"Humanity must be surpassed by strength, by height of soul, by contempt..."
— Friedrich Nietzsche, The Antichrist
In this introductive chapter, the foundational tenets of the Divine Revolution of Catastrophe are unveiled—a radical, antinomian doctrine born from personal trauma and cosmic vision. Rejecting anthropocentrism, collective illusions, and conventional morality, the text calls upon the solitary individual to embrace radical individualism, navigate the entropic decay of existence, and cultivate an inner, invincible light amidst gathering cosmic darkness.
Some thirty years have passed—and I will be more than twice that age—from the moment when a vision of a general course of world events completely possessed me, shook me, and permanently directed my searches and actions. From this vantage point in time, that idea seems naive, but now I perceive its power in a clearer way. In my student days, I was exposed to a traumatic event to which my mind reacted by conceiving a single destructive thought that encompassed the entire universe. Impelled by the energy of that trauma, I wished for the end of humanity, realizing that something was fundamentally wrong with human beings and that they could in no way be amended. Perhaps rare individuals can, but not the human race. To strengthen that thought, I made an effort to find arguments that would support it. Then I arranged those arguments into a certain order and thus sketched a doctrine. In the meantime, I added initial energy to it, linking it with the energy of what I might call immanent forces of fate, since the trauma had connected me with them. Thus was born the worldview that stands behind a specific esoteric revolutionary action under the name Divine Revolution of Catastrophe.
The intention of this so-named revolution is neither noble nor progressive, but corrective. I had a clear vision of the arrival of a corrective force that will destroy humanity, but which will nevertheless offer a millimeter of a chance to those who do not hesitate. I called the carriers of that corrective force the revolutionaries of catastrophe. It would be far too pretentious to say that my role in all this is prophetic, so I would rather say that my humble self is here more in the role of a scribe. One might say that my role is to warn people of the arrival of the aforementioned revolutionaries of catastrophe, but at the same time, disgusted by the human element, I welcome that arrival. Thus, I do not claim that I somehow summoned that force and its actors; rather, they revealed themselves to me in the flash of trauma.
The core premise of the revolution is that the world is dying because it is in its nature to do so. Catastrophes—whether natural or human-made—are part of the system of the world in which we live. The fundamental forces that hold the universe together tend toward mutual separation, having been driven into the present order by a higher will whose essence I shall omit in this discussion, since learned people have dealt with that topic for centuries. I will only say that this higher will established the world and then left it to its natural outcome, which, in the view of the revolution, is a dismantling into constituent elements belonging to entirely different energies. This rule holds true on both the micro and macro levels. It is important to emphasize that this does not refer to nuclear or other forces known and understood through the parameters of contemporary science, but rather to a purely subjective view of the structure of the world. From the position I take, it is irrelevant whether my views align with or diverge from generally accepted viewpoints—which are supposedly objective by virtue of being grasped through scientific, hence empirical and measurable, methods. Likewise, my worldview diverges from the horizons of religious doctrine. The standards of my objectivity are different. My method is not scientific, nor is my goal religious.
One of the key rules of the revolution is the rejection of external viewpoints, interpretations, and truths simply because they belong to others. Someone might say that truth is one and that multiple truths cannot exist, yet I would oppose such a stance with the assertion that my will shapes what is truth for me, and I am unconcerned if this clashes with the truth of many or even all other people. I can adopt the stance that other people do not actually exist, making their viewpoints null and void, along with whatever they proclaim as truth. The Divine Revolution of Catastrophe as a doctrine denies the significance of the existence of other people and the significance of the human species entirely. The fact that I am embodied as a human being points to my own delusion regarding the nature of what I am. Just as other people do not exist, neither do I exist, for they are not human, nor am I human; they have no selfhood, nor is my selfhood real. Revolution is a path of liberating consciousness from the conditioning of reality. Paradoxically, the path of revolution is not a search for truth or for some higher or more real reality, but a systematic negation of any reality and, consequently, of truth. Reality can be real only if it is illusory.
Let us return again to the nature of the constituent elements of the universe. The viewpoint I adopt indicates that the universe is composed of two primary opposing forces. The nature of one is chaos, and the other is cosmos. One is light, the other is darkness. One is Yang, the other is Yin. A higher will shaped the patterns of their mixing and intertwining so that together they form the universe—both things and phenomena infinitely large and infinitely small. Cosmogenesis is the grand mixing of two substances that exist separately in their distinct forms, though that existence by the standards of rational objectivity cannot be real and could thus be denied that quality, but that does not fundamentally change matters. The cosmocreative will displaced substance from an entirely different universe, mixing that substance with what exists outside any universe, creating this universe in which we find ourselves. I felt no need for further philosophizing about the reasons and nature of the cosmocreative will, but accepted it as an axiomatic given. The consequence of this is a universe that tends toward dissolution, because its fundamental components can exist only temporarily, even if that temporality lasts for eons. As the entire created universe tends toward dissolution, so every individual phenomenon within it likewise tends toward the same.
The form of existence I temporarily occupy is, as the word itself says, temporary and tends toward its end. All human creations likewise tend toward dissolution. Every personal and general progress serves to accelerate that dissolution. Every step "forward" for us is a step closer to our end. Hence, it is meaningless to attach importance either to oneself or to human creations, traditions, values, beliefs, morality, or history. Of course, this does not mean that all these phenomena lack their own laws or that they should not be studied. I observe the trends of these changes as the laws of the spirit of the age. I do not consider that the cosmocreative will is at all concerned with this, because it is cosmocreative. Under temporary and entropic conditions, that will created its masterpiece, cosmic perfection—which is (oh, the paradox!) a universe of chaos. I say chaos because that which is cosmic within it serves the function of returning to the original unorganized state. The substance that is an intruder on this plane will, sooner or later, return to where it was embodied by the cosmocreative will. Everything is subordinate to that goal.
Light was cast into darkness so that, having completed the cycle of existence, it might return back to a state of non-change. Darkness is temporarily disturbed by the presence of light and strives to swallow or expel it, so that it too may return to its original nirvana. Every substance strives to return to the primordial state of its purity. Phenomena of a mixed nature are not meant to last forever, nor to change eternally, but have a purpose contained within the cosmocreative will about which it is entirely pointless to theorize.
How does all this reflect upon people, their communities, societies, and history? Is it not enough to look around oneself for an answer to that question? Hence, the ideological premises of the Divine Revolution of Catastrophe are distinctly nihilistic. It is a radical nihilism that aims to accelerate change in order to free the trapped substance that belongs, conditionally speaking, to the universe of order. At the time when these ideas were pouring into me, I was unaware that I had discovered nothing new, but that a similar conceptual framework had been developed in the 16th century by the great Kabbalist Isaac Luria. Likewise, regarding specific ideological and methodological derivatives, I was unaware that the doctrine of radical antinomian action had already been formulated by Sabbatai Zevi and Jacob Frank, two apostate Kabbalists from the 17th and 18th centuries who, on the foundations of Lurianic Kabbalah, constructed astonishing doctrines. However, unlike those two, my concept is even more radical.
In the introduction to the first edition of my book Divine Revolution of Catastrophe—with which, from this distance in time, I am not satisfied and consider youthfully naive—I wrote that anything is better than the fate intended for human beings. Every uncertainty is better than any certainty. Every certainty is part of the fate intended for human beings. Uncertainty is the only chance to escape from the certainty intended for human beings. Everything about us that we consider natural is not natural, but part of the certainty intended for us. Uncertainty is a sweet torment before the horror of certainty. Therefore, let us step into uncertainty, for certainty is found only in nothingness. Now, to that introduction I would add the thought that nature is structured in such a way that from small horrors we cannot expect great changes. Therefore, let us move toward great horrors... Let us bear in mind that whenever the forces of darkness make a step forward, they thereby create an opportunity for the brave to strike a counterblow or escape an unfavorable situation. Therefore, let us rejoice in the initiatives of the servants of darkness, in the catastrophic and apocalyptic trends of the spirit of the age, for through them opportunities open up.
The elevated individual will not interfere in conflicts, divisions, and disputes. His task is to remember and to know, to learn and to transmit. Toward everything he must maintain a royal distance rooted in a kind of healthy indifference, a balance of the heart, without hating or loving, cheering, attacking, defending, or advocating. Being negative, being against, is the lowest and most primitive form of mobilizing the will. Being constructive, being for, is the second level, superior to the previous one. Being indifferent—not in a dull and motionless way, but indifferent in a state of peace from which any effective, purposeful action can spring—is the third and more elevated form of mobilizing the will, for it is the will of alertness.
To whom is the message of the Divine Revolution of Catastrophe addressed? By no means to a group, but to the individual, and exclusively to that individual who has been touched by a special power. He will be guided by that power and protected. Thus he will know exactly what to do, from one station to the next. That individual will choose one thing and will not disperse himself in all directions. And he will be a master in that one thing. And this has nothing to do with the modalities of self-improvement as we know them, because it is the power that makes the choice, not the personality. Moreover, that power seeks no one's consent. If someone is chosen, then he is chosen, and consequently supplied with everything necessary. Any resistance by the chosen one is futile.
One of the fundamental microcosmic crises, besides this ever-present existential one, is actually of philosophical origin. It is a crisis of worldview from which many other personal crises stem. Contemporary people lack a clear and complete worldview that would spare them unnecessary internal tension caused by sharp contradictions. That is why many who encounter the ideas of the Divine Revolution of Catastrophe for the first time will be unsettled in some way and will rebel against those ideas. I believe someone might take offense at certain statements and views expressed, or would vigorously oppose them. The ideas of the Revolution can also be viewed as a system of my truths, or my truth. Of course, whatever anyone thinks of me, they will be right. From the standpoint of the one who reached that conclusion, the judgment passed will undoubtedly be true. That is entirely fine, as truth is a prism with countless facets, of which we, during our short lives, manage to discover only one, two, or eventually three.
Our essential deficiency is precisely that we cannot see ourselves through the eyes of others. We know about ourselves only as much as we are self-aware, and about others even less. We do not know what it is like to be someone else, or something else. We are molded and bounded by our personality, an unrepeatable and unique phenomenon, by our energy, anatomy, culture, heritage, the scope of our intelligence, imagination, and perception—ultimately, by our species. As individuals, we lack the experience of the self-awareness of others. Hence the exclusivity and the multitude of derived exclusive truths and facts—or rather, perceptual experiences or phenomena that we turn into facts through interpretation.
I do not wish to impose my own truth, but rather I want my truth to serve as an example by which anyone can construct an autonomous truth—a worldview that fits nowhere and is perhaps unacceptable to others. In this way, anyone can become the blacksmith of their own happiness without being anyone's follower. It is not my intention to declare what is good for me as a universal good, nor to attribute universal significance to my truth. Those for whom current truths and facts are also unacceptable for whatever reason, and who happen to like my truth, should feel free to adopt it, partially or fully, at least until the moment when they say goodbye to it as well.
The ideas of the Divine Revolution of Catastrophe are not humanistic or anthropocentric, and often stand in opposition to prevailing ideas about man, humanity, and humaneness. These ideas are pedagogical, for they warn and instruct. They are also prophetic, pointing not only to the consequences of humanity's current trajectory, but also to the far-reaching ultimate destinations of that movement. According to the ideology of the Revolution, the fate of humanity follows the fate of a higher or lower order—which is the fate of the physical universe, depicted here as a process of entropy, and human history as decadence. This is my fundamental point of contact with certain traditional views, but the break lies in the method of action. The idea of the Revolution is a conscious and deliberate abandonment of anthropocentrism, a rupture with the collective, and persistence in extreme individualism. Involution is a collective phenomenon, and that is the iron law of decadence. Evolution is exceptional and always individual; therefore, it is necessary to detach oneself from all forms of collectivity and belonging, and to exist in near-cosmic solitude.
The future does not belong to everyone, but to those who have fought for it. Likewise, freedom does not belong to everyone, nor does truth. Illusions are logical; truth is illogical, for it always escapes the system that seeks to capture it. But what mind is capable of consciously maintaining a contradiction within itself, thus existing in this world while awaiting the moment of death's strike? Though dark, the spirit of the Revolution is nevertheless on the side of life—though not all life, nor life of any kind, and not at any cost. The Divine Revolution of Catastrophe has a nearly impossible task: to spur revolutionary spirits into action, reaction, and counter-action. Revolutionaries, in the meaning of this doctrine, are not merely rebels. They are lonely and accursed, yet free from anything and anyone. They are cloaked in darkness, but within that darkness they cultivate an inner, externally invisible flame. To cloak oneself in darkness, one must have great faith in one's own inner light; one must build the center of the universe within oneself.
The fate of the world does not touch the revolutionaries. Their mode of action is extremely individual and often destructive toward the human world. Without egoism there is no individualism, but that egoism is an egocentricity of action and manifestation of will, not an egoistic stance toward everything. The revolutionary places himself at the center of the universe. He is the point around which an infinite circle is drawn. In that sense, he is the greatest possible egomaniac. Outside the context of the soul as the center of being, the ego as a function of the mind has little purpose, except when woven into a meaning that does not crush or restrain it, but smooths out its roughness. An ideal ego is like a perfect sphere. Such an ego can easily be compressed or inverted into a vesica or a figure eight. That is the ego of the Revolution and its carriers—the ego of an active beauty that radiates outward in all directions. The beauty of the revolutionary is not aesthetic, but energetic. It is the beauty of a will that does not fear its own strength.
Related articles:
Baphomithras: Cosmology: Entropy, Darkness, and the Divine Revolution of Catastrophe
Baphomithras: Profile of the Aspirant of the Divine Revolution of Catastrophe
NOTE:
Originally published in Serbian. This English version is an AI-assisted translation of the original text.
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