S&P 500 (3 hour candles): 10-Day cycle (currently ≈7.6 days) low due Friday, February 13 (CPI News Release).
Thursday, February 12, 2026
Heliocentric Uranus Cycle and American War (2026-2033) | Bradley F. Cowan
Beyond its well-documented influence on financial markets, the heliocentric cycle of Uranus correlates with the periodicity of American wars. To demonstrate this, Bradley F. Cowan’s analysis utilizes the planet’s 84-year orbit—divided into 21-year quarters—anchoring it specifically to the heliocentric United States Natal Chart of July 4, 1776.
Heliocentric Uranus Squares and American War (1776–1962).
While every 21-year quarter-cycle (90°) exerts pressure, it is the full 84-year return that manifests with particular violence. This periodicity suggests a generational rhythm: it appears to require four generations for the collective memory of war’s horrors to fade, thereby clearing the stage for a recurrence of major conflict.
The Gemini Conjunction: The US Natal Return
Gemini is the ruling sign of the United States, as defined by the planetary locations at the nation's birth. Historical analysis reveals that the most existential threats to the nation—those redefining its government and claiming the most lives—occur when Uranus returns to its natal position in Gemini. The sensitive sector for these events lies between 10° and 12° Gemini (70° to 72° from the heliocentric starting point of Aries)
■ Revolutionary War (The Natal Anchor): The cycle is anchored by the Declaration of Independence in 1776. At this founding moment, Uranus was positioned at 10° Gemini.
■ Civil War (First Return): One complete 84-year heliocentric cycle later, the firing on Fort Sumter in April 1861 marked the start of the Civil War. Uranus had returned to 13° Gemini. The conflict concluded in 1865 as Uranus exited the sign.
■ World War II (Second Return): The second return (168 years after 1776) coincided with World War II. The war in Europe ended in 1945 precisely as Uranus reached 14° Gemini.
■ Pre-National History: Projecting the cycle backward, we see the pattern in the colonial era. The arrival of settlers in Jamestown in 1607 occurred with Uranus at 6° Gemini; the colony faced near-extinction in 1610 as Uranus hit 18°. One cycle later, King William's War (1689–1697) concluded as Uranus left Gemini.
■ Civil War (First Return): One complete 84-year heliocentric cycle later, the firing on Fort Sumter in April 1861 marked the start of the Civil War. Uranus had returned to 13° Gemini. The conflict concluded in 1865 as Uranus exited the sign.
■ World War II (Second Return): The second return (168 years after 1776) coincided with World War II. The war in Europe ended in 1945 precisely as Uranus reached 14° Gemini.
■ Pre-National History: Projecting the cycle backward, we see the pattern in the colonial era. The arrival of settlers in Jamestown in 1607 occurred with Uranus at 6° Gemini; the colony faced near-extinction in 1610 as Uranus hit 18°. One cycle later, King William's War (1689–1697) concluded as Uranus left Gemini.
The Quarters: Squares and Oppositions
While the conjunctions in Gemini mark existential crises, the quarter-cycles (squares and oppositions relative to the US chart) correlate with other forms of warfare.■ The Sagittarius Opposition (180°): The sign of Sagittarius lies directly opposite the US natal Uranus. Transits here have coincided with "minor" wars. The War of 1812 ended when Uranus was at 6° Sagittarius, and the Spanish-American War concluded in 1898 with the planet at 5° Sagittarius.
■ The Squares (90°): Conflicts such as World War I and the Vietnam War occurred when Uranus formed a 90° square to the Gemini/Sagittarius axis. Notably, the 2003 invasion of Iraq occurred when Uranus returned to a similar heliocentric location (within approximately 1.33°) it occupied at the end of World War I—a point also approximately 166° opposite the Vietnam War era.
■ The Squares (90°): Conflicts such as World War I and the Vietnam War occurred when Uranus formed a 90° square to the Gemini/Sagittarius axis. Notably, the 2003 invasion of Iraq occurred when Uranus returned to a similar heliocentric location (within approximately 1.33°) it occupied at the end of World War I—a point also approximately 166° opposite the Vietnam War era.
Uranus in Gemini: 2026–2033
The United States has just entered the sixth arrival of Uranus in Gemini since the Jamestown settlement, marking the third return since the nation's birth. Uranus commenced its transit through the sign of Gemini on February 10, 2026 (14:54 EST), and will conclude on March 2, 2033 (19:14 EST), attaining the critical 12° sensitive point on December 20, 2028 (20:47 EST).
A Chronology of Gemini Transits.
As the US enters this window, it faces extreme internal polarization reminiscent of the 1860s, with citizens and elites increasingly divided and unwilling to entertain opposing views. Whether this 2026-to-2033 period manifests as permanent international war, renewed civil war, or both remains to be seen.
Bradley Frank Cowan is a reclusive American financial theorist and professional trader who redefined market forecasting through multidimensional geometry. A former electrical engineer, Cowan achieved recognition in the 1990s by synthesizing Newtonian physics and heliocentric planetary mechanics into his proprietary Price-Time Vector (PTV™) framework. His seminal 1993 work, Four-Dimensional Stock Market Structures and Cycles, advanced the esoteric theories of W.D. Gann by mapping price action across non-linear spatial dimensions. Based in San Diego, California, Cowan operates Cycle-Trader, where he provides specialized curricula—including the Market Science series—to institutional and professional practitioners. By anchoring economic "Natural Law" to planetary periodicity, such as the 84-year Uranus return, he remains a foundational figure in high-level technical analysis, known for projecting global historical and financial turning points with mathematical precision.
Russia and Western Man | Walter Schubart
Walter Schubart (1897–1942), a German jurist and cultural philosopher, occupied a singular position in the intellectual history of the mid-twentieth century. Forced to emigrate from Germany to Riga, Latvia, in 1933 to escape the rising tide of National Socialism, he experienced a profound cultural and spiritual transformation, eventually converting to Russian Orthodoxy and marrying a Russian woman. This intimate immersion into the Slavic spirit, combined with his academic post at the Latvian State University, allowed him to write with a depth that transcended mere observation, culminating in his 1938 masterpiece, "Russia and Western Man." Although he perished in a Soviet labor camp in 1942, his philosophy remains a cornerstone for understanding the metaphysical divide between the West and the East. In this work, Schubart presents a cultural-philosophical analysis based on "aeonic prototypes"—spiritual forms that determine the character of different eras—primarily contrasting the Promethean man of the West with the Messianic or Saintly man of the East.
of brotherhood and our fraternal aspiration to reunite mankind. «
Fyodor Dostoevsky, 1880.
Fyodor Dostoevsky, 1880.
The Messianic Soul and the Character of the Russian Man
Schubart characterizes the Russian soul through its inherent drive toward spiritual unity and the archetype of the Messianic man. Unlike the Westerner, the Russian finds their greatest happiness in sacrifice, perpetually striving toward an all-embracing unity that seeks to embody the concept of universal humanity in flesh and blood. This soul seeks not to complete itself or to take from others, but to give and to offer itself lavishly, aiming for the bliss of becoming immersed in the "All" (p. 182). This spiritual orientation is underpinned by a profound humility that the Western mind often confuses with humiliation. For the Russian, humility is an essential step toward freedom because it relates the individual to God, whereas the European, bound by earthly perceptions, sees it as the mark of a slave (p. 153).
Furthermore, the Russian’s relationship to time is dictated by a sense of eternity that precludes the frantic pace of the West. Because the Russian feels themselves to be an eternal being, they are never troubled by the consuming fear of missing out or the pressure of a daily workload; they believe they have unlimited time. This allows Russian life to flow leisurely in a state where the "pure present" belongs to the individual (p. 151). This internal landscape fosters a sense of brotherly love where humans are united by their shared humanity rather than by common political or economic aims. Schubart notes that while Europeans are united by common goals, Russians are united by their souls, serving their fellow men directly out of love rather than a cold sense of duty (p. 176).
Walter Schubart (p. 275).
The Promethean Spirit and the Will of Western Man
In stark contrast, Schubart defines the Westerner as the Promethean man, an individual driven by a primitive fear that necessitates a will to power and the imposition of order upon a world viewed as chaos. For this heroic type, the world is a landscape into which it is his mission to bring form, and he himself supplies the universe with its only purpose (p. 14). To combat the internal specter of fear, the Promethean man relies on a domineering intellect that demands an icy clarity, treating emotions like well-behaved horses to be held in traces and refusing to tolerate daydreams or emotional suspension (p. 16).
This mindset views religious knowledge as a lower form of understanding and instead praises technology as the ultimate tool to eliminate chance and miracle from the world. Promethean man attempts to reduce the irrational to the comprehensive, seeking to fathom the secrets of nature primarily to rule the world. Consequently, generations have emerged in the West who are ashamed of the idea of God and regard the development of atheism as a sign of progress.
the German to command him—only the Russian desires nothing from him. «
Walter Schubart (p. 299).
Walter Schubart (p. 299).
The Cultural Conflict and the End of the European Period
The conflict between these two types manifests in their fundamental goals for culture and society. While the final goal of Western culture is middle-class comfort and the regulation of the world through rigid legal systems, the Russian culture is driven by an urge to sacrifice itself in a final dramatic scene (p. 143, 191). The Russian perspective lacks a Western legal sense, viewing law as something that should eventually be rendered superfluous by religion—a concept that the modern Westerner, who has made an idol of the state, fails to comprehend (p. 191). Similarly, the concept of property differs; while the Westerner’s heart beats faster at the sight of his possessions, the Russian often suffers twinges of conscience, feeling that property owns the person rather than the person owning the property (p. 194).
Schubart argues that the "European period" in Russia, which began with Peter the Great’s attempts to impose Western rationalism and state supremacy over the Church, has finally reached its conclusion. He posits that the Bolshevik Revolution ironically accelerated this end by liquidating the social upper class that acted as the primary carrier for Western influence. By barricading Russia from Europe, the revolutionary era forced the nation back upon itself, marking the beginning of an "Asiatic era" where Russia is striving to overcome the influence of Promethean culture on its soil (p. 13-14). This shift represents a return to the Russian roots that had been suppressed for two centuries by a "Western crust."
but freedom from the fetters of all transitory things. Here, the breadth of soul with its famous Russian generosity, shows itself
and stands out conspicuously in contrast with the middling pettiness of the West, and particularly of the Germans. «
Walter Schubart (p. 81).
Russia as the Spiritual Salvation of the West
Schubart concludes his analysis with a vision of Russia acting as a spiritual salvation for a dying West. He asserts that the Western Promethean culture is in a state of terminal collapse, bearing the sign of death upon its brow as it sinks into a nihilistic abyss (p. 300). He believes that while Europe has been Russia’s misfortune in the past, the future may prove Russia to be Europe’s salvation as the "Man of the Millennium" is born from the synthesis of East and West (p. 300). The Russian mission, unlike the English national mission of world domination and practical aims, is one of redemption based on moral principles and the offering of a soul to a world that has become a spiritual desert (p. 219).
Ultimately, Schubart envisions the birth of a West-East world-culture that reconciles the organizational strength of the West with the spiritual depth of the East. He argues that the approaching collapse of Western culture is unavoidable, but that this destruction is merely the precursor to a resurrection. In his view, the twentieth century is an epoch of contradictions and decay, but also one of Messianic promise, where the Russian soul will provide the necessary spiritual renewal to save humanity from the mechanical void of Prometheanism (p. 299-300).
Reference:
[Europa und die Seele des Ostens.]
See also:
50% DJIA Gain Possible from 2026 Low to 2027 High | Jeff Hirsch
Historical data going back to 1914 shows that the Dow Jones Industrial Average has typically fallen about 20% from its peak in the year following a presidential election to its trough during the subsequent midterm year. Weakness has been most persistent in Q2 and Q3 of Midterm years. Regardless of the precise level reached, the advance that normally follows is a very attractive entry point for position traders (see tab and chart below).
% Change in DJIA between Midterm year Low and High of following year, 1914-2023.
S&P 500 Midterm Election Year Seasonal Pattern, 1949-2024.
Q2 of the Pre-Election year is also notably strong—ranking as the third-best quarter of the Four-Year Presidential Cycle—effectively extending this high-performance window to three quarters, from Midterm Q4 2026 through Pre-Election Q2 2027.
Reference:
Assuming the future will be but an averaged past (1973-2026).
See also:
Monday, February 9, 2026
Three Versions of Judas | Jorge Luis Borges
» There seemed a certainty in degradation. «
T. E. Lawrence: Seven Pillars of Wisdom, CIII.
T. E. Lawrence: Seven Pillars of Wisdom, CIII.
In Asia Minor or in Alexandria, in the second century of our faith, when Basilides disseminated the idea that the cosmos was the reckless or evil improvisation of deficient angels, Nils Runeberg would have directed, with singular intellectual passion, one of the Gnostic conventicles. Dante would have assigned him, perhaps, a fiery grave; his name would extend the list of lesser heresiarchs, along with Satornilus and Carpocrates; some fragment of his preachings, embellished with invective, would survive in the apocryphal 'Liber adversus omnes haereses' or would have perished when the burning of a monastery library devoured the last copy of the 'Syntagma.' Instead, God afforded Runeberg the twentieth century and the university town of Lund. There, in 1904, he published the first edition of 'Kristus och Judas' and, in 1909, his major book, 'Den hemlige Frälsaren.' (Of the latter there is a German translation, made in 1912 by Emil Schering; it is called 'Der heimliche Heiland.')
» Was he not perhaps guilty
of that dark crime? Would this not be
the blasphemy against the Spirit,
the one never to be forgiven? «
Before
essaying an examination of the aforementioned works, it is necessary to
repeat that Nils Runeberg, a member of the National Evangelical Union,
was deeply religious. In the intellectual circles of Paris or even of
Buenos Aires, a man of letters might well rediscover Runeberg’s theses;
these theses, set forth in such circles, would be frivolous and useless
exercises in negligence or blasphemy. For Runeberg, they were the key to
one of the central mysteries of theology; they were the subject of
meditation and analysis, of historical and philological controversy, of
pride, of jubilation and of terror. They justified and wrecked his life.
Those who read this article should also consider that it registers only
Runeberg’s conclusions, not his dialectic or his proof. Someone may
observe that the conclusion no doubt preceded the “proof.” Who would
resign himself to seeking proof of something he did not believe or whose
preachment did not matter to him?
The first edition of 'Kristus och Judas' bears the following categorical epigraph, whose meaning, years later, Nils Runeberg himself would monstrously expand: “Not one, but all of the things attributed by tradition to Judas Iscariot are false” (De Quincey, 1857). Preceded by a German, De Quincey speculated that Judas reported Jesus to the authorities in order to force him to reveal his divinity and thus ignite a vast rebellion against the tyranny of Rome; Runeberg suggests a vindication of a metaphysical sort. Skillfully, he begins by stressing the superfluity of Judas’ act. He observes (as does Robertson) that in order to identify a teacher who preached daily in the synagogue and worked miracles before gatherings of thousands of men, betrayal by an apostle is unnecessary. This, nevertheless, occurred. To suppose an error in the 'Scriptures' is intolerable; no less intolerable is to admit an accidental happening in the most precious event in world history. Ergo, Judas’ betrayal was not accidental; it was a preordained fact which has its mysterious place in the economy of redemption. Runeberg continues: The Word, when it was made flesh, passed from ubiquity to space, from eternity to history, from limitless satisfaction to change and death; in order to correspond to such a sacrifice, it was necessary that one man, in representation of all men, make a sacrifice of condign nature. Judas Iscariot was that man. Judas, alone among the apostles, sensed the secret divinity and terrible intent of Jesus. The Word had been lowered to mortal condition; Judas, a disciple of the Word, could lower himself to become an informer (the worst crime in all infamy) and reside amidst the perpetual fires of Hell. The lower order is a mirror of the higher; the forms of earth correspond to the forms of Heaven; the spots on one’s skin are a chart of the incorruptible constellations; Judas in some way reflects Jesus. Hence the thirty pieces of silver and the kiss; hence the suicide, in order to merit Reprobation even more. Thus Nils Runeberg elucidated the enigma of Judas.
The first edition of 'Kristus och Judas' bears the following categorical epigraph, whose meaning, years later, Nils Runeberg himself would monstrously expand: “Not one, but all of the things attributed by tradition to Judas Iscariot are false” (De Quincey, 1857). Preceded by a German, De Quincey speculated that Judas reported Jesus to the authorities in order to force him to reveal his divinity and thus ignite a vast rebellion against the tyranny of Rome; Runeberg suggests a vindication of a metaphysical sort. Skillfully, he begins by stressing the superfluity of Judas’ act. He observes (as does Robertson) that in order to identify a teacher who preached daily in the synagogue and worked miracles before gatherings of thousands of men, betrayal by an apostle is unnecessary. This, nevertheless, occurred. To suppose an error in the 'Scriptures' is intolerable; no less intolerable is to admit an accidental happening in the most precious event in world history. Ergo, Judas’ betrayal was not accidental; it was a preordained fact which has its mysterious place in the economy of redemption. Runeberg continues: The Word, when it was made flesh, passed from ubiquity to space, from eternity to history, from limitless satisfaction to change and death; in order to correspond to such a sacrifice, it was necessary that one man, in representation of all men, make a sacrifice of condign nature. Judas Iscariot was that man. Judas, alone among the apostles, sensed the secret divinity and terrible intent of Jesus. The Word had been lowered to mortal condition; Judas, a disciple of the Word, could lower himself to become an informer (the worst crime in all infamy) and reside amidst the perpetual fires of Hell. The lower order is a mirror of the higher; the forms of earth correspond to the forms of Heaven; the spots on one’s skin are a chart of the incorruptible constellations; Judas in some way reflects Jesus. Hence the thirty pieces of silver and the kiss; hence the suicide, in order to merit Reprobation even more. Thus Nils Runeberg elucidated the enigma of Judas.
due to arrogance and pride, claiming superiority for he was created from fire while Adam was made from clay.
The Holy Qur’an, Surah Al-Baqarah (2:30-34) and Surah Al-A'raf (7:11-12).
Theologians of all confessions
refuted him. Lars Peter Engström accused him of being unaware of, or
omitting, the hypostatic union; Axel Borelius, of renewing the heresy of
the Docetists, who denied that Jesus was human; the rigid Bishop of
Lund, of contradicting the third verse of the twenty-second chapter of
the gospel of St. Luke.
These varied anathemas had their influence on Runeberg, who partially rewrote the rejected book and modified its doctrine. He left the theological ground to his adversaries and set forth oblique arguments of a moral order. He admitted that Jesus, “who had at his disposal all the considerable resources which Omnipotence may offer,” did not need a man to redeem all men. He then refuted those who maintain we know nothing of the inexplicable traitor; we know, he said, that he was one of the apostles, one of those chosen to announce the kingdom of heaven, to cure the sick, to clean lepers, to raise the dead and cast out demons (Matthew 10:7-8; Luke 9:1). A man whom the Redeemer has thus distinguished merits the best interpretation we can give of his acts. To attribute his crime to greed (as some have done, citing John 12:6) is to resign oneself to the basest motive. Nils Runeberg proposes the opposite motive: a hyperbolic and even unlimited asceticism. The ascetic, for the greater glory of God, vilifies and mortifies his flesh; Judas did the same with his spirit. He renounced honor, morality, peace and the kingdom of heaven, just as others, less heroically, renounce pleasure.[1] With terrible lucidity he premeditated his sins. In adultery there is usually tenderness and abnegation; in homicide, courage; in profanity and blasphemy, a certain satanic luster. Judas chose those sins untouched by any virtue: violation of trust (John 12:6) and betrayal. He acted with enormous humility, he believed himself unworthy of being good. Paul has written:
“He that glorieth, let him glory in the Lord” (Corinthians 1:31); Judas sought Hell, because the happiness of the Lord was enough for him. He thought that happiness, like morality, is a divine attribute and should not be usurped by humans.[2]
These varied anathemas had their influence on Runeberg, who partially rewrote the rejected book and modified its doctrine. He left the theological ground to his adversaries and set forth oblique arguments of a moral order. He admitted that Jesus, “who had at his disposal all the considerable resources which Omnipotence may offer,” did not need a man to redeem all men. He then refuted those who maintain we know nothing of the inexplicable traitor; we know, he said, that he was one of the apostles, one of those chosen to announce the kingdom of heaven, to cure the sick, to clean lepers, to raise the dead and cast out demons (Matthew 10:7-8; Luke 9:1). A man whom the Redeemer has thus distinguished merits the best interpretation we can give of his acts. To attribute his crime to greed (as some have done, citing John 12:6) is to resign oneself to the basest motive. Nils Runeberg proposes the opposite motive: a hyperbolic and even unlimited asceticism. The ascetic, for the greater glory of God, vilifies and mortifies his flesh; Judas did the same with his spirit. He renounced honor, morality, peace and the kingdom of heaven, just as others, less heroically, renounce pleasure.[1] With terrible lucidity he premeditated his sins. In adultery there is usually tenderness and abnegation; in homicide, courage; in profanity and blasphemy, a certain satanic luster. Judas chose those sins untouched by any virtue: violation of trust (John 12:6) and betrayal. He acted with enormous humility, he believed himself unworthy of being good. Paul has written:
“He that glorieth, let him glory in the Lord” (Corinthians 1:31); Judas sought Hell, because the happiness of the Lord was enough for him. He thought that happiness, like morality, is a divine attribute and should not be usurped by humans.[2]
Many
have discovered, post factum, that in Runeberg’s justifiable beginning
lies his extravagant end and that 'Den hemlige Frälsaren' is a mere
perversion or exasperation of 'Kristus och Judas.' Toward the end of 1907,
Runeberg completed and corrected the manuscript text; almost two years
went by without his sending it to the printer. In October 1909, the book
appeared with a prologue (tepid to the point of being enigmatic) by the
Danish Hebraist Erik Erfjord and with this perfidious epigraph: “He was
in the world, and the world was made by him, and the world knew him
not” (John 1:10). The general argument is not complex, though the
conclusion is monstrous. God, argues Nils Runeberg, lowered Himself to
become a man for the redemption of mankind; we may conjecture that His
sacrifice was perfect, not invalidated or attenuated by any omission. To
limit what He underwent to the agony of one afternoon on the cross is
blasphemous.[3]
To maintain he was a man and incapable of sin involves a contradiction;
the attributes of impeccabilitas and of humanitas are not compatible.
Kemnitz admits that the Redeemer could feel fatigue, cold,
embarrassment, hunger and thirst; we may also admit that he could sin
and go astray. The famous text “For he shall grow up before him as a
tender plant, and as a root out of a dry ground; he hath no form nor
comeliness; and when we shall see him, there is no beauty that we should
desire him. He is despised and rejected of men; a man of sorrows, and
acquainted with grief” (Isaiah 53:2-3) is, for many, a future vision of
the Saviour at the moment of his death; for others (for example, for
Hans Lassen Martensen), a refutation of the beauty which vulgar opinion
attributes to Christ; for Runeberg, the punctual prophesy not of a
moment but of the whole atrocious future, in time and in eternity, of
the Word made flesh. God made Himself totally a man but a man to the
point of infamy, a man to the point of reprobation and the abyss. To
save us, He could have chosen any of the destinies which make up the
complex web of history; He could have been Alexander or Pythagoras or
Rurik or Jesus; He chose the vilest destiny of all: He was Judas.
In vain the bookshops of Stockholm and Lund proposed this revelation to the public. The incredulous considered it, a priori, an insipid and laborious theological game, the theologians scorned it. Runeberg sensed in this ecumenical indifference an almost miraculous confirmation. God had ordained this indifference; God did not want His terrible secret divulged on earth. Runeberg understood that the hour had not yet arrived. He felt that ancient and divine maledictions were converging upon him; he remembered Elijah and Moses, who on the mountain top covered their faces in order not to see God; Isaiah, who was terrified when he saw the One whose glory fills the earth; Saul, whose eyes were struck blind on the road to Damascus; the rabbi Simeon ben Azzai, who saw Paradise and died; the famous sorcerer John of Viterbo, who became mad when he saw the Trinity; the Midrashim, who abhor the impious who utter the Shem Hamephorash, the Secret Name of God. Was he not perhaps guilty of that dark crime? Would this not be the blasphemy against the Spirit, the one never to be forgiven (Matthew 12:31)? Valerius Soranus died for having divulged the hidden name of Rome; what infinite punishment would be his for having discovered and divulged the horrible name of God?
Drunk with insomnia and vertiginous dialectic, Nils Runeberg wandered through the streets of Malmo, begging at the top of his voice that he be granted the grace of joining his Redeemer in Hell.
He died of a ruptured aneurysm on the first of March, 1912. The heresiologists will perhaps remember him; to the concept of the Son, which seemed exhausted, he added the complexities of evil and misfortune.
In vain the bookshops of Stockholm and Lund proposed this revelation to the public. The incredulous considered it, a priori, an insipid and laborious theological game, the theologians scorned it. Runeberg sensed in this ecumenical indifference an almost miraculous confirmation. God had ordained this indifference; God did not want His terrible secret divulged on earth. Runeberg understood that the hour had not yet arrived. He felt that ancient and divine maledictions were converging upon him; he remembered Elijah and Moses, who on the mountain top covered their faces in order not to see God; Isaiah, who was terrified when he saw the One whose glory fills the earth; Saul, whose eyes were struck blind on the road to Damascus; the rabbi Simeon ben Azzai, who saw Paradise and died; the famous sorcerer John of Viterbo, who became mad when he saw the Trinity; the Midrashim, who abhor the impious who utter the Shem Hamephorash, the Secret Name of God. Was he not perhaps guilty of that dark crime? Would this not be the blasphemy against the Spirit, the one never to be forgiven (Matthew 12:31)? Valerius Soranus died for having divulged the hidden name of Rome; what infinite punishment would be his for having discovered and divulged the horrible name of God?
Drunk with insomnia and vertiginous dialectic, Nils Runeberg wandered through the streets of Malmo, begging at the top of his voice that he be granted the grace of joining his Redeemer in Hell.
He died of a ruptured aneurysm on the first of March, 1912. The heresiologists will perhaps remember him; to the concept of the Son, which seemed exhausted, he added the complexities of evil and misfortune.
[1] Borelius inquires mockingly: “Why didn’t he renounce his renunciation? Or renounce the idea of renouncing his renunciation?”
[2] Euclides da Cunha, in a book unknown to Runeberg, notes that for the heresiarch of Canudos, Antonio Conselheiro, virtue “was almost an impiety.” The Argentine reader will recall analogous passages in the work of Almafuerte. In the symbolist sheet 'Sju insegel,' Runeberg published an assiduous descriptive poem, 'The Secret Waters;' the first stanzas narrate the events of a tumultuous day; the last, the discovery of a glacial pond; the poet suggests that the permanence of those silent waters corrects our useless violence and in some way allows and absolves it. The poem ends as follows: “The waters of the forest are good; we can be evil and suffer.”
[3] Maurice Abramowicz observes: “Jesus, d’après ce scandinave, a toujours le beau rôle; ses déboires, grâce à la science des typographes, jouissent d’une réputation polyglotte; sa résidence de trente-trois ans parmi les humains ne fut, en somrne, qu’une villégiature” Erfjord, in the third appendix to the 'Christelige Dogmatik,' refutes this passage. He notes that the crucifixion of God has not ceased, for what has happened once in time is repeated ceaselessly in eternity. Judas, now, goes on receiving his pieces of silver, goes on kissing Christ, goes on throwing the coins into the temple, goes on making a noose in the rope on the field of blood. (Erfjord, in order to justify this affirmation, invokes the last chapter of the first volume of Jaromir Hladik’s 'Vindication of Eternity.')
Reference:
Saturday, February 7, 2026
The Epsteino-Centric Model of the Western Power Core | Alexander Dugin
The Epstein network is just the core of the collective West. But all the other circles surrounding it—politics, culture, media, fashion, movies, education, markets, science, special services, just everything—form the layers of gravitation, attracting the masses to the island.
The real structure of the global Western elite is Epsteino-centric. It doesn’t matter where you start—education, business, fashion, politics, science, media, prostitution, or crime—if you achieve real success in your career, you reach Epstein’s island. The elite are those who reach the central nucleus: Epstein’s island or his Zorro Ranch. There, you can become the victim or the predator. You are always both.
» The American government is trapped by the Israelis. Jeffrey Epstein was one of their tools to trap them. «
Former Israeli Military Intelligence (Aman) officer Ari Ben-Menashe on Netanyahu blackmailing Trump;
"calendar girl" parties. Kids were abused, checked by Trump for "tightness," and sold to rich
men. One account says a girl was 13 when Trump raped her, forcing oral sex and more.
On February 5, 2026, Trump announced May 17, 2026 as
the date to rededicate the US as "one nation under God."
1. Introduction: The Gravitational Paradigm of Western Power
In
the rigorous study of geopolitical systems, traditional hierarchical
models—which depict power as a static, top-down pyramid—have become
increasingly insufficient for capturing the complex dynamics of the
collective West. To understand the modern distribution of influence, one
must shift from a linear perspective to a gravitational one. In this
paradigm, power functions as a massive celestial body, exerting a
constant pull that draws disparate institutional spheres toward a
singular, hidden nucleus.
The “Epsteino-centric” thesis posits that the Epstein network is not a peripheral anomaly or a tangential scandal; it is the fundamental core—the very nucleus—of the Western power structure. This model argues that the architecture of the collective West is organized around this center, with every major social pillar acting as a “layer of gravitation.” While conventional analysis treats fields such as science, fashion, and politics as independent silos, the gravitational metaphor reveals how these seemingly unrelated paths of high-level success converge upon a shared point of origin and control. Understanding this nucleus is the only way to accurately map the trajectory of the modern elite.
2. Defining the Nucleus: The Center of the Collective West
Identifying the definitive “center” of a system is the primary requirement for any systemic analysis of Western institutions. Without recognizing the core, the movement of the surrounding layers appears chaotic and decentralized when it is, in fact, highly directed. In the Western structure, the nucleus serves as the ultimate destination for those who reach the apex of their respective fields.Călin Georgescu, former UN Special Rapporteur on toxics and human rights, claiming global
elites are universally involved in pedophilia networks, citing over 8 million annual child
disappearances as evidence of systemic cover-ups.
» We have people in the US that breed children in order to sell
them. When they’re sold they come without birth certificates. «
Robert David Steele, deceased former CIA officer.
Robert David Steele, deceased former CIA officer.
Earl Anthony Wayne, US envoy to Mexico, raped and impregnated an 11-year-old
at an Epstein party; despite a 100% DNA match, the ambassador denies the
claim while a Marine veteran serves a sentence in his place.
The “Real Elite” are not defined by the mere accumulation of wealth or the acquisition of official titles. Instead, elite status is strictly predicated on reaching this nucleus. It serves as the definitive threshold—the final filter—separating general high-achievers from those who occupy the inner sanctum of global structural power. Reaching the center signifies that an individual has transitioned from being a professional success to becoming a functional component of the Western core.
According to the source context, this nucleus manifests in two primary geographic and symbolic locations:
■ Epstein’s Island
■ Zorro Ranch
■ Zorro Ranch
This center exerts a constant, invisible influence, bending the light of public discourse and shaping the trajectories of all social spheres toward its own interests.
3. The Layers of Gravitation: Mapping Institutional Convergence
The stability of the Epsteino-centric core is maintained by a series of “gravitational layers.” These layers function as a dual-action mechanism: they provide the necessary “attraction of the masses” to sustain the system’s legitimacy and energy, while simultaneously filtering and accelerating high-performing individuals toward the center. These circles are not independent entities but are interconnected components of a single, unified gravitational field.
As individuals achieve “real success” within these specific fields, the logic of the system curves their path toward the nucleus. The following table identifies the nine distinct spheres of gravitation and their specific functions in facilitating movement toward the core:
Social Sphere—Gravitational Function
■ Politics: Orchestrates the legislative and administrative alignment necessary to sustain the overarching structure.
■ Culture: Establishes the normative frameworks that socialize the masses into accepting the system’s presence.
■ Media: Manages mass perception and manufactures the consent required for the system’s continued operation.
■ Fashion: Provides the aesthetic and social prestige that masks the underlying power dynamics of the elite.
■ Movies: Functions as a primary vector for myth-making and the cultural validation of elite trajectories.
■ Education: Shapes ideological frameworks and identifies high-potential talent for early systemic integration.
■ Markets: Serves as the financial engine, filtering high-level economic players toward the center through capital accumulation.
■ Science: Provides intellectual and technical legitimacy, ensuring the core possesses a monopoly on advanced knowledge.
■ Special Services: Functions as the security and intelligence apparatus, providing the “clearance” and protection required for entry into the nucleus.
■ Politics: Orchestrates the legislative and administrative alignment necessary to sustain the overarching structure.
■ Culture: Establishes the normative frameworks that socialize the masses into accepting the system’s presence.
■ Media: Manages mass perception and manufactures the consent required for the system’s continued operation.
■ Fashion: Provides the aesthetic and social prestige that masks the underlying power dynamics of the elite.
■ Movies: Functions as a primary vector for myth-making and the cultural validation of elite trajectories.
■ Education: Shapes ideological frameworks and identifies high-potential talent for early systemic integration.
■ Markets: Serves as the financial engine, filtering high-level economic players toward the center through capital accumulation.
■ Science: Provides intellectual and technical legitimacy, ensuring the core possesses a monopoly on advanced knowledge.
■ Special Services: Functions as the security and intelligence apparatus, providing the “clearance” and protection required for entry into the nucleus.
These layers are not independent variables; they are the integrated machinery of a single gravitational field. Success in any one sphere is a trajectory that eventually intersects with all others at the point of the nucleus.
4. The Mechanism of Ascent: Career Success as a Path to the Nucleus
The meritocratic myth suggests that advancement is a reward for talent or service to the public. However, the Epsteino-centric reality is far more clinical: high-level career advancement is merely the mechanism of convergence toward the core.A critical feature of this system is the irrelevance of starting points. The source context emphasizes that “it doesn’t matter where you start from.” This creates a profound meritocratic paradox: the system rewards the highest achievement in “clean” fields, such as science and education, with entry into the same “unclean” nucleus occupied by those from the spheres of crime and prostitution. This reveals that the most “sacred” and the most “profane” social tracks share an identical terminal velocity toward the Epstein network.
This shared destination effectively homogenizes the interests of supposedly distinct social sectors. When the top physicist, the top financier, and the top politician all terminate at the same point of convergence, their disparate professional backgrounds are superseded by their shared membership in the core.
Key Takeaways of the Ascent Mechanism
1. Systemic Terminal Velocity: Regardless of the field of endeavor—be it science, politics, or crime—the peak of Western career success terminates at the Epstein network.2. The Indifference of Origins: The system is structurally indifferent to the moral or professional point of origin; it recognizes only the attainment of “real success.”
3. Elite Interest Homogenization: The gravitational pull toward the nucleus ensures that the interests of the elite are unified, rendering the public-facing distinctions between different social sectors irrelevant.
5. Systemic Implications: The Architecture of the Collective West
The organization of a society around a secret, centralized nucleus has devastating strategic consequences. Foremost among these is the systemic collapse of meritocratic legitimacy. When “real success” in any field is predicated on reaching the Epsteino-centric nucleus, the primary loyalty of any high-level actor is no longer to their profession, their constituents, or their nation, but to the core itself.
The attraction of the masses to the outer layers—such as media, fashion, and education—serves as a stabilizing force for the core. The public provides the momentum and economic power that fuel these outer circles, unaware that the system is designed to siphon the most “successful” individuals toward a hidden center. The Epsteino-centric model is not merely a description of a “shadow government”; it is the hidden structural reality of how Western global power is mapped, exercised, and maintained.
In 2009, 21-year-old Mexican model Gabriela Rico Jiménez was filmed fleeing a private international elite gathering at Monterrey’s Fiesta Inn. Hysterical, she claimed that those inside had tortured, murdered, and eaten humans. Jiménez was promptly arrested, committed to a psychiatric facility, and disappeared forever. Her accusations targeted high-profile figures—including British Royals, Disney executives, and a son of Mexican billionaire Carlos Slim—alleging their involvement in child abduction and cannibalism. Now, in 2026, the released Epstein files appear to vindicate her claims, alleging that globalist 'elites' engage in organized child abduction, molestation, rape, torture, sacrifice, and the consumption of human blood and flesh.
and then had his female victim murdered.
trying to purchase babies from Black women, explicitly so he could drain their blood.
6. Conclusion: The Reality of the Epsteino-Centric Structure
This sociopolitical analysis identifies a Western power architecture that is far more centralized and cohesive than public narratives suggest. By synthesizing the relationship between the nucleus (Epstein’s Island/Zorro Ranch), the gravitational layers of social institutions, and the trajectory of elite careers, we find a system of total convergence.
The strategic reality of this model is that the Epstein network is not an outlier, a glitch, or a temporary failure of oversight. It is the functional core—the self-organizing heart—of the current Western sociopolitical system. The elite are not “recruited” in the traditional sense; they are “pulled” by the very logic of success. Any geopolitical or systems analysis that ignores this nucleus is functionally obsolete and strategically blind.
The strategic reality of this model is that the Epstein network is not an outlier, a glitch, or a temporary failure of oversight. It is the functional core—the self-organizing heart—of the current Western sociopolitical system. The elite are not “recruited” in the traditional sense; they are “pulled” by the very logic of success. Any geopolitical or systems analysis that ignores this nucleus is functionally obsolete and strategically blind.
We need to speak about Epstein incessantly. That creates the global narrative exposing the corrupted liberal globalist Western elites and undermines their power. Epstein is the West. Not the casualty, but the very essence of it. All of the ruling class of the West is Epstein.
Epstein is the real essence of capitalism. Socialism was an annoying, cruel, and evil thing. I had experience with it, and I didn't like it at all. But modern Western liberal capitalism is the real catastrophe. It is much worse. It is Epstein.
The only way out of the hell that the modern West is in is a return to the Christian faith, to the Church, and to sacred Tradition. Zero tolerance for modernity. Otherwise, the criminal satanist oligarchs sooner or later will have you.
Modern society is helpless and defenseless in front of the cruel reality of the fallen angels. If you are sure Satan doesn't exist, you are already caught in his nets. What we have now is the terminal station of a long, long journey that started with the Renaissance and Protestantism.
Epstein is the real essence of capitalism. Socialism was an annoying, cruel, and evil thing. I had experience with it, and I didn't like it at all. But modern Western liberal capitalism is the real catastrophe. It is much worse. It is Epstein.
The only way out of the hell that the modern West is in is a return to the Christian faith, to the Church, and to sacred Tradition. Zero tolerance for modernity. Otherwise, the criminal satanist oligarchs sooner or later will have you.
Modern society is helpless and defenseless in front of the cruel reality of the fallen angels. If you are sure Satan doesn't exist, you are already caught in his nets. What we have now is the terminal station of a long, long journey that started with the Renaissance and Protestantism.
Quoted from:
Alexander Dugin (February 7, 2026) - The Epsteino-Centric Model: A Sociopolitical Analysis of the Western Power Core.
Alexander Dugin (February 7, 2026) - The Epsteino-Centric Model: A Sociopolitical Analysis of the Western Power Core.
See also:
Subscribe to:
Comments (Atom)