Geocentrism in the context of Microcosm and macrocosm

A planet is a large, rounded astronomical body that is generally required to be in orbit around a star, stellar remnant, or brown dwarf, and is not one itself. The Solar System has eight planets by the most restrictive definition of the term: the terrestrial planets Mercury, Venus, Earth, and Mars, and the giant planets Jupiter, Saturn, Uranus, and Neptune. The best available theory of planet formation is the nebular hypothesis, which posits that an interstellar cloud collapses out of a nebula to create a young protostar orbited by a protoplanetary disk. Planets grow in this disk by the gradual accumulation of material driven by gravity, a process called accretion.

The word planet comes from the Greek πλανήται (planḗtai) 'wanderers'. In antiquity, this word referred to the Sun, Moon, and five points of light visible to the naked eye that moved across the background of the stars—namely, Mercury, Venus, Mars, Jupiter, and Saturn. Planets have historically had religious associations: multiple cultures identified celestial bodies with gods, and these connections with mythology and folklore persist in the schemes for naming newly discovered Solar System bodies. Earth itself was recognized as a planet when heliocentrism supplanted geocentrism during the 16th and 17th centuries.

Philolaus (/ˌfɪləˈleɪəs/; Ancient Greek: Φιλόλαος, Philólaos; c. 470 – c. 385 BC)was a Greek Pythagorean and pre-Socratic philosopher. He was born in a Greek colony in Italy and migrated to Greece. Philolaus has been called one of three most prominent figures in the Pythagorean tradition and the most outstanding figure in the Pythagorean school. Pythagoras developed a school of philosophy that was dominated by both mathematics and mysticism. Most of what is known today about the Pythagorean astronomical system is derived from Philolaus's views. He may have been the first to write about Pythagorean doctrine. According to Böckh (1819), who cites Nicomachus, Philolaus was the successor of Pythagoras.

He argued that at the foundation of everything is the part played by the limiting and limitless, which combine in a harmony. With his assertions that the Earth was not the center of the universe (geocentrism), he is credited with the earliest known discussion of concepts in the development of heliocentrism, the theory that the Earth is not the center of the Universe, but rather that the Sun is. Philolaus discussed a Central Fire as the center of the universe and that spheres (including the Sun) revolved around it.

In the 16th century, Nicolaus Copernicus proposed a major shift in the understanding of the cycle of the heavenly spheres. Driven by a desire for a more perfect (i.e. circular) description of the cosmos than the prevailing Ptolemaic model - which posited that the Sun circled a stationary Earth - Copernicus instead advanced a heliostatic system where a stationary Sun was located near, though not precisely at, the mathematical center of the heavens. In the 20th century, the science historian Thomas Kuhn characterized the "Copernican Revolution" as the first historical example of a paradigm shift in human knowledge. Both Arthur Koestler and David Wootton, on the other hand, have disagreed with Kuhn about how revolutionary Copernicus' work should be considered.

In astronomy, axis mundi is the Latin term for the axis of Earth between the celestial poles. In a geocentric coordinate system, this is the axis of rotation of the celestial sphere. Consequently, in ancient Greco-Roman astronomy, the axis mundi is the axis of rotation of the planetary spheres within the classical geocentric model of the cosmos.

In 20th-century comparative mythology, the term axis mundi – also called the cosmic axis, world axis, world pillar, center of the world, or world tree – has been greatly extended to refer to any mythological concept representing "the connection between Heaven and Earth" or the "higher and lower realms". Mircea Eliade introduced the concept in the 1950s. Axis mundi closely relates to the mythological concept of the omphalos (navel) of the world or cosmos.Items presented as examples of the axis mundi by comparative mythologists include plants (notably a tree but also other types of plants such as a vine or stalk), a mountain, a column of smoke or fire, or a product of human manufacture (such as a staff, a tower, a ladder, a staircase, a maypole, a cross, a steeple, a rope, a totem pole, a pillar, a spire). Its proximity to heaven may carry implications that are chiefly religious (pagoda, Temple Mount, minaret, church) or secular (obelisk, lighthouse, rocket, skyscraper). The image appears in religious and secular contexts. The axis mundi symbol may be found in cultures utilizing shamanic practices or animist belief systems, in major world religions, and in technologically advanced "urban centers". In Mircea Eliade's opinion: "Every Microcosm, every inhabited region, has a Centre; that is to say, a place that is sacred above all."

The microcosm–macrocosm analogy (or, equivalently, macrocosm–microcosm analogy) refers to a historical view that posited a structural similarity between the human being (the microcosm, i.e., the small order or the small universe) and the cosmos as a whole (the macrocosm, i.e., the great order or the great universe). Given this fundamental analogy, truths about the nature of the cosmos as a whole may be inferred from truths about human nature, and vice versa.

One important corollary of this view is that the cosmos as a whole may be considered to be alive, and thus to have a mind or soul (the world soul), a position advanced by Plato in his Timaeus. Moreover, this cosmic mind or soul was often thought to be divine, most notably by the Stoics and those who were influenced by them, such as the authors of the Hermetica. Hence, it was sometimes inferred that the human mind or soul was divine in nature as well.

In the 16th century, Nicolaus Copernicus proposed a major shift in the understanding of the cycle of the heavenly spheres. Driven by a desire for a more perfect (i.e. circular) description of the cosmos than the prevailing Ptolemaic model - which posited that the Sun circled a stationary Earth - Copernicus instead advanced a heliostatic system where a stationary Sun was located near, though not precisely at, the mathematical center of the heavens. In the 20th century, the science historian Thomas Kuhn characterized the "Copernican Revolution" as the first historical example of a paradigm shift in human knowledge,. Both Arthur Koestler and David Wootton, on the other hand, have disagreed with Kuhn about how revolutionary Copernicus' work should be considered.

Al-Battani (before 858 – 929), archaically Latinized as Albategnius, was a Arab Muslim astronomer, astrologer, geographer and mathematician, who lived and worked for most of his life at Raqqa, now in Syria. He is considered to be one of the greatest and most famous of the astronomers of the medieval Islamic world.

Al-Battānī's writings became instrumental in the development of science and astronomy in the west. His Kitāb az-Zīj aṣ-Ṣābi’ (c. 900), is the earliest extant zīj (astronomical table) made in the Ptolemaic tradition that is hardly influenced by Hindu or Sasanian astronomy. Al-Battānī refined and corrected Ptolemy's Almagest, but also included new ideas and astronomical tables of his own. A handwritten Latin version by the Italian astronomer Plato Tiburtinus was produced between 1134 and 1138, through which medieval astronomers became familiar with al-Battānī. In 1537, a Latin translation of the zīj was printed in Nuremberg. An annotated version, also in Latin, published in three separate volumes between 1899 and 1907 by the Italian Orientalist Carlo Alfonso Nallino, provided the foundation of the modern study of medieval Islamic astronomy.