Stating that a believer is at peace with themselves, Psychiatrist Prof. Nevzat Tarhan said, “Belief increases psychological resilience, so we can say that it has a protective effect on mental health.”
Explaining that the new generation has an inquisitive nature, Prof. Tarhan said, “This generation has a strong search for innocence and a high demand for justice. Therefore, because of their questioning, they should not be immediately labeled as ‘having become deist.’ Questioning the existence of God is not a bad thing. On the contrary, a person should question, test, use their intellect, and unite reason with the heart. In order to do this, one must ask questions. If you do not ask, you cannot learn.”
Stating that young people have unmet spiritual needs, Tarhan said, “When these needs are met, the problems in their minds will be resolved. Questioning belief is not a bad thing, but correct answers need to be provided.”
Prof. Nevzat Tarhan made striking evaluations on the topic “The Psychology of Belief and the Impact of Spirituality on Our Mental Health” on the program Nevzat Tarhan ile Akla Ziyan, broadcast on EKOTÜRK.
Is there a gene related to belief?
Prof. Nevzat Tarhan stated that very large-scale scientific studies have been conducted on the subject and said, “Genetic studies related to belief have also been carried out. More precisely, researchers talk about meta collective genes, in other words, meta cognitive genes. Four genes are emphasized. The first is the meaning seeking gene. This gene does not exist in any living being 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, and does eternity have an end. This must have a genetic counterpart in meta cognitive genes. The second is the novelty seeking gene. This gene has been identified. It is referred to as DRD4 and DRD2. This risky behavior gene also leads to novelty seeking. The third gene is the time perception gene. The fourth is the death perception gene. No living being other than humans has the ability to explain death, but humans do.”
Humans have a need to believe
Due to all these four genetic characteristics, Prof. Tarhan stated that humans have a need to believe in a higher power, to be part of a greater meaning, and to take refuge in a mental shelter, and continued, “There are even experiments conducted on Buddhist monks in this regard. Buddhist monks experience a state of ecstasy, trance, enthusiasm, and excitement. Researchers examine how their brains function when they are fully concentrated. High theta waves are observed in their brains. These individuals feel as if all their desires have been fulfilled, all their needs have been met, and they have merged with the universe. The same exists in Sufi meditation. This has a biological and neurobiological counterpart. Humans have a need to believe. This is a shared need. The search for consolation and the desire to be part of a greater meaning exist in all people.”
The belief system most compatible with reason is the belief in Tawhid
Pointing out that the belief system most compatible with reason is the belief in Tawhid, Prof. Tarhan said, “When we examine the concept of God, there must be absolute knowledge, absolute will, absolute power, and absolute wisdom. God must be able to control everything, but also express everything in its proper place and with its justifications, and this life must 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 limited to this world, it would lose its meaning. Therefore, there must be a second life. All of these exist within the belief in Tawhid.”
Humans have spiritual needs
Stating that humans have spiritual and moral needs, Prof. Tarhan said, “Belief gives people inner peace. It allows them to be at peace with themselves and increases psychological resilience, so we can say that it has a protective effect on mental health.”
Expressing that a person with a high ego is like a cancer cell, Prof. Tarhan said, “All religions commonly state that arrogance is wrong, humility is right, and helping others is exalted. This exists in all sacred teachings, and this is not a coincidence. In systems where this is removed, people are inclined toward evil.”
The envelope is religious practice, the content is morality
Stating that belief has two aspects, form (rituals) and essence (morality), Prof. Tarhan continued as follows: “There is an envelope and a content. The envelope refers to the religious practices a person performs, namely rituals. The content is the essence, which is morality. These two aspects must complement each other, with rituals representing form and morality representing essence. Some people perform everything in a formal sense, yet they can easily lie, engage in corruption, or take bribes. They say they do not consume what is forbidden, yet they accept bribes. This creates a contradictory situation. All of this shows that it is important to live both the essence and the form of religion simultaneously. To fix the world, one must start with oneself. You must begin with your inner world. When you correct yourself, it becomes easier to correct your inner world.”
If a religion does not produce trustworthy and competent people, it is not being practiced
If a religion does not produce trustworthy and competent individuals, then that religion is not being practiced, Prof. Tarhan said, “If it does not inspire trust, does not provide reliability, and if a person can easily engage in lies, deceit, and intrigue in matters they are not competent in, if importance is not given to expertise and merit, and if reputation and trust are not valued, then that religious teaching is a false teaching.”
The human psychological structure consists of a mixture of benevolent and malevolent emotions
Prof. Nevzat Tarhan stated that the human psychological structure consists of a mixture of benevolent and malevolent emotions and said, “Each of us has a personality profile shaped by the influence of benevolent and malevolent thoughts. From childhood onward, the benevolent and malevolent emotions and thought patterns we learn form the foundation of our personality. Additionally, each person has a goal they want to achieve in life and short-term, medium-term, and long-term plans toward that goal. As a person moves along the path of life, they encounter various events. According to Berg, one of the last living representatives of psychoanalysis, the malevolent part within us is actually a part of our ego and commands us toward bad actions. This malevolent part offers easy gains, self-interest, pleasure, and gratification that can divert a person from their goals.”
Life consists of the choices made at every moment
Stating that life essentially consists of the choices made at every moment, Prof. Tarhan said, “If we make good choices, we accumulate good memories throughout our lives, leave positive traces, and do meaningful work. If we make bad decisions, we accumulate bad memories and leave negative traces. For this reason, the malevolent part within us is always inclined to mislead us. When a person acts against their beliefs and listens to that malevolent voice saying, ‘No one sees it anyway, nothing will happen,’ assuming no one is watching, they fall into a serious illusion.”
We are part of a greater meaning in life
Explaining that the ability to delay gratification does not develop spontaneously but is a skill that must be learned, Prof. Tarhan said, “The malevolent part within us becomes impatient, saying ‘Hurry up, do it now,’ and chases instant desires. It is impulsive and dopamine oriented. 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 conflicts with my future goals. I will not do this, I am giving it up,’ and make the right choice. A person who knows that they are part of a greater meaning in life can sacrifice momentary pleasure and, through the influence of belief, gain a much greater reward later. Those who cannot use this ability to delay gratification and who have not reached personality maturity cannot fulfill the requirements of their beliefs because they chase immediate and quick satisfaction.”
Human beings have a responsibility to develop their soul
Prof. Nevzat Tarhan stated that unlike other living beings, humans bear the responsibility of developing their soul and said, “Human beings tend to constantly want more and better, and they desire everything to belong to them. At this point, while struggling internally, a person embarks on a journey of spiritual growth. They need to develop their soul from childish personality traits toward mature personality traits. In this process, it is important to use mature defense mechanisms instead of immature ones. Immature defense mechanisms generally drive individuals toward selfish, self-interested impulses such as ‘Hurry up, do it now.’ Mature defense mechanisms, however, include virtues such as sublimation, the search for meaning, altruism, and non-self-interest. People who use these mature mechanisms see at the end of their life journey that the good they have accumulated outweighs the bad. If the proportion of good deeds exceeds 51 percent, they will also be prepared for life after death.”
Human beings must mature and give meaning to death
Explaining that Eastern philosophy accepts the universe as infinite and believes that the human soul exists eternally within it, and that after death, if a person has done good deeds, the soul returns to the world at a higher level, Prof. Tarhan said, “If there were no second life after death in which the good are rewarded for their good deeds and the bad pay for their wrongdoing, this life would be meaningless. The oppressor would remain with their oppression, the tyrant with their tyranny, while the oppressed would leave having been crushed. That would be a great injustice. The soul is infinite, while the universe is finite. When we believe this way, everything becomes meaningful. This is why human beings must mature and give meaning to death. Death is not annihilation or an end.”
The role of parents is limited to guidance
Stating that the source of religion must be examined correctly, Prof. Tarhan said, “After seeing the verse ‘There is no compulsion in religion’ in the Holy Quran, I concluded that forcing a believer regarding their faith is contrary to religion. Guided by this verse, the Ottoman Empire did not interfere with people’s beliefs. This is also the point the West has reached. The understanding of freedom that emerged in the twentieth century supports this. It is not right to force someone in matters of belief. As stated in religious literature, this also applies to parents. Although parents’ natural guardianship continues until the age of eighteen, afterward their role is limited to guidance. Forcing a child to behave in a certain way or follow a particular path, even for religious reasons, contradicts the teachings of the Holy Quran.”
Young people should not be labeled as ‘deist’ too quickly
Evaluating claims that deism is becoming widespread among young people, Prof. Tarhan said, “There are two main reasons for this situation. The first is the erosion of the credibility of religious individuals. Twenty or thirty years ago, when people spoke of a religious person, a trustworthy profile came to mind. However, recent research shows that this perception has changed. The increase in negative examples related to the religious profile in Türkiye has contributed to this shift. The second reason is that the new generation has an inquisitive nature. This generation has a strong search for innocence and a high demand for justice. Therefore, they should not be immediately labeled as ‘having become deist’ because of their questioning. Questioning the existence of God is not a bad thing. On the contrary, a person should question, test, use their intellect, and unite reason with the heart. To do this, one must ask questions. If you do not ask, you cannot learn.”
We must give new answers to old questions
Stating that today’s high school students question everything just as Ibn Sina once did, Prof. Tarhan said, “If we approach these young people with a mentality that excommunicates Ibn Sina, we will lose them. Islamic philosophy seeks to find answers to these questions. Explaining these topics at the high school level is the responsibility of theologians and our Presidency of Religious Affairs. Religion aims to answer these questions. If appropriate answers are given to the questions in their minds, young people will be satisfied. I believe we should not be disturbed at all by questioning youth. Because when they believe after questioning, they will have a much stronger faith. Instead of thinking, ‘Oh no, we are losing the youth,’ we must find the language they understand and respond according to their needs. Young people have unmet spiritual needs. When we meet these needs, the issues in their minds will be resolved. Questioning belief is not a bad thing, but correct answers must be given. We must give new answers to old questions. We cannot reach today’s youth with old answers.”