Islam as a psychological disorder—in the year 2158

Imagine in the distant future—say, 150 or so years from now (it might well take that long for our politically correct multi-culturalist Western societies to wake up to the full pathology of Islam, if we last that long...)—when “Islam” will be listed and described in the DSM as a special type of mental disorder.

Today, psychiatrists and psychologists (and doctors in general) throughout the West and the world use this amazing reference manual—the DSM-IV, which stands for “The Diagnostic and Statistical Manual of Mental Disorders”.

Imagine then, in the year 2158, when a new edition comes out, the DSM-XVI—in which the medical student, the psychologist, the psychiatrist, the social worker, and other various professionals who might still be needed to deal with repeated outbreaks of that sociopathological condition even after it will have been largely (but imperfectly) purged from the West through mass deportations and delimited behind a large geographic swath—a new Iron Curtain dubbed the Iron Veil. Or perhaps, looking even on a brighter side, Islam will have become a strange relic of the past, still existing in tiny pockets here and there, but rare enough to be consigned to the bin of mere historical curiosity for the historians of psychology.

At any rate, we now imagine the entry on “Islam” in the futuristic DSM-XVI:

Islam (also known as Mohammedanism):

I. Introduction:

A mass movement with certain structural resemblances to a religion, with a temporal extent reaching back over 1500 years and formerly a geographical extent spanning the globe with members in over 150 countries around the world (now surviving in severely diminished numbers, since the decades following WWIII (2086-2096), outside the truncated Muslim World (the so-called “Iron Veil”) only as small underground movements here and there of varying sizes and degrees of fervency, and also appearing, almost as if by spontaneous combustion and relatively unpredictably, in certain random individuals).

Though sharing many superficial features of other sociopathologies, such as Communism, Fascism, Nazism, Utopianism, Gnosticism, Leftism (and that sub-variant of Leftism, Politically Correct Multi-Culturalism), and Third Worldism (cf. the general index for more on these other, Western pathologies), as well as a few substantive features of same, Islam is a unique mental disorder that for over a millennium and a half had been able to inculcate in over two billion people from wide-ranging cultures (many of whom themselves originated from cultures oppressed and abused by invading Muslims, over time converting to the ideology of their abusive masters) a complex personality disorder that has the following qualities.

II. Signs and Symptoms:

* super-tribalism (a gang mentality that is trans-national, and also manages to embrace within it subsidiary tribalisms exhibiting all the viciousness of normative tribalism)

* supremacist complex (more disordered and fantasist than the more common “superiority complex”)

* eschatopathology (an obsession with a “next life” whose various symbolisms (e.g., apocalyptic imagery, Paradise, Hell, etc.) had historically been pirated by early Muslims from the mythologoumena of the peoples they conquered (Jews, Christians, Zoroastrians)

* a super-cultural Obsessive-Compulsive Disorder (by which there is communally shared on a mass scale (cf. super-tribalism) the obsessive-compulsive cultivation of a control, both self-imposed and irrationally entrusted to authorities, of every facet of life, from personal hygiene, to diet, to daily habits, to interior thought patterns, to familial customs, to social interactions, to laws, politics, geopolitics, the role of violence in life, to para-military and military existence on the super-tribalist and sub-tribalist levels—all largely based upon a fanatically scrupulous application of the words and deeds of their supreme "model of conduct" Mohammed, transmitted through the Sunna, mainly the hadiths (see Glossary 3.b))

* a super-communal schizophrenia (governing every aspect of existence, most dominantly in the realm of ethics and morals, whereby all of life is divided into haram (forbidden) and halal (permitted)—with a complex gradation in between serving not to dissolve the schizophrenia but rather to strengthen it with a neurotic obsession to detail—and embracing within this paradigm a cross-fungibility whereby everything that is haram may also be casuistically halal (and vice-versa) depending on an expediency that is more than merely rationalization but descends to the depths of an amoral abyss)

* puritanism/erotomania (closely related to the special type of schizophrenia above (in fact some specialists denote this a sub-type of it) is the socio-existential duplicity in Islam of puritanism/erotomania, whereby Muslims individually and tribally (mostly male) simultaneously hold in their psyche a fiercely defended and rigidly ordered puritanism with regard to sexuality, while also harboring, cultivating and acting upon the full gamut of sexual depravities seen in anarchic collectives where all order has broken down and/or where a kind of Satanic frenzy has taken control. This duplicity begins at an early age in childhood throughout Muslim societies, through a complex and seemingly unofficial but nevertheless religiously sanctioned and prevalent abuse of children, ranging from corporal punishment, indoctrination of the aforementioned pathologies, and various kinds of sexual abuse.

III. Diagnosis and Treatment:

While some disagreement among mental health professionals and academics persists on the precise diagnosis of the condition of Islam, the general consensus is that Islam constitutes a unique disorder, for which the features it shares with other disorders may be helpful in its diagnosis and treatment, but not sufficient. Thus the paradigm that has been formulated, particularly in the latter half of the 21st century. Since the formal integration into the psychiatric discipline (beginning in the early 2060s) of the Voegelinian concept of pneumopathology, along with the re-introduction of earlier aggressive approaches to particularly intractable and mass-phenomenal types of disorders (of which Islam has been the most significant), the treatment for the condition of Islam has followed the regimen set forth by the great 21st century psychiatrist, Dr. Vladimir Tepesh, who due to the continued dominance of PC MC in his time was unjustly maligned and eventually imprisoned:

1) Treat the person afflicted with Islam first as an enemy of the state, consigning his entire fate to the military and intelligence authorities (which has, after deadly measures, incorporated indefinite internment and mass deportations, and outside this, indefinite interrogations).

2) After #1 has taken care of material dangers to the state and society, the mental health professional may, if circumstances permit and/or necessitate, try the following:

a) immediate quarantine and isolation of the subject, either to a holding cell or to a mental institution

b) deprogramming techniques, utilizing the skills of ex-Muslim apostates

c) aggressive measures, such as neuropharmacological intervention; shock treatment; lobotomy

d) institutionalization in a lunatic asylum

e) possibly the use of Catholic exorcism by accredited priests.
The above items in the regimen may either be done seriatim, in tandem, partially, or singly to the exclusion of others, all depending on variables in the patient and the discretion of the mental health care professional involved.

IV. Conclusion:

Fortunately, the disorder of Islam has been for the most part nullified outside of the Muslim World—delimited by the so-called “Iron Veil”, geographically defined by the N.U.N. (the New United Nations) in the World Conference on the Problem of Islam in 2097-2098 directly following the Third World War, and geopolitically and militarily enforced by same ever since then, with only a few minor reversals when various Muslim groups attempted violent sabotage, in 2102 in northern India, 2118 in southern Russia, 2119 in Australia, 2023 in Anatolia, and the last time nearly 25 years ago, 2134 in the suburbs of Cleveland, Ohio (all effectively suppressed).

Outside of the quarantined Muslim World (extending approximately from Indonesia to Morocco, retaining most of the 20th-century status quo with the notable exceptions of the Balkans, Albania, and Turkey—renamed The Republic of Byzantium in 2099—all of which have been purged of Islam through the international project known as the Muslim Relocation Initiative), Islam has persisted only in rare instances, in disorganized underground movements and periodically manifesting in random individuals here and there. In addition, this residue of Islam in the free world has been diminishing at a rapid rate for the last half century. Consequently, the concrete need for diagnosis and treatment has declined so precipitously as to render its specialty nowadays as rarely deployed as that which would diagnose and treat illnesses of a bygone era, such as polio and the bubonic plague, and for the most part it has phased off into the category of historical psychology.

Wisely, however, it remains the policy of Western governments and academics to make sure, institutionally and financially, that the study of Islam as a mental disorder never subsides into a collective amnesia, as happened tragically once before, in the 20th century, when the menace of Islam, known clearly by former centuries, became forgotten and then in addition became perversely suppressed by that other mental disorder, Politically Correct Multi-Culturalism, contributing in great part to the concatenation of terrible, and tragically avoidable, circumstances that led to World War 3, in which over 30 million perished.