9 September, the day of perceptibility
What the word covers, and why it deserves a day
Centre EPÉU makes 9 September, every year, the day of perceptibility. This first article separates perception from perceptibility, examines what a sceptical mind would say, recalls what the ancient texts say of it, and opens to everyone an experience they can carry out themselves.
Centre EPÉU · Château de Villereglan · Published 9 September 2026
In “365 Jours d’Harmonie”1, 9 September carries a single word: Perception. Its definition fits in one line, the act of perceiving, of understanding through the senses or the intellect, and its sentence for meditation in another: “In perception, I discover the depth and the richness of life.” Centre EPÉU has chosen to make this date, every year, the day of perceptibility. This first article says what the word covers, and why it deserves a day.
1.Perceiving, and being perceptible
Perception is what everyone does without thinking about it: seeing, hearing, feeling, and understanding what the senses report. The word is old, and its meaning is stable.
Perceptibility is something else. It is the capacity, present in everyone to varying degrees, to receive information that does not pass through the five ordinary senses: knowing of a person what they have not said, sensing on entering a room what has happened there, knowing the outcome of a situation before it takes shape. A perceptible person is not a mysterious exception; it is a person whose inner structure lets through what most people filter out.
M. Mischa Harmeijer reintroduced this notion because everyday vocabulary did not have it. People spoke of a gift, of intuition, of a sixth sense, of mediumship, so many words that designate sometimes a faculty, sometimes a state, sometimes a belief, and that leave the one who perceives with no way of naming what is happening to them. Perceptibility names the function, and nothing but the function.
2.A function, not a privilege
This point decides everything else. If perceptibility were a gift, it would be reserved for a few and there would be nothing to say about it. If it is a function, it obeys conditions, it can be observed, it can be verified, and it can be cultivated.
Several years of observation, at the Centre and in Public Sessions, show that the function exists in almost everyone, but that it is most often blurred by three things: a body out of tune, which no longer returns anything reliable; a mind that scatters, and that fabricates instead of receiving; emotions that distort everything that passes through them. When these three conditions are held, access opens. As soon as a single one is missing, it closes. This can be observed, and it repeats.
3.The contrary hypothesis
One must examine what a sceptical mind would say, because that is how the Centre works. The accurate intuition might be nothing more than a quick reading of ordinary clues: a posture, a tone, a detail of clothing. The dream that comes true might be a coincidence that memory retains because it came true, and forgets the hundred others that did not. The feeling in a room might come from the smell, the light, the temperature.
These explanations are often true, and it would be dishonest to dismiss them. But they do not cover everything. They do not cover precise, dated, verifiable information, received about a person of whom nothing is known, in a protocol where no clue is available. This is precisely what remote viewing has been putting to the test for a century, from Warcollier2 to today, with an unknown target, a written record, and a reveal on the same day. What withstands this protocol is not a reading of clues. It is perceptibility.
4.What the ancient texts say
The notion is new in the vocabulary; what it designates is not. The Kybalion3, in 1908, opens on a principle that the Centre holds to be foundational: the All is Mind. It does not say that everything is imagination, but that the structure of reality is informational in nature, and that an organised consciousness has access to it. This is exactly what perceptibility presupposes.
Long before, the writings attributed to Hermes Trismegistus4, in Louis Ménard’s translation, distinguish what the senses report from what the intelligence grasps without them, and make this second knowledge the only one that does not deceive. The Bhagavadgītā5, in Émile Senart’s translation, describes the one who withdraws his senses from objects as the tortoise draws in its limbs, and who, in that withdrawal, knows; the oldest Upanishads6, in the same translation, seek that by which one perceives, and not what one perceives. These texts do not speak of perceptibility, but they describe, each in its own language, the same function and the same conditions.
Closer to us, in 1912, Caillet, in his General Survey of Mental Treatment7, holds that the state of the mind conditions what is received and what is produced, and that this state can be regulated. It is from this lineage that the Centre’s Traitement Mental proceeds, where one works, for six days, on precisely these conditions.
5.What one does with it
A day of perceptibility is not a day of celebration. It is a day of examination. The one who perceives without understanding carries something they can neither hold nor pass on; what is not understood remains occasional and disconcerting. Understood, it becomes an instrument: one knows what happens within oneself when a piece of information arrives, what let it through, and what, on the other days, blocks it.
The Centre therefore invites everyone, on 9 September, to do one simple thing: to write down a perception that came true during the year, and to note what state one was in, in the body, in thought, in the emotions, at the moment it arrived. This single note teaches more about one’s own perceptibility than many readings.
6.Why a day
Because what has no day has no place. The calendar retains what we decide to write into it, and perceptibility, present in almost everyone, appeared nowhere in it. 9 September is now reserved for it, at Centre EPÉU, every year, with an article that will each time examine a different facet. Those who perceive without understanding will find there, at least once a year, a place where it is said plainly, and where no one asks them to believe, but to look.
7.The Experience
From this day on, the Centre offers you an experience of perceptibility. A single target is drawn, on the server, after your choice; you choose before seeing, among four colours; then the target is revealed. Twenty attempts make a series, and the chance line is at five. Your account keeps your series, the state you were in, and your curve, above or below that line. No one will tell you whether you are perceptible; you will see it for yourself, with time.
It is open to everyone, on this site: The Experience of perceptibility.
Centre EPÉU, 9 September 2026
1.Mischa Harmeijer, 365 Jours d’Harmonie, Éditions Pongh!, entry for 9 September.
2.René Warcollier, La Télépathie, 1921, Institut Métapsychique International.
3.Three Initiates, The Kybalion, 1908; French translation, Éditions Pongh! — The books of the Centre.
4.Hermes Trismegistus, Hermetic Corpus, translated by Louis Ménard, 1866; reissued by Éditions Pongh! — The books of the Centre.
5.The Bhagavadgītā, translated by Émile Senart, 1922; reissued by Éditions Pongh! — The books of the Centre.
6.Chāndogya and Bṛhadāraṇyaka Upanishads, translated by Émile Senart; reissue in preparation at Éditions Pongh!.
7.Albert-Louis Caillet, General Survey of Mental Treatment, 1912; reissued by Éditions Pongh! — The books of the Centre.
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