30 International Journal of Cultic Studies ■ Vol. 3, 2012
common to most religions. Even before
contemporary religions evolved, humankind was
obsessed with immortality, as we can see in
early Egyptian civilization—for example, God
Osiris, the God of the afterlife and the related
elaborate myths that evolved around life after
death.
Greek civilization was no exception. Even
outside the context of religion, there are other
examples, such as Qin Shi Huang (259–210
BC), the Chinese emperor, and his extensive
army of terracotta soldiers that were buried with
him outside Beijing after his death for protection
in the afterlife. These artifacts are a testimony
to his inability to reconcile with mortality
(Lewis, 2007). Interestingly, Qin Shi Huang,
even though he was a ruthless killer himself, was
known to be obsessed with becoming immortal.
He tried different kinds of elixirs to live forever
but ironically died prematurely at the age of 49
after he ingested mercury in an attempt to
become immortal. Ironically, he feared death so
much that, just like a suicide bomber, he died in
his effort to become immortal.
I also see not accepting mortality as the
collective narcissism of humankind: Despite the
fact that we have no evidence whatsoever for
immortality, we generally agree that our lives
have more meaning than just being here in life
like other animals and plants and then ceasing to
exist by becoming one with nature. For the
madrassa students in Pakistan, life is generally
miserable. Consequently, in terms of religion
and the afterlife, to believe that there is nothing
after life becomes even more unacceptable to
them unlike someone who has lived a good life.
They develop a rigid belief that not only is there
an afterlife, but also that becoming a suicide
bomber will ensure them eternal life in heaven.
Personality Profile of a Pakistani Muslim
Suicide Bomber
I hypothesize that, because of the four factors
discussed above, suicide bombers have many of
the following personality traits:
A young man is harboring unconscious
murderous rage toward authority figures.
The rage is unconscious because he is prone
to severe guilt.
Because his rage is unconscious, he can
readily displace it to someone else to bypass
his guilt.
He suffers from identity foreclosure, which
leads to his inability to explore different
aspects of his self in different areas of life,
including his identity related to his work and
role within the family and with friends.
There are no romantic relationships. His
isolation leads to an inability to explore and
identify his desired role in such a
relationship, and to longings and an attitude
toward such issues that result in his
experiencing his life as meaningless.
Because of his identity foreclosure, his
potential is great to believe in the violent
version of anything presented to him
(including Islam) that also resonates with his
inner rage.
Because his independence of thought has
been discouraged, he has an ability to
develop a clear distinction between the self
and the enemy, with the enemy being
perfectly evil with malicious intent, and
certainly not human.
He suffers from unhappiness and low self-
worth because of an emotionally deprived
childhood.
He cannot reconcile with mortality and
strongly believes in life hereafter because it is
too hard to accept the pain of this life and the
thought that there might not be anything
afterward.
Sex is either not a part of life or is marred by
severe guilt as the result of his having
experienced pedophilia or situational
homosexuality.
He is prone to developing idealizing
transference, not having grown up with
parent figures worthy of idealizing (Kohut,
1971).
Willing to perform as a result of mirroring
transference, he is eager to do anything that
would get him appreciation (Kohut, 1971).
I discuss the last two traits in more detail later.
common to most religions. Even before
contemporary religions evolved, humankind was
obsessed with immortality, as we can see in
early Egyptian civilization—for example, God
Osiris, the God of the afterlife and the related
elaborate myths that evolved around life after
death.
Greek civilization was no exception. Even
outside the context of religion, there are other
examples, such as Qin Shi Huang (259–210
BC), the Chinese emperor, and his extensive
army of terracotta soldiers that were buried with
him outside Beijing after his death for protection
in the afterlife. These artifacts are a testimony
to his inability to reconcile with mortality
(Lewis, 2007). Interestingly, Qin Shi Huang,
even though he was a ruthless killer himself, was
known to be obsessed with becoming immortal.
He tried different kinds of elixirs to live forever
but ironically died prematurely at the age of 49
after he ingested mercury in an attempt to
become immortal. Ironically, he feared death so
much that, just like a suicide bomber, he died in
his effort to become immortal.
I also see not accepting mortality as the
collective narcissism of humankind: Despite the
fact that we have no evidence whatsoever for
immortality, we generally agree that our lives
have more meaning than just being here in life
like other animals and plants and then ceasing to
exist by becoming one with nature. For the
madrassa students in Pakistan, life is generally
miserable. Consequently, in terms of religion
and the afterlife, to believe that there is nothing
after life becomes even more unacceptable to
them unlike someone who has lived a good life.
They develop a rigid belief that not only is there
an afterlife, but also that becoming a suicide
bomber will ensure them eternal life in heaven.
Personality Profile of a Pakistani Muslim
Suicide Bomber
I hypothesize that, because of the four factors
discussed above, suicide bombers have many of
the following personality traits:
A young man is harboring unconscious
murderous rage toward authority figures.
The rage is unconscious because he is prone
to severe guilt.
Because his rage is unconscious, he can
readily displace it to someone else to bypass
his guilt.
He suffers from identity foreclosure, which
leads to his inability to explore different
aspects of his self in different areas of life,
including his identity related to his work and
role within the family and with friends.
There are no romantic relationships. His
isolation leads to an inability to explore and
identify his desired role in such a
relationship, and to longings and an attitude
toward such issues that result in his
experiencing his life as meaningless.
Because of his identity foreclosure, his
potential is great to believe in the violent
version of anything presented to him
(including Islam) that also resonates with his
inner rage.
Because his independence of thought has
been discouraged, he has an ability to
develop a clear distinction between the self
and the enemy, with the enemy being
perfectly evil with malicious intent, and
certainly not human.
He suffers from unhappiness and low self-
worth because of an emotionally deprived
childhood.
He cannot reconcile with mortality and
strongly believes in life hereafter because it is
too hard to accept the pain of this life and the
thought that there might not be anything
afterward.
Sex is either not a part of life or is marred by
severe guilt as the result of his having
experienced pedophilia or situational
homosexuality.
He is prone to developing idealizing
transference, not having grown up with
parent figures worthy of idealizing (Kohut,
1971).
Willing to perform as a result of mirroring
transference, he is eager to do anything that
would get him appreciation (Kohut, 1971).
I discuss the last two traits in more detail later.
