Since before Emil Kraepelin, even back to the times of Benjamin Rush and Samuel Cartwright, psy-professional diagnosis of African descent people (ADP) has been a minefield fraught with culture-based inaccuracies and White supremacist absurdities. Examples like drapetomania and Sambo personality from the past and unsocialized conduct disorder in the present come to mind. Also, volumes are written on the diagnostic disparities impacting ADP. Even so, none of this addresses the supreme paradox in all of mental health diagnosing that the most prevalent conditions besetting ADP are known and diagnosed the least! The 55 conditions I speak of have no precedence, standing, or history within the ICDs or DSMs, but are yoked instead to the African personality idea. In this way they reflect the prevailing psycho-behavioral failings found in the lived experiences of ADP globally. It is sad that the typical mental health worker (MHW) cannot define, let alone diagnose, these conditions. Help is needed as few MHWs can expound authoritatively on mentacide, psychological misorientation, negromachy, materialistic depression, reactionary disorders, oppression violence reaction, marijuana: mentacidal psychological dependence disorder, sexist personality disorder, African high-tech lynching, stage 5 regression disorder, nepenthe defense mechanism disorder, and type II self-destructive disorders, just to name a few. MHWs from all backgrounds and psy-professional schools of thought perform one activity more than any other—diagnosing the appropriateness or inappropriateness, the normality or abnormality of thought and behavior. They usually are assisted or guided by a nosology(s). Even MHWs critical of nosological mislabeling and misusing the labels as “semantic blackjacks” find themselves diagnosing and using the diagnoses! As this is an inevitability in the psy-professions, MHWs need four things above all when working with ADP. First is a nosological pandect based in the African personality idea that provides diagnosis of normality/appropriate thought and behavior versus that which is abnormal/inappropriate based in African civilization’s understanding. Second is a user-friendly thought and behavior template that reflects the pandect’s conceptualization of normalcy/appropriateness. Third is a realistic, matured approach to clinical application both with or without input from psy-establishmentarian personality theory and its related DSM and ICD nosologies (per the MHW’s choice). Fourth is applicability yesterday, today and tomorrow to all African descent people whether at home in Africa or dispersed wheresoever in the Diasporas. The Azibo Nosology II presented in this book perfectly fills this bill as it accommodates case study, psycho-biographical, psycho-historical and prognostic concerns, derives from the centered African framework, is open to incorporating additional culture-focused conditions that may have been missed or not yet described. It draws on the works of 22 mental health scholars (predominantly African descent) spanning over 60 years.