Part 3: H.P. Lovecraft and The Dark Forest

Read Part 1 and Part 2

In any form of research, we attribute and cite previous research to demonstrate a linear path of understanding to argue or persuade our points. There is no difference in exploratory, fringe-like topics like astrology, where the researcher’s and audience’s courage to imagine and believe—to allow yourself to navigate topics outside of mechanistic science—may lead to breakthrough results.

Richard Tarnas, the author of The Passion of the Western Mind and Cosmos and Psyche, often described astrology as “the gold standard of pseudoscience” because no topics have had a history of eye-rolling quite like this one. Like Tarnas, Graham Hancock is no stranger to the power of this ambiguous yet still powerful word. “Pseudoscience,” often slung around as pejorative terminology without any regard to whom it harms (or even its valid usage), often serves as the attacker’s first resort to melee an opponent’s rhetoric instead of attempting to grasp it. Often antagonists wield this weapon of fallacy without truly understanding what it really is and always the wise see past this. Graham Hancock’s continuing drive to classify and see past historical and contemporary arrogance—the obstacles most people cannot see past—by putting under a microscope the very crux of what academics cry as “Pseudoscience!” is inspiring. This has kept me reading Graham’s work for years. This, too, is why I am fortunate and thankful to have had the opportunity to submit these articles.

Part I of this H. P. Lovecraft series was a quantitative primer to delve into the weird phenomenon of Lovecraft the writer. Part II offered examples of qualitative assessments of that “weird.” In this final installment, I attempt to briefly describe the epistemology of traditional astrology by providing contemporary observations of ancient and medieval translations of various cultural lineages of cosmic divinatory traditions. And through this article, I lean on a certain astrophysical concept weaved into the plot of Cixin Liu’s Remembrance of Earth’s Past/Three-Body Problem trilogy to serve as a vehicle for these comparisons; that is, how modern applied science reveals why astrology seems to work the way it does.

Lovecraft below shows his intrigue toward Alpha Centauri like Liu; this region of the universe where Liu’s imagination created the Trisolarans:

The Zodiacal group Libra, or the Balances, is rising in the southeast, and farther south, portions of Centaurus, the Centaur, are to be seen. The southern and more brilliant half of Centaurus is never visible here. Indeed, the constellation cannot be completely observed at any place above the 30^th parallel of north latitude. In the section perpetually hidden from our northern eyes is Alpha Centauri, a star extremely interesting not only on account of its great brightness, but because it is the nearest to us of all the stellar bodies. The prodigious immensity of the space between our solar system and the rest of the universe is well illustrated by the fact that this nearest of the stars lies 25,000,000,000,000 miles away. It is about 9000 times farther off than is Neptune, the farthest of the planets, from the Sun. The distance of Alpha Centauri, though almost beyond human comprehension, is but slight when compared with other stellar distances, most of which are far too great for expression in terms of any terrestrial unit, and which are therefore measured by a special unit called the “light year”. A light year contains 5,509,588,236,000 miles, and is the distance travelled over in one year by the waves of light at their incredibly rapid rate of 186,000 miles per second. All distances on the earth are relatively so small that the time consumed by light in going from one locality to another is practically negligible; we see all terrestrial objects as they are at the present moment, and can scarcely imagine a case where an interval must elapse between the emission of light by a body, and our perception of it. In such a case, of course, we should see the body not as it is, but as it was when it emitted the light which makes it visible to us, must as we hear the report of a distant cannon some seconds later than the actual firing, owing to the slow motion of sound. Alpha Centauri is four and one-third light years away. Since its light has taken four and one-third years to travel hither, it follows that the inhabitants of the earth must this month behold it not as it is now, but as it was in December, 1909, four and one-third years ago. This being so, what are we to think of those remote starts which astronomers have estimated to be 100,000 light years away? This mind can form no conception of gulfs so vast as these.¹

Lovecraft’s and Liu’s own fascinations with the astrophysics of Alpha Centauri—the home of the antagonist civilization that threatened the survival and continued existence of humanity in Liu’s novels—offers hints not only demonstrating why both cosmic horror authors found these themes intriguing, but also how the very issue of the “n-body problem” in physics and classical mechanics corresponds with the subtle influence that traditional astrology seems to symbolize. According to Wikipedia, “the three-body problem is the problem of taking the initial positions and velocities (or momenta) of three-point masses and solving for their subsequent motion according to Newton’s laws of motion and Newton’s law of universal gravitation.”²

Liu’s trilogy fleshes out an enemy civilization from the fixed star Toliman (Alpha Centauri), which consists of three stars that orbit each other: one resembling our Sun, one similar but slightly smaller and dimmer, and one an even smaller red dwarf star. In the trilogy, a Chinese military science-research program uses the Sun’s electromagnetic field to send out a signal to the cosmos—like a harp string, the star is “plucked”—an inquiry to seek any response from any alien intelligent life by sending out a signal condensed with information about Earth and humanity. Who does respond is an extraterrestrial individual manning a listening station in Alpha Centauri; the response Earth receives from him is a warning to not respond to any subsequent attempts for query responses, as any attempts will make known Earth’s solar system to his civilization, thus periling the human civilization. However, the human that plucked the star relinquishes her own loyalty to her species and welcomes the notion of the annihilation of her civilization, setting a course for this potential destruction. The Trisolarans, the antagonist civilization from Alpha Centauri, seek to colonize this new place called Earth since their own planet’s chaotic orbits around these three chaotic stars of Alpha Centauri is the concise definition of hell—an existence, for them, that has persisted through eons of stellar cycles of surviving their three-body problem. In this trilogy, not only does Earth learn of this impending doom when the Trisolarans send a fleet to colonize Earth, but Earth also learns of yet another hell as their initial knowledge of the known universe begins to expand.

The universe is a dark forest. Every civilization is an armed hunter stalking through the trees like a ghost, gently pushing aside branches that block the path and trying to tread without sound. Even breathing is done with care. The hunter has to be careful, because everywhere in the forest are stealthy hunters like him. If he finds other life—another hunter, an angel or a demon, a delicate infant or a tottering old man, a fairy or a demigod—there’s only one thing he can do: open fire and eliminate them. In this forest, hell is other people. An eternal thread that any life that exposes its own existence will be swiftly wiped out. This is the picture of cosmic civilization. It’s the explanation for the Fermi Paradox…But in this dark forest, there’s a stupid child called humanity, who has built a bonfire and is standing beside it shouting, ‘Here I am! Here I am!’³

The trilogy provides many theories of science and imagination, as well as describing the future eras of human history where the understanding of these theories leads to technological breakthroughs—I cannot do justice to explain them like Cixin Liu’s novels have, but I can focus on one recurring theory he uses. This gravitational theory seems to offer insight into how the role of electromagnetism or subtle energy may hint at patterns found in traditional astrology: The Lagrange Points.

Figure 1: Lagrange Points graphic (source)

In the NASA graphic above, the gravitational stability of Lagrange Points L1, L2, and L3 are found to be unstable, while L4 and L5 are stable; the latter can be compared to how small pools in rivers—where the river currents deposit sediment—continue to “orbit” around the circumferences of these pools instead of continuing their course downstream. This is why material found in Earth’s orbit, like trojan satellites, interplanetary dust, and Kordylewski clouds, are found at points L4 and L5, while comparably larger objects are found in the orbits of planetary bodies with larger gravity like the Sun, Jupiter, and Saturn.

While stable, L4 and L5 are not conducive to capturing quality interstellar photos due to the prevalence of sunlight in these regions, unlike L2. The James Webb Space Telescope (JWST), for example, operates from the unstable L2 point because this orbital region allows for the most reduced light saturation available for effective stellar photography since the Earth blocks the sun’s light the most in this position; fortunately, the JWST is equipped with onboard thrusters to keep it in L2.

Figure 2: Lagrange Points graphic (source)

What does this have to do with astrology? How can the Lagrange Points, as an astrological model, via the graphic with contour lines below, demonstrate the stability of L4 and L5?

While these [L4 and L5] points correspond to local maxima of the generalized potential—which usually implies a state of unstable equilibrium—they are, in fact, stable. Their stability is due to the Coriolis force. Initially, a mass situated near L4 and L5 will tend to slide down the potential, but as it does so, it picks up speed and the Coriolis force kicks in, sending it into an orbit around the Lagrange point. The effect is analogous to how a hurricane forms on the earth’s surface: as air rushes into a low-pressure system, it begins to rotate because of the Coriolis force and a stable vortex is formed.⁴

Figure 3: Graphic from The Lagrange Points by Neil J. Cornish (source)

In traditional astrology, from the rising sign/ascendant, the regions of the same element/triplicity (fire, air, water, or earth) will reside in the 5^th and 9^th houses, respectively. The ascendant has been accepted as a symbolic moment in time to represent the 1^st house of the body and self, thus demonstrating the benefic 5^th and 9^th, where in traditional astrology, Venus and the Sun are in joy, respectively—they are in joy because these areas reflect the nature of the western tradition of the Sun and Venus.

I’ve found some difficulty simply accepting how a “symbolic moment in time” could be more meaningful than the actual electromagnetic relationship between two planetary bodies bound together by gravity. But I think part of the symbolism of the moment is that part of the complexity of the current moment in time has to do with the nature of the gravity of the Moon in relation to the Earth. What this gravitational relationship implies is that, like the stable L4 and L5 Lagrange Points, 60 degrees (or the astrological aspect of the “sextile”) of the upcoming and previous areas of the planetary body’s orbit (planetary bodies orbit counterclockwise), demonstrates where “stuff” may be collected. I’m still speculating on what the “stuff” could symbolize. This would imply that starting with the location by house and chart of the birth chart by ascendant, observing where the Earth-Moon L2 point resides in relation to the L4 and L5 points are the places in the birth chart where “stuff” collects, and that these three areas, to include the L3, based on the gravitational quality observed in the graphic above, may provide a better understanding of the nature of the subtle influence the Moon shares with the Earth.

Given the four philosophical positions of traditional astrology as described by astrologer Chris Brennan:

There were a spectrum of different beliefs about the extent to which things were fated or predetermined, and while the basic premise of astrology assumed that at least some things could be seen about a person’s life ahead of time, the specifics of how far this went were somethings a matter of debate.

These two debates—the question of whether the planets and stars act as signs or causes; and whether events in the world are completely or partially predetermined—resulting in the establishment of four fundamental philosophical positions that were adopted by astrologers in the ancient world…the spectrum of whether the planets and other factors used in astrology acted as signs or causes, and…the spectrum of whether everything that occurs in the world was viewed as completely predetermined or only partially predetermined.

For example, Ptolemy would fall in the overlapping area between causal astrology and partial determinism, because he conceptualized astrology as working as a result of the planets influencing or causing events on earth, but he also said that some of these planetary influences could be counteracted and changed, and thus things were not completely predetermined. This may be contrasted with Firmicus, who also held the view that the planets caused events on earth and in the lives of individuals, but unlike Ptolemy, he viewed everything as being completely predetermined and that fate was unalterable.

The third and fourth philosophical positions involve those who saw the planets as signs or omens of future events rather than causes. Valens, for example, frequently refers to the planets signifying or acting as signs for certain things, and he used a number of techniques that seem to have been derived from purely symbolic rather than natural considerations. At the same time, he also appears to advocate a more deterministic philosophy, saying that it is not possible to alter one’s fate through actions or prayers. This may be contrasted with Dorotheus, who also used a number of symbolic techniques such as “lots,” but whose use of inceptional astrology may imply that he viewed fate as malleable or negotiable, and thus not fully deterministic.⁵

And the schools of thought described by astrologer Ben Dykes:

Aristotelian-Ptolemaic. I use this name because this approach roughly drawn on the physics of Aristotle as well as Ptolemy’s scientific justification for astrology in his Tetrabiblos. According to his view, the planets cause things to happen, they are causal agents. For example, Mars causes Martial events because he produces excessive heat and dryness, and Martial-type events have those qualities. Therefore, astrology is virtually [sec] a branch of physics, and is in some sense part of the natural sciences. Modern astrologers who adopt terms from physics such as waves, fields of force, and so on, or who believe that modern physical concepts can be adopted so as to justify astrology, belong in this camp. For the most part, this view also allows for human freedom and choice as we conventionally understand them (though not indeterminate freedom of the will). For instance, perhaps the planets only cause certain broad trends, but these can be overridden or managed through our power of choice. Our ability to choose wisely will depend on how the planets have caused us to have a certain temperament or attitude, so even our choices are in some sense conditioned by the causal power of the planets.

Stoic. Although not everyone who expressed this view might have identified as a Stoic, it can easily be tied to Stoic philosophy. According to this view, the universe is governed and determined—perhaps down to its finest details—by an all-permeating Cosmic Intelligence or Mind. Here, events around us are caused in all of the normal ways (through natural phenomena, choice, and so on), but it is not the planets which cause them. Instead, the Cosmic Mind has established the planets as being or objects which signify things. This is akin to medicine, where symptoms are caused by natural processes, but a doctor interprets these symptoms as signs, in order to make appropriate diagnoses and prognoses. So, on the view astrology is a science of interpretation and is divinational, not part of the physical sciences. This school also argued that while we do have the power of choice, from a cosmic perspective everything is causally determined, even one’s choices. This is the most deterministic of approaches, but astrologically there is some leeway. For instance, even if a planet signifies something, it might only signify a type of thing—the details of what it is, maybe somewhat up for grabs.

Platonic. This category overlaps somewhat with other views. Plato was not really an astrologer, but his interest led in that direction, and he believed that human ethical and social life should be based to some extent on the astrological universe. The lower parts of our soul (emotions, instincts, and the body) are to a large extent governed by physical forces dictated by planetary gods, and heavenly movements that stand between us and the upper, divine world. Our power of reason, which can manage these lower forces somewhat, is not as constrained, and is suited to study and commune with the eternal realities that stand above the sphere of the planets. At its best and highest level, astrology can be a tool for enlightened people to have access to God’s mind and eternal reality, because planetary motions essentially map out, in a temporal way, the eternal thoughts of God. (This is close to the Stoic view.) But astrology and its insights can also be used to help less enlightened people, who could use the organizational insights of the upper world to understand and mange their lives in this lower world. Plato seems to suggest that astrologers should help political authorizers govern citizens justly. Also, because Plato believed in reincarnation and in the idea that certain planetary powers guide our souls, some features of this thought are close to certain modern astrological views.

Christian. This fourth view drew on previous notions as well as a new theological development of the 1^st and 2^nd Centuries AD: this is, the introduction of an indeterminate ‘free will’ which is liberated from the forces of necessity on earth, and which can radically self-create and change one’s direction in life. According to this school, human free will is a weak mirror image of God’s radically free will. However, most people do not normally exercise their free will, even when they think they are. Most of us are mired in sin and the sensual world (as with Plato). But sometimes we get help from God in exercising free will, and in its strongest form this allows for the existence of saints: unlike normal people who are subject to the natural world (and whose lives can be largely described by astrology), saints and enlightened people cannot really be captured and described by any astrological chart, since their choices and actions derive from free will. Thus, astrology properly belongs to matters such as weather, health, and the normal actions of unsaintly people. This view is also close to a generic Gnostic view, which says that most people are ignorant of ultimate reality and are subject to malefic planetary governors—but enlightened Gnostics are morally and spiritually liberated because they have access to realms above the planets. One can see echoes of Plato here.

Magical. This view has so many sources it is hard to pin down precisely: it draws on folk magic, omens, Platonism, Hermeticism, and much more. In its “lower form, it used auspicious planetary times, talismans, analogous plants, gems, music, and appropriate speeches, to interact with planetary powers and create favorable worldly circumstances for the practitioner. In its “higher” forms, it may include all of these practices but to the end of becoming wise, spiritually advanced, and living a virtuous life. In the Renaissance, Marsilio Ficino argued for the use of astrological magic to reengineer and balance the soul, so his astrological magic bore the mission of psychological and spiritual transformation through the use of astrological rituals. (It surprises me that more modern astrologers do not advocate this.) This is the more “otherworldly” of the schools, and is not really include or alluded to in standard astrological textbooks—one needs to consult grimoires and other magical texts to learn the techniques. It can be challenging to prescribe any astrological ideology other than a forensic one. This is where the preponderance of beliefs oversaturates and isolates an astrological researcher from collaboration with others for fear of demonstrating epistemological differences. Thus, everyone’s truth is subjective, and by making the effort to connect one’s truth with facts to identify one’s own individual theory through life-long learning, one escapes the prison of the reverse; that is, filling in the void in one’s knowledge by speculation. Could much of ancient tradition have this foundation? To have put one’s faith in a discipline like this akin to embracing a mystical life. Yet, to put one’s faith in reinforcing a chain of legacies is embracing a tradition. The interest I’ve found in this discipline and tradition is the synthesis of both where something in the imagination gains interest when a connection is made, or a synchronicity occurs. Truly, what else can be more rewarding than that?⁶

Let’s see how the Lagrange Points apply to Lovecraft’s birth chart.

Figure 4: H. P. Lovecraft’s birth chart (source)

Understanding that the Earth is the center circle in the chart in relation to the planetary body that orbits it (the Moon), and considering the L4 and L5 Lagrange Points, the significance of the last decans of the areas 60 degrees from the degree of the Moon are places where gravitational stability retained celestial satellites on Lovecraft’s day of birth. Does this macro-level analysis support a correspondence to a micro-level sub-atomic comparison? Does Lovecraft’s 1^st house Moon-Spica conjunction at Lagrangian Point L1 demonstrate a relationship to his L5 point 11^th house Sun-Regulus conjunction?

As in Part II, where methods like the Thoth Tarot and Ellias Lonsdale’s Chandra Symbols can help analyze a native’s “disposition” in life, the Moon has a different relationship to the Earth in Vedic astrology than in Western. The Moon travels between 13-14 degrees roughly per 24-hour Earth-day rotation from our vantage point on Earth, and in Jyotish (Vedic astrology), of the 27 nakshatras/lunar mansions the Moon finds itself placed in during the native’s birth, this location demonstrates a deeper qualitative insight into the character of the native than the Sun alone. In fact, in Jyotish, the Sun is considered as malefic as Mars and Saturn. Based on the astronomical quality of the Sun in relation to the Earth, and the sunburns I receive on my skin during the months of May-August in the northern hemisphere, there is validity to this belief.

Lovecraft’s Moon is in the Chitra (Spica) nakshatra.

Prominent Chitra is a birth chart gives people a real opportunity to become designers, inventors and artists. The Deity presiding here is Vishwakarma, literally the Doer or Maker of the Universe. In the ancient Vedas he is described as ‘swayambhu,’ unborn or born of himself, the creator of all the realms and all the beings, including the Gods. Vishwakarma is still revered in India by engineers, artists and crafts people. In Chitra Nakshatra we have the opportunity to become brilliant artists and inventors and shine through our design.⁷

As this description clearly and concisely describes this native, the insight gained from a Moon in this nakshatra takes on an entirely different focus in the following two Arabic lunar mansion tradition descriptions, although perhaps the change of perspective is simply an interpretation of a slightly different angle.

When the Moon passes into the Fourteenth Mansion, she completes her cycle of separation, union, and division, which commenced in the Twelfth Mansion. The passion that lead to ecstatic fusion in the Thirteenth Mansion now spins outwards. The image of this Mansion, a dog with his tail in his mouth, suggest a futile chase. This Mansion reminds us of the transitory nature of great passion. There is a fine line between love and aversion, such that this Mansion may be auspicious for romantic love, but may also signify conflict. This Mansion is generally a positive indication if we wish to end a relationship or leave a job. It is also auspicious for moving house.⁸

A good example of how this may work out in a life is the chart of former French president François Mitterand. One of the most striking characteristics in his long career was his ability to adapt and change at the right moment. This can be seen immediately in his first house, representing most directly Mitterand himself. Planets in this house will greatly influence the life, as this house is the individual and in it the most fluid planets are found; pragmatic shape-shifter Mercury and the ever-changing Moon lacking fixed structure. So his ability to adapt to changing circumstances is anchored in his basic psychological make-up, given by these planets in the first house. The Moon is Lord 10, the ruler of the profession and so it comes to him almost automatically. This Moon is also on Spica, this very favourable royal star. The Moon is not only on Spica but also in the mansion connected to the Wheat Ear. These two functions of the Moon, as a Luminary, as one of the seven planets on a star and as the indicator of the phase in the creative process, ‘the step’ in the mansion cycle, should be clearly distinguished from each other. It is possible that the Moon is placed on a star which does not describe the mansion the Moon is in, but this is not the case here, so everything is clear.⁹

There’s a scene in Liu’s trilogy when a probe of the Trisolaran fleet, dubbed “the droplet” (based on the water-droplet shape of this ship, which was held together by the strong interaction of sub-atomic particles), rushes to Earth. The probe moves to a Lagrangian Point in the Earth’s orbit around the Sun to effectively “turn off” the Sun’s ability to transmit EM signals in the form of communications, etc.

At last the droplet reduced its velocity relative to the Earth to zero and rested at a point 1.5 million kilometers away. A Lagrange point. That meant that, in the days to come, it would remain motionless relative to both Earth and sun, squarely between the two. Luo Ji had a hunch that something else might happen, so he sat on the sand and waited. The mountains, like old men beside and in back of him, waited quietly with him and gave him a sense of security. For the time being, there was no more important information in the news. A world uncertain whether or not it had escaped catastrophe waited nervously. Ten minutes passed, but nothing happened. The monitoring system showed the droplet suspended motionless, the propulsion halo gone from its tail and its round head facing the sun. It reflected the bright sunlight, so that its front third appeared to be on fire. To Luo Ji, some sort of mysterious induction seemed to be taking place between the droplet and the sun. The image on the television suddenly blurred, and the sound turned scratchy. Luo Ji sensed commotion in the surrounding environment: A startled flock of birds took flight in the mountains, and a dog barked in the distance. It might have been a false impression, but he felt his skin begin to itch. The television’s sound and picture jittered for a moment and then cleared up. Later it was learned that the interference was still present, but global telecommunications systems had quickly filtered out the sudden noise with their anti-interference capabilities. However, the news reacted slowly to this development because of the vast amounts of monitoring data that needed to be pooled and analyzed. It was another ten minutes or more before precise information became available. The droplet was sending a continuous, powerful electromagnetic wave directly at the sun with an intensity far exceeding the sun’s amplification threshold and a frequency that covered all the bands that the sun could amplify. Luo Ji began to giggle, and then laughed until he choked. Yes, he really was self-absorbed. He should have thought of all of this long ago. Luo Ji wasn’t important. The sun was important. From now on, humanity could no longer use the sun as a powerful antenna to transmit messages to the universe. The droplet had sealed it off.¹⁰

What this plot move Liu demonstrates in the trilogy speaks volumes: the stability of gravitational placement in L4/L5 may not only effectively reduce a satellite EM transmitter/receiver device’s need to adjust to changes in Earth’s gravity in orbit but may also support the most effective position in Earth’s orbit to manipulate the Earth’s and Sun’s EM fields. This tells me that L4/L5 through the EM/astrological lens is important. What can a more concrete astrology based on Lagrangian gravitational notions look like given the role of the Earth’s subtle biofield, the relation of the Earth-Moon L1 and L3 Lagrangian Points and the influence of the Earth’s oceanic tides, and the topics/areas in life/signs/planets/fixed stars, etc., in the vicinities of L4 and L5?

The research opportunities provided by comparing individuals that share Spica-conjunct Moons should show a treasure trove of patterns in the 60-degree sextile aspect to placements in the last decans of Leo and Sagittarius (L5 and L4 Lagrangian Points, respectively); frankly, Moons placed in areas of each fixed star that shares a tradition of patterned meaning would very well be feasible. This can be a starting point for evaluating and possibly reengineering occult systems of planetary sphere-oriented creation cosmologies to see if the remaining value can be ascertained from these forms of subtle energy understanding. And through biographical research of natives, more detail can be learned. What first comes to mind is the Kabbalah Tree of Life system of first emanations of energy through to end states: can we begin to better understand the nature of energy and cosmos by applying the same lessons learned from Lagrangian Points of the Earth, Sun, and Moon with other planets? Will mapping and applying to traditional astrology allow for the creation of a cipher text of sorts that allows effective charting and planning for the outcomes (or significations) of astrological timing techniques, etc.?

In Lovecraft’s chart, a most royal Regulus Sun in the 11^th house of groups, friends, and hopes exhibits a “shining of light” onto the L5 Lagrangian Point. So, if Earth had no blue sky atmosphere at 9:00 am on the day Lovecraft was born, allowing any individual to telescopically zoom into the ecliptic where the Sun was located, and if they could see the solar wind the Sun emitted, they would see the effect of how the Sun would be interacting with a stable cluster of space dust. As the Sun is the symbol of creativity and creation, are Sun-Moon sextiles of this nature with the Moon in the first house key indications of notability through history? Do the luminaries with these Regulus-Spica 60-degree relationships demonstrate royal creativity? Is this theory Aristotelian-Ptolemaic? Then why do the arguments provided in Part I and Part II of this article series correspond so well with the Magical school of philosophy, as well?

The nature of the future of science and the occult expands and reduces, respectively, as the former identifies inherent natural laws that help describe and demystify the hidden and secretive natures of the latter; it’s been this way ever since ancient individuals first started identifying patterns in the lights in the night sky. Cixin Liu’s trilogy provides an excellent example of a fictional humanity doing this very thing. Outlier individuals like H. P. Lovecraft prove to be effective models for supporting an evolution of this nature. Outlier individuals inspire confident astrological researchers to challenge hegemonic academia, which allows the reengineering of the very definition of pseudoscience; this is key in human technological development. In hopes, someday many will come to the realization that we are all no different than stars “as above, so below.”

 Bibliography