The resisters are keenly aware of the discrepancy between thedisorder they have to suffer and the order they have lost, or which they despair to maintain or judge to lie beyond any probability of ever being gained; they are disappointed with the slowness of the movement in reality toward the order they experience as the true order demanded by the Beyond; they are morally aroused by, and angry with, the misery that the slowness of the transﬁguring movement in reality entails; and the experiences of this class can heighten to the conviction that something is fundamentally wrong with reality itself, if it always bungles the movement toward the order supposed to be its meaning. At this point, when the resistance to disorder transforms itself into a revolt against the very process of reality and its structure, the tension of formative existence in the divine-human movement and countermovement of the metaxy can break down; the presence of the Beyond, its Parousia, is no longer experienced as an effective ordering force, and, as a consequence, the questioner for truthcan no longer tell a story that is part of the story told by the It-reality. At the extreme of the revolt in consciousness, “reality” and the “Beyond” become two separate entities, two “things,” to be magically manipulated by suffering man for the purpose of either abolishing“reality” altogether and escaping into the“Beyond,” or of forcing the order of the “Beyond” into “reality.” The ﬁrst of the magic alternatives is preferred by the Gnostics of antiquity, the second one by the modern gnostic thinkers.
-- Eric Voegelin, "The Beginning of the Beginning", a chapter of In Search of Order, his fifth volume of his series Order and History
What Voegelinians -- academics who have inherited and try to carry on the philosophical analyses of Voegelin (1901-1985) -- have failed to appreciate and investigate, is that Islam, in its military-imperialistic project to immanentize the eschaton, from the 7th century right up to our present now, is a massively virulent and violent example of what their mentor described as "modern gnosticism".