The mysterious external agency of which we speak is a suffusive sensorial space. This sensorial space fills the experience of infants and young children, and is the “lost world” for which adults search. Most of us lose touch with this quiet and comforting sensorium as we grow older.

We are progressively and slowly ensnared in a world of physical rigidities as world survival demands more physically focused attention. We find ourselves deceptively alone, while our “lost world” remains a dream… a breath away. The only moment an infant’s eyes focus upon an object is when we invade their sensorial space with something bright. The infant may focus upon such an object for a few seconds and then defocus into sensorial reverie. Into what space is an infant’s awareness then defocussed?

Awareness is a directed phenomenon, a rayic phenomenon. Awareness does not appear and disappear. Awareness is focused into and out of various mutually permeative co-existent sensorial spaces. In this regard there is no “internal-external” distinction. Experience is a flow of focalized awareness among diverse and co-existent spaces. Infant attentions do not “advance” into the external world and then “retreat” into an internal world. Infant attentions focus into and out of various spaces in which they have freedom of movement.

Attention modifications appear with progressive maturation. In late infancy the attention gradually begins to focus upon objects, but translates effortlessly into the imaginal reveries common to another coexistent space. This ideational transparency of objects makes childhood’s experience. The ability to translate through material objects of the physical world and travel effortlessly into ideational worlds evidences a forgotten human sense. This unstudied phenomenon reveals remarkable details which can only be examined qualitatively.

The attention space-foaming phenomenon demands new considerations of more ancient scientific comprehensions. The entire notion of ideational foci and directions requires the space permeating presence of viewlines, which objects radiate and percipients receive. The ideational passage of any percipient’s gaze evidences very defined directions — and viewlines — which are projected among percipient and perceived. These projective viewlines emanate from both percipient gaze and objects (Plato, Aristotle, Mesmer, Russ, Joire, Pavlita, Constable).

Certain objects evidence ideational indices of diffraction. There are certain angles through which a material is exceedingly opaque or transparent to ideational lines. In our experience this become an effortless passage into thought or emotion when gazing upon an object. Calm individuals are able to sense more of the ideational passages among objects than stressed individuals. But while there are effects, caused by percipient stress states, there are objects which auto-stimulate the ideational translation despite the percipient.

There are certain materials, forms, and configurations which become idea-transparent with great rapidity. Only a slight glance across certain objects produce is sufficient to initiate the ideational translation of experience. One ceases sensing the object itself and experiences a thought-vision-dream fantasy: the ideational flux. We each experience this so continuously that we have forgotten to recognize its essential meaning.

Notable materials are extremely opaque to ideational translations, and these materials evidence powerful resistance to ideational translations. Such materials may actually block thought throughout a given space. Insufficiently studied or appreciated by the insensitives, these materials wreak havoc in their architectural proliferation. Elemental lead, lead paints, baked bricks, artificial fountains, and artificial waterfalls are each opaque to auric perception (Beasse).

In adulthood the attentional focus evidences reversed orientation because of survival needs. Mature individuals focus primarily upon physical (inertial) space. Only when time and luxury permit do such individuals indulge their ideational focus. Rigidified and quantitatively dogmatic academes consciously strive to deny the ideational experience with increasing failure.



Auric emanations are the primary agents of perception. Light is not the primary sense connective agency. Totally sense blocked percipients are able to avoid obstacles by this agency. Sensitive persons can discover lost or well hidden objects through auric sense. Absolute blackened room observations reveal the natural auric radiance of percipients and objects (Reichenbach). Certain special arrangements involving iron plates and organic matter produce heightened illuminations among percipients and objects (Reich, Theroux).

There are volumes in the indelible historic bibliography which readers may obtain and study for themselves in ascertaining these realities. The main theme of all qualitative research centers upon subjective perception. What they each teach us is that perception is an auric phenomenon.

The aura supplies the outward sense organs with their receptive potential. Consciousness, vitality, expanded awareness, heightened sensation, and bi-locational experience is auric in nature. The aura is not simply a glowing, thready structure which can be observed and studied; it is the experiencing essence. The aura is being. All things evidence their own auric structure. All auric structures evidence consciousness and sensual interactivity.

The auric anatomy differs completely from physiology. Research evidences prove that auric anatomy supports physiological process (Reichenbach, Starr White, Abrams, Kilner, Drown, Reich). Physiology warps and resists auric anatomy, distorting pure auric projectivity. Auric projectivity extends individual identity among the ordained auric world distributions, extending experience beyond self.

Most persons are unschooled in comprehending their own impressions. Difficulty is encountered because our world is a flood of impressions, moods, thoughts, conceptions, tones, and forms. We are wholly immersed in sensual floods from our first waking instant and have never been properly instructed to recognize our identity apart from suffusive environmental projections.

Externally projected permeations accrete to our physiologies and remain with us for extended periods of time. We gradually and erroneously assume these accretions to be our identities. Such familiar experiential “enclosures” are often the source of much personal woe, especially when suddenly and traumatically removed.

Grounding the body by simply grasping deep sunk iron poles removes most of these emotional “familiars”. It is during this time period that we recognize our identity among all the incoming perceptual floods. We begin to become fully functioning human beings when the “eye” of identity finally recognizes perceptions as external projections; and itself as distinct from the external flood.

Inertial space resists all auric projectivity. Inertialization permeates physiologies and promotes illness. Illness increasingly blocks and abnormally distends auric projectivity; generally reorganizing and deranging normal physiological sensation. When physiological derangements are severe then auric distortions are equally distorted and focused in specific strange ways. Ill persons may suddenly see auric rainbows and experience synaesthesial phenomena (Reichenbach).

Severe physiological damage does effect auric derangements. The effects are quasi-optical in nature. Auric projections are occluded, retracted, and pattern deranged in damaged tissues. Auric derangements reveals the separability of physiological sensors and auric perception. Unfortunate stroke victims may see objects, and not recognize what they see. This contrast evidences the difference between light, the eye, and comprehension. The aura is perception and comprehension. Sense organs are subservient to the aura.

Inertial blockages do increase with age, requiring successive and continual dissolutions. There are radionic apparatus by which the inertial accretive process is disannulled. Unfortunately, physiologically accreted inertial blocks have successfully submerged the fundamental eidetic perceptive mode in most adults. The eidetic flood is submerged because adult percipients are forced by their blocks to focus more strongly on the inertia limited perception. Adults are completely occupied with the surficial world of limited perception which no experiential penetration dissolves.

The submerged eidetic flood is viewed as if through a muted multi-colored glass. Eidetic imagery is dimly viewed as dark imagery. When some individuals are ill their misperception of orderly eidetic imagery produces uncomfortable flights. Such “dark” imagery is referred to as “hallucinatory”. The background eidetic flood informs, guides, comforts, and warns the individual of things to come.

The eidetic flood suffuses normal vision at times of physical weakness, indicating the dominance of inertial perceptions during the day. The “dark veil” which sometimes covers our normal vision during exertions is part of the eidetic flood. When people grow weary and faint they “black out”. Eidetic visions often flood the blackness of the “black out” phenomenon and exhilarate the individual. There are those who, remembering this eidetic vibrance, forever seek ways to enjoin it again. Normal perception blocks the secret for which such persons thirst forever afterward. They have seen a deeper world and are its devoted prisoners.

The aura is fundamental connectivity with the environment, giving connectivity at such a fundamental level that we recognize a world structure which is aurically composed. Examination of the aura and its content does not proceed very long before translations occur between strict quantitative measurement and experiential reception.

Quantitative science never recognizes the perceptual content of the energies which it so precisely measures. Quantitative science treats perception in inertial terms; with thoughts and emotions becoming mere energetic exchanges, lacking meaningful content This singular clue reveals the partiality and limitation of quantitative science as a world interpretive tool.

Quantitative Science recognizes that measured rays of energy are inertial sheaths containing auri-perceptual information. The core of most energetic beams is a thready auric ray whose perceptual information infuses the examiner’s perception with impressions: emotions, moods, thoughts forms, visions, and associations. These are virtually impossible to “shield out” during ordinary quantitative measurement, progressively permeating examiners with ever strong impressions.

Sensitive researchers find that each experimental apparatus in will project such perceptually loaded auric threads that merely approaching the laboratory room is sufficient to stimulate the reception of distinct impressions. It is only the hardened insensitive [40]pre-disposition of quantitative science which prevents such perceptual information to become “part” of observational accounts.

The most modern re-emergence of the eidetic space presence took place when sensitive researchers examined personal experience and recognized personal response in focused ideational spaces. The introduction of laboratory components into this study produced RADIONICS: the study of ideational space, its properties among materials, and its permeative effect in human experience.

It was discovered in this century that specific components could actually magnify and clarify these perceptual rays above their background, effecting overwhelming recognition in percipients (Abrams, Tesla, Eeman, Drown). Visceral impressions were successfully transmitted through space with aerials and radionic tuners, effecting measurable visceral responses in recipients (Abrams). Conditions of health or illness could be pattern stored in capacitors for hours (Abrams).

Quantitative science does not recognize or distinguish apparatus surrounding perceptual impressions, failing to separate them among their numerous impressions and identity. Nevertheless, we recognize and distinguish the parts of our environment with sufficient acuity to isolate our own identity from “sudden and alien” impressions. Sudden or alien impressions come to our conscious awareness when we approach specific objects, locales, or persons. The reflex after this recognition is a learned response to the sudden perceived recognition.


Ideations permeate the physical world and are inseparably fused with each perception. Matter is infused with ideations. The astonishing truth is that ideations do not vary among their objects with time. This ideational space was once called “dream space, fantasy world, or mythological space”. We have referred to ideational space as eidetic space. Any academe who asserts success in ripping the ideational space away from physical space is a liar. To maintain dogmatic superiority of physical space over eidetic space is a lie. The two spaces co-exist.

Experience is the measure of world reality. Simple consideration of one’s own experience highlights the ever presence of ideations which accompany every perception. There are no perceptions without their attendant ideations. It is remarkable that modernists, eager to expand their mentality, fail to recognize and realize the startling importance of this perception-attendant conscious flood. Ideational energy permeates the physical world structure.

Modernists have satisfied themselves that ideation is simply an “internal” reverberation among externally stimulated experiential associations. Modernists view the “internality” of experience as a reverberation of all previous experiences under external activation. They carelessly and conveniently fail to cite the unexpected instances in which our “internal reverberations” are absolutely new, distinct, and alien to all previous experience!

The ideational suffusion represents the “forgotten” eidetic space. The realization of these truths demands that scientific investigation become increasingly more qualitative. The attempt to eradicate the eidetic space experience from consciousness requires the eradication of the greater portion of consciousness. The complete eradication of ideational space is impossible. Consciousness is a continual focusing among various eidetic spaces which permeate the physical world.

It is possible to condition individuals into accepting an non-experiential science but only when sufficient dogmatic consent is socially achieved among a consortium. The driving force behind this “consent” is all too often bureaucratic-authoritarian with the element of money providing the final decisive thrust. The limited “science” which then develops among these sense-blind individuals is progressively less experiential, more inertial, and insufficient to meet the truest human needs.

There is evidence that severe attention-sense modifications occur among academes who deny their ideational experience. Awareness never disappears. Consciousness is eternal. Awareness is focused among coexistent experiential spaces. The focus of a quantitative scientist is limited in passage from the physical into the inertial world. This change in academic focus was consolidated during the Late Victorian Period.

Quantitative Science became quantitative science by eradicating the “validity” of subjective impressions. This dogmatic assent among the academes was, of course, completely erroneous in principle. Based upon obviously flawed philosophical foundations, quantitative science nevertheless appeals to a human vanity: the vanity of self-existence and self-sufficiency. Autonomy is the central theme of every quantitative model.

While quantitative science treats ideational or eidetic space as an “internal” reverie, Quantitative Science comprehends its more startling-dimensions. Eidetic space experience evidences consistent modifications when individuals change attentive positions and locales. Individuals receive impressions which evidence the externality of eidetic space. Continual empirical evidence produces a mappable eidetic space-distribution which remain fixed in ground-locations for centuries.

The eidetic currents convey meaningful perception throughout the physical world. Specific eidetic mood and imagery are historically linked to specific grounds. Eidetic space is an external agency whose presence is world permeating. Further research has shown that permeating eidetic space actually generates and sustains the physical world. Changes in eidetic space produce corresponding changes in the physical world. The permeating eidetic world structure exists as innumerable currents throughout geological structure.

What is the means by which we can empirically test eidetic space for such time-place fixed indices? What prompts our focused attention more deeply into immediate reality? What draws us “into” matter? What is it which causes us to transit from mere sense-observation into thought and vision? What are we perceiving when we temporarily escape the attention rigidifying focus of our immediate surroundings and “see deeply hidden realities”? Where does our attention “go” when perceiving abstractly?

Not much time is required when gazing at any object before thoughts begin their corresponding “chorale” in our experience. Sense perception does not occur in a thoughtless vacuum. Sense perception is forever accompanied by a chorale of thoughts, moods, associations, memories, and visions. Objects not only have surficial appearance, but also project equally experiential streams of thought, vision, and mood.

It is found that specific objects consistently project concisely similar eidetic impressions when approached, viewed, or handled. So concise are these impressions that they defy those who term them “internalized memories and associations”. New art objects often evoke sudden completely unfamiliar experiences that are not mere combinations of remembered associations. Such exotic and alien experiences evidence receipt of entirely unknown qualities that did not formerly exist in our experience.

The very reason why we seek new things continually evidences a continual thirst for new, rare, exotic, and alien qualifies. When encountered in objects these unfamiliar qualities stimulate sudden receptions of thought currents which are equally new and unrecognizable.


The process of experience is a progressively developing communion with externally disposed world arrangements. Experience begins with specific synaesthesial receptions which permeate the world exposed newborn. Newborn infants are completely absorbed into this eidetic flow for weeks before they ever notice apparent world objects. The eidetic flow is a soothing, comforting, suffusion which gives order and guidance throughout experiential development.

With attention modifications (between physical and eidetic spaces) come sudden auri-physiological changes. Individuals who are suddenly focused into ideational space are easily recognized by their sudden waking eye movements. Eye movements resembling those encountered in REM sleep have been observed in those who enter the “imaginal thought” of ideational space. Ideational space receptions exceed information conveyed through the ordinary perceptual sensors. Ideational space is what we term EIDETIC SPACE.

Infants experience the whole world panorama through succinct points, whose sensual discharges infuse them with generalized locale familiarity. The sources of these receptions are specific environment points which discharge sense-loaded auric projections.

Auric discharges of this kind progress into Space and ground in natural pulsations, being blurry “synaesthesial generalizations” of their projective sources. These kinds of discharges are thready currents, having ray-like characteristics. They naturally seem to move into the ground where they are best conducted. Their content reveals them to represent environment summational characteristics. One may receive these currents from specific points in a panorama, become instantly familiar in a generalized way with the locale. Infants are in fusion with this “blurry” variety of sensual currents.

Infants gradually gain perception of specific environmental objects. Space is sensual, a flood of sensual delights which blend and permute. Experience is the measure of sensual space phenomena and dynamics. Experience is not the mere stimulated perception of environments without their attendant flood of thoughts, emotions, images, and associations. The attendant eidetic flood is just as much of the world reality as are world objects. The experiential “choral accompaniment” in which we are continually suffused is not merely an “internal” neurologically related phenomenon.

The experiential “choral accompaniment” permeates our experience because it is the fundamental environment which continues to permeate the world structure. The eidetic flood generates and sustains the world structure. Environmental ground evidences the most intense eidetic currents, which flow through specific materials with special force and clarity. Ancient sensitives and modern radionists have recognized that specific materials conduct, focus, and direct eidetic currents; while others occlude, distort, or disperse them.

No material or agency completely stops the pleasurable eidetic flow from the natural environment in which it moves as current through our own being. Despite daytime social rule, eidetic imagery bursts forth as daydreams. Daydreams are never recognized for what they truly are: bi-locational auric perceptions projected into the percipient from some local ground point. It is amazing that we never notice that daydreams do take us into deeper spaces than the immediacy presents.

Our society evidences its own eidetic blindness by rarely mentioning the consistent manifestation of “daydream” in specific locales. Lack of social acceptance and respect for eidetic space distinguishes our culture from those of the ancient past. This divergence explains the fundamental difference among our sciences. Qualitative Science relies upon eidetic perception; Quantitative Science relies upon inertia limited perception.

The eidetic perceptual mode transforms us into truly sensing beings. Our willfully sustained reception and recognition of naturally available eidetic currents expands us into deeper space experience. This deeper world experience promotes increased world connectivity. With these come also the reciprocations: where percipient and perceived may modify one another directly. This is the very essence of natural magick; where eidetic cores are transmuted until their inertial shells conform.

The thoughts, visions, words, and ideas of eidetic currents are unrecognized and unappreciated as true nutrients. When we lack the fullness of eidetic currents we become despondent and ill, visionless and lifeless. There are those times when we so feel this flow within us that we cannot help but be suspended in its suffusive and buoyant tide.

These images do not pre-exist in the percipient brain. They are not encoded genetically in the percipient. Neurology is not predisposed to potentially react in patterned ways with external stimulations. Externality rules the aura. We receive the streams of external sources. These images are received as discharges which engulf, permeate, and entrain the percipient in auric parameters.

Physiology is entrained in the auric permeations, storing the sun-connective patterns as memories. Memories are not internalized sense regimes. Memories are re-connections with original auric streams. The aura stores patterns which act as gateways for re-infusions with external eidetic currents.


Termed “eidola” by ancient natural scientists, the auric projections from percipients and environments blend in sensual communion. This full experience is best observed in children. Theirs is an endless communion of wonder with these pulsating, connective auric sensations. The primary auric receptions are wonderful [42]and wordless beyond verbal description. The flood of wordless eidetic images entrains the percipient into experiential world connectivities.

Child participants are enthralled with the flood of auric sensations emanating from the viewed environment. The awe-struck gaze of little children, completely absorbed with some simple object, speaks best of this thralldom. I have noted that growing children often look away for an instant at their parents, as if to ask “do you see this? what is it?” These imaginal discharges are eidetic. These primitive images are perceived by all children and a few adults.

Such associational connective knowledge exceeds the understandings conveyed by linear language. Few of us manage to express our own memory of these childhood perceptions. They seem somehow to have been completely erased from our minds as if by some foul agency. When we do speak of them we do so as if referring to another person, as if we have been separated from our very deepest self. To lose the intimate experience is tragic, a tragedy we have all encountered. To re-obtain the intensity and innocence of these dear first sensations some have resorted to extreme measures.

There is another aspect to sensations of this intensity which we encounter with growing age: sensations seem to become quenched almost immediately after reception; thoughts become muddied; emotions become muted; joy is dulled; and vitality ebbs. For these life negative experiential aspects there eidsts a familiar technology which has yet to blossom forth.

In this developmental phase the child learns each world part and glory. It is wonderful to realize that the mere glance of a child’s eyes across the landscape will yield up an incoming flood of sensual auric discharges. These auric discharges exceed the sensual messages of ordinary reflected light. Certain auric emanations seem to be diversely affected by sunlight, either magnified or diminished.

The mere touch and stroke of the child’s eyes is sufficient stimulation to endraw this auric flood from any object. The projective power of the aura through child eyes is anciently known. With maturation comes the development of language and its corresponding articulate thought patterns. The projective power of the voice assumes an equally projective degree as the does the oculo-auric projection; but the eye remains the single greatest auri-projective region of physiology.

Auric communal experience gradually reaches its maximum permeative effects in childhood. The child is in strong and permeative fusion with whatever is observed learning each world part as if it were the whole. Auric blending draws percipient and perceived together in mutually permeative relation. Children fuse during perception with that which is perceived. No distinction is made between self and object. The awe-struck eyes of a child beholding a rose tells all.


There is an extremely important time period spanning late childhood and preceding the onset of adolescence where a new and distinct kind of auric emanation becomes manifest to us. Children in their later stages of development suddenly and spontaneously become sensitive to a very basic and holistic flood of images which proceed from the environment in discontinuous discharges. These primitive associational images exceed the viewed objects and fulfill observational experience with communal participations.

The child percipient receives this wordless flood of associations and becomes fortunate participant in a deeper world language. The imaginal discharges entrain their recipients in the language of archetypes and articulations: the auric connectivity and ordained world structure. It is through this connectivity that child percipients are drawn out into greater world fusion. The cooperative and mutual interaction of percipient and perceived produces anomalous interactions between mind and environment all throughout life; and a few continue to doubt.

It is during this time that child percipients begin to wordlessly perceive the auric connectivity and extension of world parts into a deeper space. It is curious that most parents ignore this formative phenomenon, and that teachers contradict it. But the personal eidetic instruction during this developmental phase is wordlessly received despite the parenting and schooling, a tutelage that is spontaneous and graciously providential.

This portion of the developmental process of perception is often forgotten with age. With the exception of selected powerful moments of sublime joys, this time is swallowed up by the ravages of adolescence. The bright connective moments will remain throughout our lives. Personal comprehension of these deeper connectivities and wonders is sudden, holistic, complete, and wordless. The degree of this developmental phase determines the sensitivity of the individual for all time thereafter.

These primitive eidetic images are the wordless transactions of associational or connective knowledge. revealing the auri-connective world structure, and joining the percipient into communal relationships among world archetypes. Associational knowledge is the result of natural eidetic discharges emanating from (grounded) objects. It is very clear that grounded objects attract children with special power.

To the developing child then, the world parts are fragments of a complex world bas-relief which is infinite in depth, complexity, design, and function. This experiential information is communicated directly into the percipient aura through the auric projections of natural environment.

During this developmental phase children peer into an array of objects, see their functional connectivity to deeper environmental parts, comprehend their connectivity with the sky, with the stars, discovering the wondrous connectivity of object layers.

Infants first experience the “one in the many”. Late childhood experiences the “many in the one”. Pre-adolescence begins to glimpse the many layers of relationships among objects, where the dynamic functional energy is the eidetic connectivity itself. This is the developmental phase during which the individual potentially becomes a “sensitive”. Unfortunately the appearance of adolescence confuses this continuous development with eido-disruptive influences. Individual become increasingly insensitive without the successful and continuous receipt of the natural eidetic currents.


One remarkable fact concerning the eidetic phenomenon in experience is that each reception comes to us in whole form: as if each eidetic stream were pre-existent. Equal in importance to this [43]is the fact that eidetic currents cease operating along specific geographic directions. Percipients may demonstrate the directionality of specific eidetic currents by assuming specific geographic orientations. Eidetic experiences weaken when specific materials are placed between percipient and object.

Exposures to artwork stimulate eidetic reception and strong pattern memory. Memories are patterns of access, whereby, once experienced, eidetic currents can re-enter our consciousness with or without an objective source. Specific materials, forms, and configurations project powerful eidetic currents into percipients.

One may return to a museum, visit a specific gallery therein, come upon an art-piece viewed many years before, and suddenly resume one’s identical first-experience with the piece, though years have passed between visits! So succinct will this experience he that one realizes no internal memory may be cited as a satisfying explanation.

One does not “remember” exact moods, thoughts, and sensations with such startling clarity across the years. The object-radiant eidetic currents contain all the perceptual information in a structured, external storage space. Percipients engage these external experiential currents through simple and personal interception.

Our society has become so traditionally insensitive to the simplest eidetic experience that we do not recognize its mysterious implications. We do not call attention to the startling reality of eidetic translation. We do not ponder the devastating changes which the eidetic phenomenon demands among the pathetic quantitative sciences. We have not studied or collated the numerous ancillary phenomena associated with eidetic translation. Dulled to these suffusive experiential familiarities, we have not the personal fund of awareness sufficient to teach their life-enlarging facts to our own children.

Ancient civilizations placed first importance on eidetic experience, mapped and described the eidetic spaces of their locales, and taught these truths to their children. Ancient science was founded entirely on the eidetic space experience, discovering that architectural devices magnify eidetic translations. Ancient science enlarged human experience beyond the inertial world into mind-expanding eidetic spaces (Pythagoras).

No natural science is complete without a collation of such material-attendant eidetic chorales. These observed portions often appear poetic and highly descriptive. Early Victorian Science evidenced greater poetic description, and was therefore more nearly a complete treatment of natural experience than early twentieth century quantitative science.

These conscious chorales are super-lingual: they transcend the linearity of human language, conveying an awareness which always transcends physical world realities and limitations. Conscious chorales are experienced before we have engaged sufficient world experience. They are therefore not the evocation of internalized memory or familiar associations. Consciousness is evoked well beyond any set of familiarities in transcendent experiences. These experiences of sense and ideation are therefore new and unfamiliar additions, projections from an external world.

If sensation of this eidetic kind is externally projected into our experience, then we must conclude that eidetic space is wholly “composed” of ideational streams and currents: a world of structured ideas. As these eidetic ideas are so consistently fixed to specific objects and locales (and have effected changes which are later physically manifested) we must also conclude them to pre-exist these very items. Such a notion is exotic to modernists who have placed all reality, sensation, and perception within an “internal perceptive space”.

Furthermore, if eidetic currents are projected into our beings to produce consciousness, then where does our true identity and being reside? We may well ask whether any psychologist has identified daydream space. Psychology does not sufficiently discern between neurology and mind. The two are completely different things. Mind dwells in structured space and sustains neurology. The two are in a correspondence which determined by mind, by identity, by the aura alone.

The ancient discovery of true self — the “ka, atma, nous” — describes the “inner eye” within us all. This inner eye merely observes and partakes of beauteous eidetic currents, being carried along by their inertia-freeing ascents. To remain in the eido-conscious state is yet considered blissful.

There are technological means which enable an effortless conscious transition from world fixation to eidetic communion. These radionic means utilize specific components in achieving personal eidetic entunement. The sustained eidetic experience is not an omniscient panorama lacking form, structure, order, and detail; it is not gaseous, aetheric, protoplasmic, or chaotic.

Pre-existent eidetic space is mappable. It is therefore orderly and structured. These were the notions with which ancient natural philosophy so pondered. Socrates, Plato, and Pythagoras each dealt with the eidetic space and its relationship with the physical world. The eidetic commonalities observed among different objects suggested to them that a fixed and pre-archaeozoic set of qualities was creatively inter-blended in infinite varieties. The qualities were experientially discerned.

Ancient science held that no objective rule can discern eidetic levels of reality, except for the human percipient. Percipients remain the best rule for discerning eidetic space. Percipients discern eidetic space through their experience. Ancient philosophers discovered that increased experiential acuity exercises the seeker into greater experiential degrees. Spiritual consciousness follows the focused continuity of eidetic experience, and was prized beyond scientific value. Natural philosophy developed into spiritual pursuit.

Eidetic space projects experience into percipients. Eidetic space projects holistic form into the world. Ideas enhost in inertial space, becoming “matter”. Such matter is not degenerate. Such matter is a divine creation, an eidetic message which is encumbered by an inertia. Examined materials reveal surprisingly variant degrees of freedom or resistance to eidetic reception. There is a component, associated with matter, which resists and distorts the eidetic radiance of objects.

Inertia is more than a resistance to physical displacements in space. Inertia is resistance to eidetic projectivity among different materials. Ancient natural scientists recognized the inconsistencies among materials and their spaces, calling the resistance “ash”. Inertial ash resists eidetic radiance, effecting changes in material behavior.

Certain materials are lustrous and certain are dull because the inertia resists the eidetic radiance. The ancient science of alchymy [44]deals expressly with eidetic radiances which materials emanate and inter-blend in combination. Ancient architects discovered that material configurations could magnify eidetic radiance, constructing remarkably time-resistant structures.


Objects in the environment spontaneously project primitive associational images into percipients in pulsations. Specific ground points become isolated and marked by sensitive percipients as the focused source of these projectively discharged images. Children are naturally drawn to the grounded places and experience wholeness during this ground referenced phase of development. Sensitives maintain or recapture this portion of development with strength.

We each learn that objects in their settings are interlocking parts of a vast world. The eidetic discharges teach children the connectivity of all things apparent. The vast world of connective related parts manifest connective roots in spaces approaching the nature of dreams. The collections of related objects appear to be parts of a vast and wonderful World structure anciently called the “Kraton”: the all-holding one.

Few quantitative scientists ever observe the true transition of experience from things physical to things of dream (metaphysical). One peers into the starry depths and gradually loses physical focus, verging into flowing eidetic images. The same is true when we peer into the ground. At first the focus is physical. After a few seconds gaze, we find that our experience has shifted into an eidetic flow of image and dream.

World experience is a double impression: composed of an apparent reality which is inertial and an infrastructure which is ideational. The apparent space is inertial. This inertial space is static The eidetic space is dynamic: a complexly structured flow of innumerable, separate, inter-blending thought currents that flood the world. These two spaces (inertial and ideational) together compose “experience”.


Eidetic currents produce conscious chorales. These who enter the eidetic space frame are actually peering deeper into the objects of the immediate surroundings, but what are they receiving? In what specific manner do eidetic currents flow through rigid inertial surroundings?

Eidetic space permeates and suffuses the physical world. The apparent space is inertialized and rigid, holding second place to the flow of eidetic currents through our being. Many persons ignore this eidetic flow as a noisy distraction. Careful examination reveals that the eidetic flow carries and sustains us by its thought vision content. As adults we recall experiences where we have been “carried along” by a pleasurable idea flow which was impossible to escape.

Qualitative scientists recognize any “new and sudden” perceptions as alien to themselves and connected with environmental sources. These sources are usually specific ground connected objects. The sensitive perceptual observer can map out the specific projective angles of any such grounded objects by simply walking around it. Sense dull and sense strong points can be isolated and marked.

Distal projections from active objects and their ground points effect perceptions. These projected perceptions include: thoughts, forms, moods, visions, bi-locations. Projected perceptions which are primarily emotional are termed “visceral”. The sum of such impressions are termed “eidetic” when their primary composition is visual. Eidetic currents produce perceptive streams.

The aura represents the scientific “missing link” between measurable and experiential realities. Experience is participation in eidetic currents whose nature is continuous (Drown). What we sense is real, continuous across space, and connective. We are aurically connected with that which we perceive. These auric sensual connections are thready rays which flow among percipients and perceived (Abrams, Kilner, Hieronymus, Drown).

The sensual content of auric threads is space continuous, connective extensions of sensual natures capable of being experienced at any point along the connective route. Immediate and inertia limited perception requires light. Penetrating auric perception requires no extra light (Reichenbach).

Auric threads connect ground points and percipients, producing eidetic bi-locations. Human beings are dulled to this level of their experience, not really recognizing the startling import of the numerous eidetic images which flood their perceptions each moment. The eidetic flood is endless.

The environment discharges primary connective auric emanations into percipients. Perception lines contain diverse energies. Some of these energies are purely inertial in content (Newton). Other fractions provide perceptual connective varieties (Goethe, Kilner). Yet other varieties contain proportioned mixtures of inertial and perceptual content (LeBon, Blondlot, Tesla, Hieronymus).

The personal world consolidating development (parts to wholes) takes place as the child absorbs each silent eidetic lesson of later childhood, becoming familiar with eidetic currents. Children may glimpse the Kratonic depths in fantasy games concerning the subterranean depths of earth. Children during this phase become extremely ground-fascinated. During this phase of development children will frequently “talk to themselves” about their received perceptions. It is not uncommon for them to elaborate in personal mythologies concerning the world parts as they are learning and absorbing eidetic currents.

When social pressures on children are excessive the eidetic developmental process is inhibited. Children then become “hardened” and experience difficulty in flowing naturally with their environment. Through excessive world contact adults are more complexly disorganized. Strong and freely experienced eidetic communions in childhood develop into the eidetic acuity in adulthood which produces spiritual sensitives.

There comes a developmental stage where the child percipient begins to receive sudden and strange eidetic images from environmental objects and scenes which are alien from the immediate locale. These impressions lucidly appear in dreams and fantasies, and are received when auric projections permeate the percipient with strength. They are not frightening, and continue to appear whenever the percipient frequents the source locale. These eidetic impressions last for life, coloring the visited locales despite time. They are bi-locational experiences, evidencing the natural eidetic ground structure of experience.

It was in this reality that ancient science developed its experience validating world models. It is in this experience that we may again delve into a greater, albeit forgotten, world, realizing the facts concerning reality, world structure, and future technology.

Progressive absorption into experiential space reveals its real depth in metaphysical dimensions. One cannot gaze long into space without experiencing the immediate translation beyond the viewed physical objects and into the eidetic structures streaming there. One cannot gaze into the ground very long before similar, though distinctive, eidetic streams are experienced. It is more than coincidental that these received eidetic streams match those revered and enjoyed by ancient scientists.

Ancient science was not a “knowing about” the world (gnosis) which the modernists crave. Ancient science was knowing the world, communing with it directly (epignosis). Such intimate communion is not possible through the narrow channel afforded by observing physical objects alone. One must open and permit the free flow of imagination when examining the world of solids; only then can true world communion be achieved.

The true scientific future of belongs to the qualitative examiner, who is not concerned with examining the vacuous depth of physico-inertial worlds, but with examining the forgotten geography of eidetic worlds. The science of radionics supplies the newest technological expression for magnifying the eidetic experience. Radionic ground tuners reveal the true world-structure to operators who are coupled directly with the components. Such designs release undreamed eidic potentials to the sensitive operator.