially in the 2nd, 10th, 12th, and 25th Remedies, this concept is addressed. It states: ‘Patience is the art of making time meaningful.’ Patience is not surrender to pain but the resistance of the soul. The quote, ‘The effect of wasted suffering is short; patience yields long-lasting reward,’ reflects this view. It turns time spent in illness into spiritually rewarding moments. It teaches long-term gain in exchange for short-term pain, which is similar to cognitive restructuring techniques. Patience is also a state of knowing, that is, knowing that suffering is not in vain. The Treatise states, ‘Hours spent in illness are regarded as worship.’ Even while in pain, the person remains spiritually rewarded, and that knowledge nourishes patience with hope. This is a meaning-oriented approach, which a therapy technique where one manages emotion knowing it is not in vain.”
“The treatise on illness enables self-reflection”
Citing examples from various remedies in the Treatise, Prof. Tarhan said: “The Treatise is not only a religious coping method but also a path to self-analysis. Its themes guide individuals through that process. Especially in the 2nd Remedy, the Treatise invites the reader to awaken from heedlessness, and the 5th Remedy serves as a strong teaching in this regard. Illness is a mountain of heedlessness, and it reminds us of death. In healthy times, the realities of life and death are often forgotten. Illness acts like a jarring sermon that triggers awakening. The 1st and 5th Remedies in particular raise awareness after thematic life events. Self-awareness and recognition of one’s weakness are discussed in the 6th and 13th Remedies. No matter how strong a person wishes to be, illness reveals their limitations and their need for divine assistance. This begins the process of self-awareness. The ego-centered perspective starts to dissolve. The Treatise supports this journey both spiritually and therapeutically. The realization that control does not lie in human hands is emphasized in the 14th Remedy. True healing comes from God; doctors and medicine are merely means. People often strive to control everything, but illness shows the limits of that effort. This aligns with the psychological approach of ‘letting go of control’ as seen in Acceptance and Commitment Therapy (ACT). The search for meaning in life is addressed in the 6th, 10th, and 25th Remedies. If death is real and illness is its messenger, then life must be lived meaningfully. This line of thought leads a person toward a deeper inquiry into the purpose of life.”
"Gratitude begins with recognizing the blessing"
Highlighting that true gratitude arises from a state of awareness, Prof. Nevzat Tarhan said: “The first step is patience. The second is awareness. The third step is gratitude. In the context of illness, gratitude is not merely a religious obligation, but also a tool for psychological healing and spiritual restructuring. Within the experience of illness, gratitude is more than giving thanks for what one has, and it becomes a mental and emotional transformation in the face of loss, deficiency, and pain. In this sense, gratitude has a psychotherapeutic function. It is a transformative form of awareness that provides emotional stability. It also lies at the heart of faith-based positive psychology. Through gratitude modules used in positive psychotherapy, individuals gain a spiritual perspective that helps turn even small hardships into gains. Gratitude begins with recognizing the blessing. Moreover, it is not limited to what we consciously posses, and it also includes what we have but often overlook. Your hands work, your feet walk... These may seem ordinary, but they are hidden blessings. This state of awareness is what gives rise to true gratitude.”
What stresses people most...
Pointing out that the greatest enemy is loss of meaning, Prof. Tarhan explained: “Confrontation is the breaking of denial and the establishment of contact with reality. People deny illness and say, ‘No, I will not die.’ Illness gives a false sense of security, and they see it as a threat that can be defeated. Denial misleads the person. Like an ostrich burying its head in the sand while the rest of its body remains visible, thinking the hunter will not see it. Illness breaks this illusion. It shatters heedlessness, reminds us of death and belonging. The Sixth Remedy helps the self realize its transience and brings a renewed view of divine reality by breaking false attachments and identities. The Thirteenth Remedy involves confronting one’s own flaws. The Thirteenth and Eighth Remedies help a person recognize their sins. Illness washes the heart, and nothing remains hidden, everything surfaces. These remedies guide individuals through the stages of emotional confrontation, such as, denial, anger, suppression, and help them enter the stage of trauma resolution. This is when the process of what we call ‘radical acceptance’ begins. The Eighth and Tenth Remedies involve accepting pain with patience and attributing meaning to suffering. This helps resolve uncertainty. Because when you give meaning to something, your biggest enemy, that is, loss of meaning, is neutralized. Meaninglessness is a person’s intolerance of uncertainty. This is what causes the most stress. Death, meaninglessness, loneliness, and these are all sources of existential and intellectual crisis.”
"The deepest relationship is the one with God"
Explaining that connecting with God increases serotonin in the brain, Prof. Tarhan said: “Connecting with God is the soul’s most essential function. The soul stimulates serotonin production in the brain, and this connection with God becomes active during that process. To bond with God means to bond with meaning, and both in the abstract and in terms of the hereafter. Because of this meaningful connection, the brain releases a strong serotonin response. You feel as if you have fallen into a calm pool, but you experience peace, happiness, and awe. The Ninth Remedy is about bonding, and it heals a person. Divine attachment builds unconditional acceptance, meaning, and a sense of trust. Think of life as a car. No matter how fast or capable the car is, it cannot move forward if it is in an environment where you are misunderstood. Social bonding works the same way. However, if you are connected to God, you can move forward, and even soar. With divine attachment, loneliness finds its strongest remedy. If you seek a friend, God is enough. In the modern age, deep relationships have weakened; friendships have become superficial. But the deepest relationship is the one with God.”
Üsküdar News Agency (ÜNA)