The
Modern Occultist
Interview #17
Julia Sophia
Uranus, Neptune and Pluto: The Impact of the Astrological
Outer Planets
Red Wheel/Weiser, 2026
Julia Sophia is an astrologer, tarot card reader, spiritual teacher, writer, and artist. She holds a BA in liberal arts from Maastricht University and an MSc from the University of Oxford in medical anthropology, recently graduating with first class honors. A long-term student of esoteric studies, Julia’s humanistic academic training informs her combined intellectual and intuitive approach to astrology and spirituality.
Julia is currently training at the London Faculty of Astrological Studies, whose alumni have become the world’s leading astrologers (Liz Greene, Melanie Reinhart, and Howard Sasportas). She is the author of Quiet Portal to the Odd, Curious, and Poetic, a Substack on astrology, myth, and contemporary spiritual culture. She has served as director and teacher of astrology and tarot at Sacred 7 Academy, and she reads tarot professionally at cultural, corporate, and private events across the UK. She lives in Oxford among spires, hushed libraries, cloistered quads, and the city’s honey-colored stone.
Find her at julia-sophia.com,
and on Instagram @itsjuliasophia.
MODERN OCCULTIST
Your new book’s central proposition is genuinely bold: that Uranus, Neptune, and Pluto are not three separate transpersonal forces but three facets of a single consciousness—a Holy Trinity of freedom, creativity, and evolution. Most astrological tradition treats them as distinct in character and effect.
What was the intellectual or intuitive
moment that convinced you the Trinity framework wasn’t merely a useful metaphor
but was actually describing something real about how these planets operate—and
how did working with James Burgess, whose deep Sufi cosmological background
shapes the book’s architecture, help sharpen or challenge that conviction?
JULIA SOPHIA
Most of us begin our study of astrology and deepening of self-awareness by confirming that we behave much as our inner planets suggest. Before long, we then discover that the outer planets draw our attention beyond personal psychology into questions of collective existence and spirituality. Their transits often awaken an expanded dimension of awareness; we are reminded that unseen relationships bind seemingly separate things together and that we belong to something much greater than our capacity to fully comprehend or articulate. Whether we call that mystery Allah, God, Source, or simply Life itself is of little consequence; sooner or later, most of us find ourselves in dialogue with it.
James and I noted that religions offer paths, philosophers argue principles, and hippies suggest mind-expanding drugs to facilitate the search for meaning, yet there seemed to be no specific astrological method to carve out this path. Our inquiry also revealed that it is almost universally understood that we live in a world defined by opposites: day and night, up and down, and so on. States of being are only properly defined in relation to their polarity. And yet, a higher degree of awareness comes when we add a third factor that explains the meaning of the opposites. Lao Tzu explained that it is the Tao that gives the meaning that reconciles yin and yang; Hindu philosophy, Brahma, Shiva and Vishnu have a similar correspondence. The spiritual path is not that of duality, it is the path of reconciliation of three principles. Threeness is weighty, which the book explains in more detail: twoness creates separation, introducing tension, and threeness adds reconciliation, harmony, and relationship. Thus our study of numbers intuitively lent itself to applying this to the outer planets and their symbolic essences, with Uranus representing freedom, Neptune representing creativity, and Pluto representing evolution. This midpoint, which we named Trinity Point, conjoins these fundamental life principles; it moves beyond the tension of twoness and adds a harmonizing force, an energetic resonance we can apply to our life.
I had
worked together with James for three years already and was familiar with his
Sufi approach to spirituality, so we were intuitively aligned in our approach
to integrate sufism. James’s knowledge certainly sharpened our focus and unique
perspective on the matter: in Sufism, this idea has resonance with the
principle that unity and diversity are each an expression of the other. The
highest and most sacred expression of all created forms is not more than the
Creator, which gave rise to diversity. With the outer planets, we study the diversity of life
expression at the highest level of sacredness and find
this in merging freedom, creativity, and evolution. And when we have found how to
engage with these energies consciously, we are able to employ them to boost our
spiritual level, affirming our access
to our
life's meaning and therefore the very source of our spiritual power.
MO
The “Trinity Point”—your new midpoint calculation locating a practitioner’s “inner source of spiritual power”—is the book’s central practical innovation, grounded further through Sabian Symbols. Introducing a new technical tool into astrology is a significant move; the field has well-established midpoint traditions going back to Ebertin and the Hamburg School.
What does the Trinity Point
reveal that conventional midpoint analysis—or a standard reading of each outer
planet individually—cannot? And what does it demand of the astrologer who uses
it—both technically and in terms of their own spiritual development?
JS
Midpoints, as Robert Hand already stated, can expand and deepen chart interpretations. Most midpoint calculations use two planets for reference, they excel at showing how planetary functions and archetypes blend and where their joint principles become more emphasised. Our proposition is the three-way midpoint. Simply adding an extra point into the equation is not particularly pioneering; I would say our central innovation lies in the spiritual and symbolic significance as well as the application of this midpoint of Uranus, Neptune, and Pluto. The Trinity Point pinpoints a deeper dimension of being: the place where the three sacred principles represented by the outer planets, freedom, creativity, andevolution, fuse into one unified spiritual impulse.
Calculating the Trinity and the Unity Point might look complicated at first sight, but it is in fact not technically demanding—I am not much of a number person myself, but I find the calculation straightforward! Once the Trinity Point, our inner source of spiritual power, and its polarity, the opposing Unity Point, its complementary movement outward, have been located, we consult the Sabian Symbols of each point’s degree to unlock its deeper meaning. The Sabian symbols provide the language through which these points become alive and personally relevant, and most importantly, they make us an active part of the interpretation process. A major perceptual shift occurs that realigns our self-image from seeker to troubadour (“I have found”). Having found our very own Trinity Point, we can then seek to express this wisdom through the Unity Point in the manner of a humble person looking for nothing.
These points cannot be approached with the
mindset of collecting another interpretive keyword or adding another layer of
chart detail. They require contemplation; they require sensitivity to symbolism, and most importantly, they require the astrologer
to wrestle personally with the very principles the points represent. The Trinity Point asks difficult questions: am I genuinely free, or merely reacting
against restriction? Am I expressing creativity, or simply repeating familiar
patterns? Am I evolving, or remaining attached to an identity I have already
outgrown? Without confronting such questions in ourselves, our interpretation
of the point remains theoretical. The Trinity and Unity Points become most
meaningful when they are not merely analysed; they must be lived. In
that sense, the astrologer's own spiritual development is not separate from the
technique. It is part of the technique.
MO
Your background is
unusually interdisciplinary for an Astrologer: a BA in Liberal Arts and
Sciences, an Oxford MSc in Medical Anthropology with a dissertation on
therapeutic fasting as embodied bio-spiritual practice, and your foundation
certificate from the London Faculty of Astrological Studies. How does the
anthropologist in you sit with the astrologer? Does the academic training
create productive tension—a kind of internal skeptic who sharpens the work—or
has astrology revealed something that the academic framework simply couldn’t
contain?
JS
I love this question, and you have already put your finger on the crux of the matter. This very tension is indeed what has productively guided my esoteric inquiries over the years. Anthropology, in many ways, seeks to deconstruct—how meaning is created, how symbols and belief systems acquire force, and how social realities become naturalised. In its contemporary forms, it is largely non-essentialist. Astrology, on the other hand, as a symbolic language, constructs—patterns, correspondences, meanings, correlations. In this sense, it tends toward an essentialist understanding of meaning. So we have two seemingly incompatible, at least partially paradoxical, though perhaps not entirely irreconcilable epistemologies.
For a while, I escaped this chasm by strategically compartmentalising them—the anthropologist by day, astrologer by night, metaphorically speaking. But this only postponed my direct engagement with the central tension between them. At Oxford, my dissertation on therapeutic fasting as embodied bio-spiritual practice then became my attempt to bridge academia and spirituality in an academic setting. I conducted qualitative research on the altered states of consciousness, spiritual experiences such as ecstasy, and thorough life-examination people experience when depriving themselves of food under medical guidance. However, I found even qualitative methodologies, the closest one can get to encroaching upon spiritual experiences in scientific materialism, simply unable to capture the subtler realms. This did not surprise me in the end, as these research methodologies were created to study the material realm and have a fundamentally different way of approaching knowledge and reality itself. It was worth a try, but I then decided not to continue my postgraduate studies in the form of conducting doctoral research, which would have been the next ‘logical’ step in my career.
Paradoxically
(I believe there is magic in paradoxes), after I had completed my
studies and was no longer professionally obliged to employ a strictly
anthropological lens, I started to relax my dialectical
thinking. Relaxation, as a
general disposition, tends to produce better results than resistance, and so I
began to experimentally look for commonalities between anthropology and
astrology more consciously. I found those to be the importance of narrative in determining human experience, the highly symbolic coded dimensions of reality, and
the observation that meaning itself is a
force with tangible social and
material consequences. Now, I focus on these commonalities as a way
forward, and would therefore say that my disposition has evolved in this way in
the past years. Perhaps the best possible way to describe how I approach this
new disposition is the Chariot card in Tarot: two sphinxes, one black, one
white, attempt to pull a carriage in opposite directions, and it is up to the
charioteer to hold the tension between opposites and
direct their combined power with wisdom (note
the trinity imagery!). I
strive to embody this quality in all my studies, and I am grateful for the
tension that moved me further along this journey: the cosmic dance between the
critique of the deconstructing anthropologist and the softening of faith of the
esoteric astrologer.
MO
The book draws explicitly
on Sufi cosmology to broaden the analysis of the outer planets—a tradition not
commonly found in Western astrological literature. For readers who come to this
book primarily as astrologers rather than students of Sufism, what is the
single most important thing the Sufi cosmological framework contributes that
they won’t find in conventional
psychological or archetypal astrology—and how does it change what a Pluto
transit, for instance, actually means?
JS
I would say that the single most important contribution the Sufi cosmological framework makes to astrology is shifting it from being primarily a language of psychology to being a language of consciousness. The seven planes describe progressively the subtler dimensions of reality: at the lower planes, consciousness is primarily occupied with survival, security, personal desires, social identity, and attachment to form. At the higher planes, awareness increasingly shifts toward meaning, unity, love, intuition, wisdom, and ultimately direct experience of the divine source. Each plane must be mastered. Given our understanding of the outer planets as three facets of a single spiritual process— freedom, creativity, and evolution—the Sufi framework helped us to move away from seeing them as disconnected planetary functions to expressions of one movement of consciousness seeking greater realization of itself.
It is taught in Sufism that two drives of
equal strength exist within us: the survival instinct and the religious
instinct. Through the latter, we are drawn toward greater truth and higher
consciousness. Let’s take the
Pluto transit as an example to make sense of this. A conventional psychological interpretation
might focus on themes of power, loss, shadow work, death-and-rebirth processes,
or profound transformation. A Pluto transit might dismantle a career, relationship, identity, or belief
system, and we are forced to leave familiar territory, often clinging to identities and patterns that once served
us well in this process. All
of that is valid. But the Sufi perspective asks an additional question: what level of consciousness is trying to
emerge through this experience? I will briefly quote
our book: “Pluto transits are ruthless imperatives—evolve or die! All life is growth; if we do not grow,
we die. If we lack faith or energy or courage, we become stuck in an unevolved state because our lives have stagnated. Pluto deals with this, whether we like to change our
self-defeating ways or not”. Pluto
reveals when we have become too small for the person we are becoming, and its transits often coincide with
questions of meaning, faith, destiny, mortality, and purpose. Sufism shows us that what
we resist most fiercely may just prove
to be the threshold birthing
the next plane, moving towards
transcendental consciousness. From this perspective, Pluto becomes an agent of initiation, a process of sacred evolution that compels
movement between levels of awareness. A
Pluto transit evolves our level of being.
MO
The outer planets were unknown to astrology until their telescopic discovery—Uranus in 1781, Neptune in 1846, Pluto in 1930—and each discovery coincided with profound upheavals in human consciousness and political reality. There’s a long tradition of reading those coincidences as meaningful rather than accidental.
Your
book takes the transpersonal function of these planets seriously as a spiritual
matter, not merely a symbolic one. Do you believe the planets were discovered
when humanity was ready for them—that the timing of their discovery was itself
astrologically significant—and if so, what does it mean that we are living
through a period of such dramatic Uranus, Neptune, and Pluto activity all at
once?
JS
I do indeed believe that the timing and circumstance of discovery of each planet is synchronous with humanity’s readiness to awaken to its symbolic meaning. Each discovery corresponds to the historical, societal and energetic zeitgeist pervading that specific moment in the time-space continuum—as above, so below! Our inner perceptions, sensibilities, and development as a species have been primed and sensitised to welcome that very moment, we are only presented material we are ready for. This logic I would of course also extend to any discovery in our individual lives too—I do think we only ‘stumble’ upon something when we are ready for it. This occurs most potently during the transits of the outer planets Uranus, Neptune, and Pluto to the sensitive points in our natal chart, and it is why I like to call the outer planets the “Gods of Change!“
The book describes the circumstances and societal shifts surrounding the discovery of Uranus, Neptune, and Pluto in much greater detail, but in summary, the discovery of Uranus in 1781 marked the shift from God to machine: the dawn of humankind’s reliance on science, technology, as well as its focus on radical innovation and progress as the motor drive of the development of society. The discovery of Neptune in 1846 brought a heightened new spiritual awareness into the spotlight. It introduced new forms of societal amusement and entertainment, the glamour of appearances, medical breakthroughs in anaesthetics and escapism from disillusionment in the form of drugs, parties, and so on. The discovery of Pluto in 1930 then shoved us into the age of power—both its use and misuse. The atomic bomb, underground crime networks, and self-developmental psychology, as an example, all became a societal norm during this period. Jointly, the discovery of the three outers therefore revolutionised how progress, society, and power function globally.
One prominent time in history, I believe, can provide insight into our current dramatic period: the year 577 BCE. On the autumnal equinox in the year 577 BCE, the three outer planets, yet unknown to us, were in close conjunction and in a tight T square with the opposition to Saturn and Mars and a square with Jupiter. Most astrologers who have practised mundane astrology from a historical perspective or who have done historical transit research recognize this as the most impressive transit known to mankind. Whilst we do not have clear evidence of the exact occurrences around that time due to the uncertainty of historical data, the great teachers of our species were born around this moment in history: the Buddha, Confucius, and with lesser evidence, Lao Tzu and Zarathustra. This time also correlates with the peak period of Druidry in Western Europe, and Babylon was at the height of its power. We can observe several trends: a world of true instability, with kingdoms rising and falling, people being displaced, old aristocracies weakening, and new forms of wisdom emerging. From a meta-perspective, the exhaustion of the old order, the discovery of the inner world and inherited certainties ceased to work around that time. Overall, people seemed to have asked themselves the question: what does one do with power? How does one worship when suffering remains? How not to just build and create, but to build and create justly? Babylonian astronomers, Hebrew prophets, a Chinese sage, and an Indian ascetic were all trying to understand the same thing: what is the order behind appearances?
Today, the dramatic changes we see are, I would say, surprisingly similar in pattern, and the key horoscope of 577 BCE may be seen as indicative of the underlying energy climate of contemporary times. We too are experiencing a watershed moment where previously stable economic foundations crumble (think think the 2021–2023 inflation surge), geo-political power struggles and the return of great-power competition and energy crises erupt and intensify in the form of wars (Russia-Ukraine; Middle East). Established political institutions are facing crises of legitimacy, information ecosystems are fragmenting, and societies are becoming more and more polarized. And there is of course the emergence of artificial intelligence, which has already revolutionised the workforce and the very nature of knowledge production, and is developing further as we speak—which I correlate specifically with the ingress of Pluto in Aquarius and have researched and written about extensively.
Despite all this, I believe it is a wonder, if not
a privilege to be alive during this time. A big part of being born as a human
is the certainty that we will be thoroughly inconvenienced in
our lifetime by the shifting patterns of events in which we are obliged to
participate. An attitude of alertness
rather than complete temperamental instability will allow us to recognise the positive aspect of crisis:
we are given the opportunity to witness
the creative force of the cosmos at
work, and we can even involve ourselves
by cultivating harmony in our own lives which will inevitably trickle
into the collective. So to link this back to my book’s thesis, I believe we are
now in the age of where revolution of intellect (Uranus in Gemini) catalyses
greater freedom, spiritual leadership (Neptune in Aries) stimulates higher
creativity, and the power of networks (Pluto in Aquarius) alchemises deeper
evolution.
MO
In
your personal opinion—and to the benefit of new students and initiates—how
would you describe “Occult Philosophy”?
JS
To me, Occult philosophy, or more simply put, the Occult, means walking the esoteric path. The apparent conceptual simplicity is deceiving, because the simplest things are often the hardest. This path is one of development towards divine wisdom, one of evolution towards wholeness, the chymical wedding, the unio mystica—essentially human merging with cosmic consciousness. The Occult, which literally means ‘hidden’, preserves the sum of all this knowledge, offering us guarded access to understand the universe. This knowledge is independent of time, is never corrected or modernized, never gets outdated—this knowledge is eternal and it is always there. Thus, it is very much unlike science; which chases after new discoveries and proven insights to ‘encroach’ closer upon the truth, thinking it is only a matter of time until we get to the truth.
We need to develop towards this wisdom. This requires a tremendous amount of bravery, genuine tolerance for discomfort, honesty, and although not often brought into association with the Occult, a lot of common sense. Bravery because we need to venture into the unknown. Tolerance for discomfort because we constantly need to adjust in response to feedback, as every lesson is an immediate tool for improvement of reality. Honesty because our minds are excellent at filtering and distorting our perception (Neptune!) to suit our purposes, and this path challenges us to cultivate piercing clarity. And common sense because we do not want to get tempted by alluring distractions and fantastical promises of the easy way out.
Thus, the Occult is learning to see to be able to see, and the only way to do it properly is to go all in. The true Occult
cannot be a hobby, a weekend activity or a trend to decorate one’s identity.
This path is and can only be automatically all-consuming, because once truly
chosen, it trickles into every aspect of beingness; it becomes all there is.
And the
key lies in being the seeker; seeking
is more important than finding! So, I will say to new
students and initiates—choose carefully whether you in fact want to be on this
path.
MO
What was your
personal start on your own journey on this path (or chosen profession)?
JS
Several key women in my mother’s friendship circle unknowingly sensitised me to the possibility of the esoteric path from a young age. When my mother visited her girlfriends, I would tag along, escape coffee and cake and drift through their houses unattended, browsing their bookshelves. These contained wondrous treasuries of forgotten knowledge and Occult curiosities. I’d then curl up in a corner with some newfound treasure—most often a book about myth, Kundalini energy, crystals, the life of yogis—and slip into a different world. These experiences cultivated an openness to Occult philosophy early onwards, which is why I think I never underwent a foundation-shaking ‘revolution’ or watershed moment that completely shattered my worldview and cosmology as an adult. This different way of knowing had been there from the very beginning, and had always felt intuitively accessible. However, growing up, it would take many years before I consciously engaged with esotericism again, as ‘normal’ life and its way of approaching reality took central stage and occupied me for quite a while.
It was then in my early twenties when I was going through a difficult crisis of meaning that I finally turned to esotericism again. I was studying Medical Anthropology at Oxford at the time, living onsite the beautiful college grounds, with a lot of time on my hands and nowhere to go due to Covid. I started reading about Occult practices in the hopes of finding a reason or explanation for my crisis, and above all an indication as to when it would end—essentially the age-old, perennial human impulse to seek order, purpose, and pattern in the midst of chaos. The keyword ‘astrology’ appeared again and again as one of the methods of pattern recognition, self-understanding, and prediction, and soon after, I decided to look up my birth chart. I didn’t understand a single thing at the beginning, confused by the cryptic-looking planetary symbols, hectically zigzagging aspect lines and house compartments sprawling across one big circle, but the brief translation of each placement by the software was enough to catch my breath. It seemed eerily accurate, and somehow I felt the unrelenting urge to continue, to learn how to read this language—and went down the biggest rabbit hole of my life to date. I taught myself for months, often reading until 2am, soon teaching myself even advanced techniques such as solar arc directions. I practically lurched from one epiphany and catharsis to another and later began to study astrology in a more structured way at the London Faculty of Astrological Studies. During this deep-dive, everything seemed to fall into place—everything I’d known deep down about myself and the world was now symbolically disclosed and reflected in the language of astrology.
The most memorable moment on the journey of becoming an astrologer was an
uncanny revelation. I have kept a diary since early childhood, in which I
habitually note down only important events, realisations, and emotional
revelations. When I learned about astrological transits, I decided to review my
diary entries to see if date ranges of my major astrological transits in life
so far aligned with the timings and themes of important events noted in my
diary. This retrospective inquiry yielded shocking results—the transits (I
focused on outer planet and a few Saturn and Jupiter transits) aligned exactly
in timing and symbolism with my diary entries. It was then that I was fully and
finally ‘sold’ on astrology’s power. It seemed impossible to deny that I was onto
something great; I could not have known or manipulated these diary entries from
my childhood and teenage years when I was not acquainted with astrology. This was the
final blow for my objective, scientifically minded inquiry into the nature of reality.
MO
To this magazine, the
concept of “modern occultism” can (and should) be equally viewed from both the
academic and practical sides. What would you recommend to a person only now
coming along to these subjects, and is uncertain if an objective academic career,
or a true “practical path” may be right for them?
JS
For someone just coming along to these subjects and making this decision, I would be bold and say: pure, objective study is like learning about the ocean—the gravitational mechanics governing the tides, the fluid dynamics shaping the waves, and its complex ecological systems and myriad life forms—but never dipping your finger into it. One may acquire an impressive amount of knowledge and yet remain completely untouched by the experience itself. The practical path, on the other hand, is a story of direct encounter and complete immersion—freezing water temperatures, shifting currents, unpredictable depths. One discovers very quickly that reality behaves somewhat differently when experienced than when merely described. If we have not learned how to swim properly or sail through this rough terrain, we can easily get caught in a riptide or drown.
So I would say: read
the texts and meditate; learn the theories and observe your own development. Let raw experience test abstract ideas, and let abstract ideas illuminate experience. Over time, you will discover which side of the balance calls more
strongly to your temperament. Ask yourself: Where do I feel most alive?
Where am I being invited into the greatest growth? What path evokes both
fascination and resistance at the same time? The lunar nodes can offer hints here as well. The South
Node often describes familiar territory, the qualities and patterns we already
know how to inhabit. The North Node points toward the unfamiliar frontier of
development—the place that may initially feel awkward, uncertain, or even
intimidating, yet often conceals our greatest locus of growth. When making this decision, do not be deceived—the right path is usually
the one that challenges you more; comfort rarely transforms us.
MO
What is one book, film, lecture, or teacher that helped shape your journey and personal philosophies that you would recommend to a new student or occult practitioner (or historian / academic)?
JS
I have interestingly found that I have gained the most profound occult wisdom in non-occult works. A few initiates managed to expressed occult wisdom poetically—perhaps because the primary purpose of these works is neither teaching nor dogma, simply observation rendered into art.
One such foundational work I would like to mention is Rainer Maria Rilke’s Letters
To A Young Poet, which traces the breathtakingly beautiful letter exchange
between the author, a famous German writer and poet, and his life advice to two
of his acquaintances—a young poet and a young woman. Rilke’s lines positively
overflow with rare, exquisite wisdom—his unparalleled manner of expressing the
unspeakable numinous, his insistence that true knowledge arises not from answers, but from living one's questions,
his reverence for solitude as a process of inner fermentation and an alchemical process through which the soul slowly ripens; his view of the
sacredness of relationship; his recognition that spiritual growth
requires learning to stand before mystery without fleeing into certainty—again
and again, Rilke points toward an invisible yet profound process of inner transformation. He suggests that the deepest realities
cannot be grasped directly by the intellect; they mature though a slow process of gestation within us that requires a
copious amount of patience to access, just as
a tree grows from its roots in darkness or as a child develops unseen in the
womb. In reading Letters
To A Young Poet, I encounter an ancient, initiatory wisdom. I savour each page,
often reading only a single page every few days so that I can reflect on it
deeply. I recommend it to anyone who wishes to read slowly, to cultivate an
intimate relationship with mystery, and to discover that the most profound
spiritual teachings can be works of art.
MO
And
finally, what is one daily activity that you believe is a MUST for all seekers
of the occult philosophies and/or arts?
JS
My
advice for one daily activity is very simple. It would be to remind oneself,
each and every day, of the immeasurable possibilities concealed
within every moment. It is only human to get
“stuck“ in our specific and personal ways of seeing the world, running on
automated scripts, which all accumulate to co-create what we believe is our
destiny. But we have the chance to put ourselves on a completely new
trajectory, every single moment of the day, by simply tasting
each moment afresh. I like to consciously
practice this when I sip my cup of tea in the morning for
example. Each sip I take I
treat as if it were my life’s first taste of this tea. That’s because it is.
This exercise can be done with any activity—be it taking a breath, taking a
step forward, and so on. The real challenge is to do it as often as possible,
until it becomes a natural part of every day. That is where I believe the true
magic lies: the freedom, creativity, and evolution of each moment, to speak in the spirit of my book.
(Every day, Modern Occultist News will present "This Day in Occult History" and your "Daily Occult Review" and will dive into the birthdays, rituals, breakthroughs, and crucial moments that shaped today’s many esoteric traditions. From the Hermetic revival to Witchcraft, from Crowley to cyberspace, we’ll bring the best stories and latest trends to today’s own modern occultists everywhere.)
Modern Occultist
2026. Modern Occultist Media LLC. All Rights Reserved.