Psychiatrist Prof. Dr. Nevzat Tarhan, stating that a believing person is at peace with themselves, said, 'Believing increases psychological resilience, meaning we can say it has a protective mental health effect.'
Prof. Dr. Tarhan, explaining that the new generation has an inquisitive nature, said, 'This generation is one with a high search for innocence and a demand for justice. Therefore, because of their questions, we shouldn't immediately label them as 'deists.' A person questioning the existence of Allah is not a bad thing. On the contrary, they will question, test, use their reason, and unite reason with the heart. To be able to do this, they need to ask questions. If they don't ask, how can they learn?!'
Tarhan, stating that youth have unmet spiritual needs, said, 'When we meet these needs, the problems in their minds will be resolved. Questioning faith is not a bad thing, but it is necessary to provide correct answers.'
Prof. Dr. Nevzat Tarhan made striking evaluations on the topic of ‘Psychology of Faith and the Effect of Spirituality on Our Mental Health’ in the program ‘Akla Ziyan with Nevzat Tarhan’ broadcast on EKOTÜRK.
Is there a gene related to faith?
Prof. Dr. Nevzat Tarhan, stating that very large-scale scientific studies have been conducted on the subject, said, 'Genetic studies have also been conducted related to belief… More precisely, there is talk of meta-collective genes, that is, supra-mind genes. Four genes are being focused on. The first is the meaning-seeking gene. This gene does not exist in any living creature other than humans. There is a genetic algorithm related to the search for meaning, such as what is the meaning of life, where did I come from, why am I here, what is eternity, does eternity have an end? This should have a genetic counterpart in metacognitive genes. The second is the novelty-seeking gene. This gene has been found. The gene is called DRD4 DRD2. This risky behavior gene also leads to novelty seeking. The third gene is the time perception gene. And the fourth is the death perception gene. No living creature other than humans has the ability to explain death; humans do.'
Humans have a need to believe
Prof. Dr. Tarhan stated that due to all these 4 genetic characteristics, humans have a need to believe in a higher power, to be part of a greater meaning, and to seek refuge in a mental sanctuary. 'In fact, experiments are being conducted on Buddhist monks regarding this. Buddhist monks experience a state of ecstasy; a trance state, exhilaration, excitement. Researchers observe how their brains work when they are fully concentrated. High theta waves are detected in their brains. Those individuals feel as if ‘all desires have been met, all needs have been satisfied, and they have integrated with the universe.’ The same thing exists in Sufi meditation. This is something that has a biological and neurobiological counterpart. Humans have a need to believe. This is a common need… The search for consolation and the desire to be part of a greater meaning are common to all people.'
The most reasonable belief system is the Tawhid faith
Prof. Dr. Tarhan, pointing out that the most reasonable belief system is the Tawhid faith, said, 'When we investigate the conception of God, His knowledge must be absolute, His will must be absolute, His power must be absolute, and He must possess absolute wisdom. He must be able to control everything, but also express everything appropriately and with its reasons, and this life should not be limited to worldly life. Because there is no justice in this world. People are not created equal in this world. If everything were in this world, it would lose its meaning. Therefore, there must be a second life. All of these exist within the Tawhid faith.'
Humans have spiritual needs
Prof. Dr. Tarhan, stating that humans have spiritual needs, said, 'Believing gives a person inner peace. They are at peace with themselves, it increases psychological resilience, meaning we can say it has a protective mental health effect.'
Prof. Dr. Tarhan, stating that a person with a high ego is like a cancer cell, said, 'All religions commonly state that arrogance is wrong, humility is right, and helping others is glorified. This exists in all sacred teachings, and it is not a coincidence. In systems that abolish this, people are prone to doing evil.'
The envelope is a person's religious practices, while the content is morality…
Prof. Dr. Tarhan, noting that faith has two aspects, formal (rituals) and essence (morality), continued as follows:
'That is, there is an envelope and its content. The envelope is the person's religious practices, that is, rituals. The content is the essence, that is, morality. These two aspects, where the formal part represents rituals and the essence represents morality, must be complementary. Some people perform all the rituals; but they easily lie, commit corruption, and take bribes. They consume forbidden things; they say they don't, but they take bribes. Such a contradictory situation arises. All this shows that it is important for the essence and form of religion to be lived simultaneously. One must start by correcting oneself to correct the world. You will start from your inner world; if you correct yourself, it becomes easier to correct your inner world.'
If a religion does not produce trustworthy and competent people, that religion is not being lived!
Prof. Dr. Tarhan, stating that if a religion does not produce trustworthy and competent people, that religion is not being lived, said, 'If it does not inspire trust, if it does not provide reliability, and if a person easily engages in lies, deception, and intrigue in matters they are not experts in, if they do not value competence and merit, if they do not value reputation and trust, then that religious teaching is a false teaching.'
The human spiritual structure is composed of a mixture of benevolent and malevolent emotions
Prof. Dr. Nevzat Tarhan, stating that the human spiritual structure is composed of a mixture of benevolent and malevolent emotions, said, 'Each of us has a personality profile shaped by the influence of benevolent and malevolent thoughts. The benevolent and malevolent emotions and thought patterns we learn from childhood form the foundation of our personality. Additionally, a person has a goal they want to achieve in life, and short, medium, and long-term plans for this goal. As a person progresses on the path of life, they encounter various events. According to Berg, one of the last living examples of psychoanalysis, the malevolent part within us is actually a part of our ego and commands us to do bad things. This malevolent part offers easy gains, benefits, pleasures, and delights that will divert a person from their goals.'
Life consists of choices made at every moment
Prof. Dr. Tarhan stated that life is essentially composed of choices made at every moment, saying, 'If we make good choices, we accumulate good memories, leave positive traces, and do good deeds until the end of our lives. If we make bad decisions, we accumulate bad memories and leave negative traces. Therefore, the malevolent part within us is prone to mislead us at every moment. If a person acts contrary to their beliefs and listens to the desire of that malevolent part which says, 'Nobody sees anyway, nothing will happen,' thinking that no one is watching, they fall into a great delusion.'
We are part of a greater meaning in life!
Prof. Dr. Tarhan also explained that the ability to delay gratification does not occur spontaneously and is a skill that needs to be learned, saying, 'The malevolent part within us impatiently says 'Be quick, be immediate!' and chases after instant desires. It has a monkey's appetite and is dopamine-focused. However, the good part within us is connected to the serotonin hormone; it is concerned with ideas, ideals, and meaning. If a person has an idea, an ideal, and a search for meaning, they can say, 'This pleases me right now, but it is contrary to my future goals. I will not do this, I am giving it up,' and make a correct choice. A person who knows they are part of a greater meaning in life can sacrifice that momentary pleasure and, under the influence of their faith, can later win a much greater reward. People who cannot use this delay skill and have not reached personality maturity cannot fulfill the requirements of their faith because they pursue immediate and quick gratification.'
Humans have a responsibility to develop their soul
Prof. Dr. Nevzat Tarhan, noting that humans, unlike other living beings, undertake the responsibility of developing their soul, said, 'Humans constantly tend to desire more, better, and wish for everything to belong to them. At this point, while a person engages in their inner struggle, they embark on a journey to grow their soul. They need to develop their soul from childish personality traits towards mature personality traits. In this process, it is important to use mature (matur) defense mechanisms instead of immature ones. Immature defense mechanisms are generally selfish, self-serving, and driven by impulses like 'Be quick, be immediate.' However, mature defense mechanisms include virtues such as sublimation, the search for meaning, altruism (being giving to others), and not being self-serving. People who use these mature mechanisms see that the good deeds they accumulate at the end of their life journey outweigh the bad ones. If the ratio of good deeds is above 51 percent, they are also prepared for the afterlife.'
Humans need to mature and give meaning to death
Tarhan explained that in Eastern philosophy, it is accepted that the universe is infinite and that the human soul also exists eternally in this universe, and it is believed that after death, if a person has done good deeds, their soul returns to the world as a higher soul. He said, 'If there is no second life after death where the good receive the reward for their good deeds and the wicked can pay the price for their evil deeds, then this life would be very meaningless. The oppressor would remain with their oppression; Nemrut would remain with his tyranny, but the oppressed would also depart as crushed. This would be a great injustice. The soul is eternal, while the universe is finite. When we believe in this way, everything becomes meaningful. That is why humans need to mature and give meaning to death. Death is not an annihilation, not an end.'
The duty of parents is only to warn
Tarhan also stated that the source of religion should be examined correctly, saying, 'After seeing the verse 'There is no compulsion in religion' in the Holy Quran, I concluded that forcing a believing person regarding their faith is against religion. The Ottomans, guided by this verse, did not interfere with people's beliefs. This is also the point reached by the West. The concept of freedom that emerged in the 20th century supports this. It is not right to force a person regarding faith. As stated in religious literature, this also applies to parents. Although parents' natural guardianship continues until the age of 18, after that, the parents' duty is only to warn. Forcing a child to behave in a certain way or to enter a certain path, even for religious reasons, is contrary to the teaching of the Holy Quran.'
It is necessary not to immediately label youth as 'deists'
Tarhan also evaluated the claims regarding the widespread adoption of deism among young people, saying, 'There are two main reasons for the spread of this situation. First, the damage to the credibility of religious people. In society, 20-30 years ago, when a religious person was mentioned, a reliable profile would come to mind. However, recent research shows that this perception has changed. The increase in negative examples related to the religious profile in Turkey has been effective in changing this perception. The second reason is the inquisitive nature of the new generation. This generation is one with a high search for innocence and a demand for justice. Therefore, because of their questions, we shouldn't immediately label them as 'deists.' A person questioning the existence of Allah is not a bad thing. On the contrary, they will question, test, use their reason, and unite reason with the heart. To be able to do this, they need to ask questions. If they don't ask, how can they learn?!'
We must give new answers to old questions
Tarhan also said that today's high school students question and inquire about everything, just like Ibn-i Sina, stating, 'If we approach these young people with a mindset that excommunicates Ibn-i Sina, we will lose those young people. Islamic philosophy tries to find answers to these questions. It is the responsibility of theologians and our Presidency of Religious Affairs to explain these topics at the high school level. Religion aims to find answers to these questions. If appropriate answers are given to the questions in their minds, young people will be satisfied. I believe that we should not be bothered by questioning youth at all. Because when they believe through questioning, they will have a stronger faith. Instead of thinking, 'Oh no, youth is slipping away,' we should find the language they understand and give them answers according to their needs. Youth have unmet spiritual needs. When we meet these needs, the problems in their minds will be resolved. Questioning faith is not a bad thing, but it is necessary to provide correct answers. We must give new answers to old questions. We cannot reach this generation with old answers.'