Ancient Chinese celestial mechanics and Newtonian physics converge in modern spaceflight: a systemic view of momentum's evolution

Indigenous and traditional knowledge systems, such as the Māori concept of *mauri* (life force) or the Andean *pachamama* (Earth as a living system), frame motion as relational rather than mechanical. These worldviews challenge the Cartesian separation of observer and observed, offering a holistic alternative to Newtonian reductionism. The erasure of such perspectives in modern physics reflects a broader pattern of epistemicide, where non-Western knowledge is deemed 'pre-scientific' despite its predictive accuracy. Incorporating these frameworks could reorient spaceflight toward regenerative, rather than extractive, technological paradigms.

The Zhou dynasty’s *Wuxing* system (1046–256 BCE) described planetary motion through cyclical interactions, predating Newton’s laws by over two millennia. Islamic astronomers like Al-Battani (9th century) refined Ptolemaic models using trigonometric methods, which were later translated into Latin and influenced Copernicus. The 17th-century 'Scientific Revolution' was not a rupture but a synthesis of knowledge from China, India, the Islamic world, and Europe, yet this synthesis is rarely acknowledged in mainstream histories of physics.

Cross-culturally, momentum is often understood as part of a larger system of balance—whether in the Chinese *yin-yang* dialectic, the Hindu *lila* (divine play) of cosmic motion, or the African *ubuntu* principle of interconnectedness. These frameworks emphasize harmony over control, contrasting with the Western mechanistic view that treats motion as a problem to be solved. The Maya *tzolk’in* calendar, for example, encodes planetary cycles into a 260-day system that predicts eclipses with precision rivaling modern algorithms. Such systems reveal that physics is not a monolith but a dialogue across cultures.

Newtonian mechanics remains foundational to orbital dynamics, but modern physics has expanded to include relativistic corrections (e.g., Einstein’s general relativity) and quantum field theory, which describe motion at extreme scales. The *Wuxing* system’s cyclical patterns align with chaos theory and nonlinear dynamics, suggesting that ancient Chinese astronomy anticipated modern systemic science. However, the lack of interdisciplinary dialogue between Western physics and traditional knowledge systems limits scientific innovation. Peer-reviewed studies on indigenous astronomical systems (e.g., Aboriginal Australian star maps) demonstrate their empirical rigor, yet these are rarely cited in mainstream physics curricula.

Artistic and spiritual traditions across cultures have long explored motion as a metaphor for existence—from the Sufi whirling dervishes to the Hindu dance of Shiva (*Nataraja*), which symbolizes the cosmic dance of creation and destruction. In Western art, the Futurists celebrated speed and dynamism, while Indigenous Australian dot paintings encode astronomical knowledge in abstract forms. These expressions reveal that physics is not just a technical discipline but a cultural and spiritual inquiry into the nature of reality. Project Hail Mary’s narrative could be enriched by engaging with such creative frameworks to humanize scientific discovery.

Future spaceflight could integrate cyclical, systemic models of motion—inspired by *Wuxing* or Maya astronomy—to design more sustainable trajectories that minimize fuel use and orbital debris. Quantum gravity theories (e.g., loop quantum gravity) suggest that spacetime itself may be discrete, challenging Newtonian continuity and aligning with Indigenous holistic worldviews. Scenario planning for interstellar travel must also account for the ethical implications of exporting Earth-centric physics to other planetary systems, where local knowledge (e.g., Martian or exoplanetary astronomy) may offer superior solutions.

Marginalized physicists of color, such as Chanda Prescod-Weinstein (the article’s author), are often sidelined in narratives that center white male genius. Women in pre-modern science—like Hypatia of Alexandria or Wang Zhenyi (18th-century Chinese astronomer)—were systematically erased from histories of physics. The erasure of non-Western scientists in modern aerospace industries (e.g., the lack of Black or Indigenous engineers in NASA’s leadership) perpetuates these exclusions. Amplifying these voices is not just a matter of equity but of scientific rigor, as diverse perspectives uncover blind spots in dominant paradigms.