“One
must be superior to humanity in strength, in loftiness of soul – in
contempt...” Friedrich Nietzsche, The Antichrist
It will soon be a quarter of a century, and I will be twice the age I was when the vision of a general flow of world events completely consumed me, shook me, and permanently directed my searches and actions. From this temporal vantage point, that idea seems naive, but now I see its power more clearly. During my student days, I experienced a traumatic event to which my mind reacted by conceiving a destructive thought that encompassed the entire universe. Driven by the energy of trauma, I wished for the end of humanity, realizing that something was fundamentally wrong with people and that they could never be fixed. Perhaps a few rare individuals could, but not the human race as a whole. To strengthen this thought, I made an effort to find arguments to support it. Then I arranged the arguments in a certain order, thus sketching a doctrine. In the meantime, I added initial energy to it, taking from my own being and linking it with the energy of something I could call immanent fateful forces, as the energy of trauma had connected me with them. Thus, the ideology behind the special esoteric revolutionary action known as "The Divine Revolution of Catastrophe" was born.
The
aim of this revolution is neither noble nor progressive, but corrective. I had
a clear vision of the arrival of a corrective force that would destroy
humanity, yet still offer a millimeter of a chance to those who do not
hesitate. I called the bearers of this corrective force the revolutionaries of
catastrophe. It would be too pretentious to say that my role in all of this is
prophetic, so I would rather say that my humble self is more in the role of a
propagandist or agitator. With this book, I am warning people of the coming of
these aforementioned revolutionaries of catastrophe, but at the same time,
disgusted by the human element, I am eagerly anticipating their arrival.
The
fundamental premise of the revolution is that the world is dying because it is
in its nature. Catastrophes, whether natural or caused by humans, are part of
the system of the world in which we live. The fundamental forces that hold the
universe together are inclined towards separation, as they have been forced
into the current order by a higher will, the essence of which I will omit from
this discussion, as it has been a subject of contemplation for wise minds for
centuries. I will only say that this higher will established the world and then
left it to its natural outcome, which, according to the revolution’s vision, is
disintegration into its constituent elements that belong to entirely different
energies. This rule applies both on a micro and macro level. It is important to
emphasize that this does not refer to nuclear or other forces understood by the
parameters of modern science, but rather to a completely subjective view of the
structure of the world. From the standpoint I occupy, it is irrelevant whether
my views align or diverge from generally accepted perspectives, which are
supposedly objective, having been arrived at through scientific, i.e.,
empirical and measurable methods. Similarly, my worldview diverges from the
horizons of religious doctrine. The standards of my objectivity are different.
My method is neither scientific, nor is my goal religious.
One
of the key rules of the revolution is the rejection of other people's points of
view, interpretations, and truths, simply because they belong to others.
Someone might say that truth is singular, and that there cannot be multiple
truths; however, I would oppose such a stance by asserting that my will creates
what is truth for me, and I am not concerned if it contradicts the truth of
many or even all other people. I could adopt the view that other people do not
actually exist, and therefore their perspectives are insignificant, and so too
is what they declare to be the 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 in its entirety. The fact that I am
incarnated as a human being points to my own delusion about 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, nor do they have a self, nor is my self real. The
revolution is the path to liberating consciousness from the conditioning of
reality. Paradoxically, the path of the revolution is not a quest for truth or
for some higher or more real reality, but the systematic negation of any
reality, and thus any truth. Reality can only be real if it is illusory.
Let
us return once more to the nature of the constituent elements of the universe.
The viewpoint I adopt suggests that the universe is composed of two fundamental
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 has
shaped the patterns of their mixing and intertwining so that together they form
the universe, both in things and phenomena infinitely large and those
infinitely small. The creation of the cosmos is the great blending of two
substances that, in their separate forms, exist apart, though that existence,
by the standards of rational objectivity, cannot be real, and thus could be
denied that attribute—but that does not fundamentally change things. The
cosmos-creating will has displaced matter from a completely different universe,
mixing that matter with what exists beyond any universe, creating this universe
in which we find ourselves. I had no need for further philosophizing about the
reasons and nature of the cosmos-creating will, but accepted it as an axiomatic
given. The consequence of this is a universe that tends toward disintegration,
for its basic components can only exist temporarily. Just as the entire created
universe tends toward dissolution, so does every individual phenomenon within
it.
The
form of existence I temporarily occupy is, as the word itself suggests,
temporary and inclined toward its end. All human creations also tend toward
disintegration. Every personal and collective progress serves to accelerate
that disintegration. Every step we take “forward” is a step closer to our end.
Thus, it is pointless to attribute significance 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 believe that the cosmos-creating will is at all concerned
with them, as its nature is to create the cosmos. That will, within temporary
and entropic conditions, has created its masterpiece, cosmic perfection, which
is (oh, paradox!)—a universe of chaos. I say chaos because what is cosmic
within it is in the role of returning to its original disordered state. The
substance that is an intruder in this plane will sooner or later return to
where it was incarnated by the cosmos-creating will. Everything is subordinated
to that goal. Light has been cast into darkness so that, after completing the
circle of existence, it may return to a state of non-change. Darkness is
temporarily disturbed by the presence of light and seeks either to devour or
expel it, so it may also return to its primordial nirvana. Every substance
strives to return to the primordial state of its purity. Mixed-nature phenomena
are not meant to last forever, nor to change forever; rather, they serve a
purpose contained within the cosmos-creating will, and it is utterly pointless
to theorize about it.
How
does all of this reflect on people, their communities, societies, and history?
Is it not enough to take a brief look around in search of an answer to that
question? Hence, the ideological premises of the Divine Revolution of
Catastrophe are profoundly nihilistic. It is a radical nihilism aimed at
accelerating change to liberate the imprisoned substance that belongs, so to
speak, to the universe of order. When these ideas first emerged in my mind, 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. Similarly, regarding specific ideological and methodological
derivatives, I was unaware that the doctrine of radical antinomian action had
already been formulated by Shabbetai Tzvi and Jacob Frank, two apostate
kabbalists of the 17th and 18th centuries, who, based on Lurianic Kabbalah,
produced astonishing doctrines. However, unlike the two aforementioned figures,
my concept is even more radical.
In
the introduction to the first edition of The Divine Revolution of
Catastrophe, I wrote that anything is better than the fate destined for
humans. Every uncertainty is better than any certainty. Every certainty is part
of the fate destined for humans. Uncertainty is the only chance to escape from
the certainty destined for us. Everything about us that we consider natural is
not natural but part of the certainty destined for us. Uncertainty is a sweet
torment before the horror of certainty. Let us embark on uncertainty, for the
only certainty is nothingness. Now I would add to this introduction the thought
that nature is structured in such a way that we cannot expect great changes
from small horrors. Therefore, let us move toward great horrors… Let us keep in
mind that whenever the forces of darkness make a move, they create the
possibility for the brave to strike back or escape from an unfavorable
situation. Thus, let us rejoice in the initiatives of the servants of darkness,
and in the catastrophic and apocalyptic trends of the spirit of the age, for
they open up opportunities.
The
exalted person will not involve themselves in conflicts, divisions, and
disputes. Their task is to remember and know, to learn and to pass on. In
relation to everything, they must maintain a royal distance with a foundation
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 mobilization of will. Being
constructive, being for, is a higher level, superior to the previous one. Being
indifferent, but not in a blunt and immobile way, rather indifferent in a state
of calm from which any effective and purposeful action may arise, is the third
and more exalted form of mobilization of will.
To
whom is the message of the *Divine Revolution of Catastrophe* intended? Not to
a group, but to the individual, and specifically to the individual who has been
touched by a special power. This individual will be guided and protected by
that power. They will know exactly what to do, from one station to the next.
This individual will choose one path and will not scatter in all directions.
They will be a master in that one. This has nothing to do with the modalities
of self-improvement that we know, as it is the power that makes the selection,
not the personality. Furthermore, this power does not seek anyone's consent. If
someone is chosen, then they are chosen, and thus provided with everything
necessary.
One
of the fundamental microcosmic crises, aside from the ever-present existential
one, is actually of a philosophical nature. It is a crisis of worldview from
which many other personal crises emerge. Modern people lack a clear and
coherent view of the world, which deprives them of unnecessary internal tension
caused by sharp contradictions. Therefore, many who encounter the ideas of this
book for the first time will, in some way, be disturbed and will rebel against
these ideas. I believe that some might be offended by certain statements and
viewpoints or might be vigorously opposed. As I mentioned earlier, I do not
claim that everything presented in this book is true in any general sense.
These are simply my facts that form my truth and worldview. However, even as
such, these facts do not exist in my mind as final truths. A change in
perspective on things, phenomena, and relationships produces a change in the
understanding of truth. Nevertheless, despite this relativity, I maintain that
my truth, as presented here, is truer than many current generally accepted
truths and their also generally accepted alternatives.
This
book can also be viewed as a small encyclopedia of my truths. Of course,
whatever anyone who reads it thinks about this book and its author will be
correct. From the perspective of those who have reached such a conclusion,
their judgment will undoubtedly be true. This is entirely fine, as truth is a
clown with countless faces, of which we, during our brief lives, manage to
encounter only one, two, or possibly three. Our fundamental limitation is
precisely that we cannot see ourselves through the eyes of others. We know only
as much about ourselves as we are self-aware, and even less about others. We do
not know what it is like to be someone else or something else. We are molded
and confined by our personality, our unique and singular appearance, our energy,
anatomy, culture, heritage, and ultimately our species. As individuals, we do
not have the experience of the self-awareness of others. Hence, the exclusivity
and multitude of derived exclusive truths and facts, or perceptual experiences
or phenomena that we interpret and turn into facts.
If
this book helps someone in seeking or constructing their own truth, then its
purpose will have been fulfilled. I do not wish to impose my own truth but
rather to serve as an example from which anyone can build their own unique
truth, a worldview that may not fit anywhere and may be unacceptable to others.
In this way, anyone can become the architect of their own fortune without being
a follower of someone else. It is not my intention to declare what is good for
me as the common good or to attribute universal significance to my truth. Those
for whom current truths and facts are also, for some reason, unacceptable, and
who find my truth appealing, should feel free to adopt it, partially or fully,
at least until the moment when they too will say goodbye to it.
The Divine Revolution
of Catastrophe is a profoundly antihuman book and is in contrast to prevailing
ideas about humanity, mankind, and humaneness. It is antihuman because it is
not anthropocentric. It is pedagogical because it admonishes and teaches. It is
prophetic because it not only points to the consequences of the current course
of humanity but also to the far-reaching outcomes of that movement. One of its
fundamental ideas is that the destiny of humanity follows the destiny of a
higher or lower order, which is the destiny of the physical Universe that I
have depicted as a process of entropy and the history of mankind as decadence.
This represents my fundamental touch with some traditional views, but the break
is in the method of action. The idea of the book is a conscious and deliberate
abandonment of anthropocentrism, a break with collectivity, and survival in
extreme individualism. Involution is a collective phenomenon and is the iron
law of decadence. Evolution is exceptional and always individual, which is why
it is necessary to separate oneself from all forms of collectivity and
affiliation and to survive in an almost cosmic solitude.
The future does not belong to everyone, but to those who have fought for it. Similarly, freedom does not belong to everyone, nor does truth. Logical illusions are logical, while truth is illogical, but which mind is capable of consciously maintaining a contradiction within itself and thus existing in this world while awaiting the moment of death? Although dark, the spirit of this book is still on the side of life, but not just any and every life, and not at any cost. The Divine Revolution of Catastrophe has a revolutionary intent and an almost impossible task. In this sense, its goal is clear: to inspire revolutionary spirits to action, reaction, and counteraction. Revolutionaries in the context of this doctrine are not merely rebels. They are solitary and cursed, but free from everything and everyone. Cloaked in darkness, they cultivate an inner, externally invisible flame within the gloom. To cloak oneself in darkness, one must have great faith in one's own inner light.
The fate of the world does not concern revolutionaries. Their mode of action is extremely individualistic and destructive towards the human world. Without egoism, there is no individualism, but this egoism is an egocentric manifestation of action and will, not a self-serving pursuit. The revolutionary places himself at the center of the Universe. He is the point around which an infinite circle is drawn. In this 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 spirit has little purpose unless it is woven into a meaning that transcends it, which does not break or restrain it, but corrects its imperfections. The ideal ego is like a perfect sphere. Such an ego can easily be compressed or transformed into a vesica or an infinity symbol. This is the ego of revolution and its bearers, the ego of active Beauty that radiates in all directions.
