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Created by Jackie Graves, working individually.

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Post # 2 - Rupert Sheldrake's Morphic Resonance & Carl Jung's Collective Unconscious (Video)

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Post # 2 - Rupert Sheldrake's Morphic Resonance & Carl Jung's Collective Unconscious (Video)

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This video serves as a brief overview of Rupert Sheldrake's theory of Morphic Resonance. The theory suggests that paranormal (psychic) pattern of behaviours can cause similar patterns to reoccur in nature. His theory suggests that memory exists in nature without the need of a brain, where multiple organisms ranging from plants, insects, or even insulin molecules essentially inherit telepathic memories of previously learned behaviour. Sheldrake's theory sounds compelling, but the red flags we see here is proof by verbosity, as he uses language and references that sound complex and legitimate. He also makes reference to the theory of Collective Unconscious coined by Carl Jung in 1916, which suggests the same species have imbedded archetypical ancient figures. He uses this as a sort of supporting point in favour of his own theory as a form of ideological support. Both theories rely on scientifically unproven concepts that are largely disputed to this day.

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Morphic Resonance - Rupert Sheldrake | London Real

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Post # 3 - Morphic Resonance & the use of psychedelics (Video)

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Post # 3 - Morphic Resonance & the use of psychedelics (Video)

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In this video, Sheldrake dives deeper into his controversial theory of morphic resonance by comparing it to the cosmos and the use of psychedelic drugs. However, this time, he makes more references to past theories and even the use of psychedelic drugs to support his position. In the first segment of his lecture, he references how scientists initially believed the universe was infinite and dictated by "very old mathematical laws." He uses the concept of vibrations and crystals to support his theory, a red flag of ancient wisdom largely unsupported by science. He also argues that people who consume psychedelic drugs should have similar experiences to those who have done it before them, which could suggest red flags including confusion of correlation with causation or patternicity.

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Rupert Sheldrake - Psychedelics & Morphic Resonance (Video Lecture)

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Post # 4 - Rupert Shelbrake v.s. Joe Rogan (Video)

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Post # 4 - Rupert Shelbrake v.s. Joe Rogan (Video)

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In this video, Sheldrake appears on Joe Rogan's podcast to share his views on his theories, including morphic resonance. The immediate problem with this is that Joe Rogan is already notorious for hosting and buying into all manner of conspiracy theories, leaving him and his audience susceptible to appeal to emotion, confirmation bias, and even appeal to authority, as Sheldrake is an educated man who is known for stating his theories are proven by other science. To a viewer, the absence of a critical and unbias mind leaves them vulnerable to persuasion.

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Joe Rogan Experience #550 - Rupert Sheldrake

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Post # 5 - Morphic Resonance and Morphic Fields (Website)

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Post # 5 - Morphic Resonance and Morphic Fields (Website)

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This website presents a compact version of Sheldrakes "expanded" theory on morphic resonance through what he calls morphic fields. The website is the official website of Sheldrake, causing there to be a clear red flag of confirmation bias, as it offers no other evidence that challenges any of his claims. He simply states that without "holistic or integrative conception," biologists will "drown in an ocean of data" as if he is intending to leave his claim intentionally vague. He also uses references he himself was apart of, further identifying the red flag of confirmation bias. Like in his previous lectures, he also uses the red flag truth by verbosity, as his writings contain a lot of scientific-language that remains largely unsupported, instead opting for scapegoat explanations such as: "morphic fields of mental activity are not confined to the insides of our heads," rather than researched and confirmed evidence from an unbiased source. This leaves readers unable to compare and contrast what they're being shown, leaving them with a biased conclusion.

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by Rupert Sheldrake

In the hypothesis of formative causation, discussed in detail in my books A New Science of Life and The Presence of the Past, I propose that memory is inherent in nature. Most of the so-called laws of nature are more like habits.

My interest in evolutionary habits arose when I was engaged in research in developmental biology, and was reinforced by reading Charles Darwin, for whom the habits of organisms were of central importance. As Francis Huxley has pointed out, Darwin's most famous book could more appropriately have been entitled The Origin of Habits.

Morphic fields in biology

Over the course of fifteen years of research on plant development, I came to the conclusion that for understanding the development of plants, their morphogenesis, genes and gene products are not enough. Morphogenesis also depends on organizing fields. The same arguments apply to the development of animals. Since the 1920s many developmental biologists have proposed that biological organization depends on fields, variously called biological fields, or developmental fields, or positional fields, or morphogenetic fields.

All cells come from other cells, and all cells inherit fields of organization. Genes are part of this organization. They play an essential role. But they do not explain the organization itself. Why not?

Thanks to molecular biology, we know what genes do. They enable organisms to make particular proteins. Other genes are involved in the control of protein synthesis. Identifiable genes are switched on and particular proteins made at the beginning of new developmental processes. Some of these developmental switch genes, like the Hox genes in fruit flies, worms, fish and mammals, are very similar. In evolutionary terms, they are highly conserved. But switching on genes such as these cannot in itself determine form, otherwise fruit flies would not look different from us.

Many organisms live as free cells, including many yeasts, bacteria and amoebas. Some form complex mineral skeletons, as in diatoms and radiolarians, spectacularly pictured in the nineteenth century by Ernst Haeckel. Just making the right proteins at the right times cannot explain the complex skeletons of such structures without many other forces coming into play, including the organizing activity of cell membranes and microtubules.

Ernst Haeckel Tafel_06

Most developmental biologists accept the need for a holistic or integrative conception of living organization. Otherwise biology will go on floundering, even drowning, in oceans of data, as yet more genomes are sequenced, genes are cloned and proteins are characterized.

I suggest that morphogenetic fields work by imposing patterns on otherwise random or indeterminate patterns of activity. For example they cause microtubules to crystallize in one part of the cell rather than another, even though the subunits from which they are made are present throughout the cell.

Morphogenetic fields are not fixed forever, but evolve. The fields of Afghan hounds and poodles have become different from those of their common ancestors, wolves. How are these fields inherited? I propose that that they are transmitted from past members of the species through a kind of non-local resonance, called morphic resonance.

The fields organizing the activity of the nervous system are likewise inherited through morphic resonance, conveying a collective, instinctive memory. Each individual both draws upon and contributes to the collective memory of the species. This means that new patterns of behaviour can spread more rapidly than would otherwise be possible. For example, if rats of a particular breed learn a new trick in Harvard, then rats of that breed should be able to learn the same trick faster all over the world, say in Edinburgh and Melbourne. There is already evidence from laboratory experiments (discussed in A New Science of Life) that this actually happens.

The resonance of a brain with its own past states also helps to explain the memories of individual animals and humans. There is no need for all memories to be "stored" inside the brain.

Social groups are likewise organized by fields, as in schools of fish and flocks of birds. Human societies have memories that are transmitted through the culture of the group, and are most explicitly communicated through the ritual re-enactment of a founding story or myth, as in the Jewish Passover celebration, the Christian Holy Communion and the American thanksgiving dinner, through which the past become present through a kind of resonance with those who have performed the same rituals before.

The memory of nature

From the point of view of the hypothesis of morphic resonance, there is no need to suppose that all the laws of nature sprang into being fully formed at the moment of the Big Bang, like a kind of cosmic Napoleonic code, or that they exist in a metaphysical realm beyond time and space.

Before the general acceptance of the Big Bang theory in the 1960s, eternal laws seemed to make sense. The universe itself was thought to be eternal and evolution was confined to the biological realm. But we now live in a radically evolutionary universe.

If we want to stick to the idea of natural laws, we could say that as nature itself evolves, the laws of nature also evolve, just as human laws evolve over time. But then how would natural laws be remembered or enforced? The law metaphor is embarrassingly anthropomorphic. Habits are less human-centred. Many kinds of organisms have habits, but only humans have laws. The habits of nature depend on non-local similarity reinforcement. Through morphic resonance, the patterns of activity in self-organizing systems are influenced by similar patterns in the past, giving each species and each kind of self-organizing system a collective memory.

I believe that the natural selection of habits will play an essential part in any integrated theory of evolution, including not just biological evolution, but also physical, chemical, cosmic, social, mental and cultural evolution (as discussed in The Presence of the Past).

Habits are subject to natural selection; and the more often they are repeated, the more probable they become, other things being equal. Animals inherit the successful habits of their species as instincts. We inherit bodily, emotional, mental and cultural habits, including the habits of our languages.

Fields of the mind

Morphic fields underlie our mental activity and our perceptions, and lead to a new theory of vision, as discussed in The Sense of Being Stared At. The existence of these fields is experimentally testable through the sense of being stared at itself. There is already much evidence that this sense really exists. You can take part in staring experiments yourself through this web site. Read about the results of the online staring experiment conducted through this site.

The morphic fields of social groups connect together members of the group even when they are many miles apart, and provide channels of communication through which organisms can stay in touch at a distance. They help provide an explanation for telepathy. There is now good evidence that many species of animals are telepathic, and telepathy seems to be a normal means of animal communication, as discussed in my book Dogs That Know When Their Owners are Coming Home. Telepathy is normal not paranormal, natural not supernatural, and is also common between people, especially people who know each other well.

In the modern world, the commonest kind of human telepathy occurs in connection with telephone calls. More than 80% of the population say they have thought of someone for no apparent reason, who then called; or that they have known who was calling before picking up the phone in a way that seems telepathic. Controlled experiments on telephone telepathy have given repeatable positive results that are highly significant statistically, as summarized in The Sense of Being Stared At and described in detailed technical papers which you can read on this web site.

Telepathy also occurs with emails, as shown in my paper An Automated Test for Telepathy in Connection with Emails, Journal of Scientific Exploration 2009 PDF

The morphic fields of mental activity are not confined to the insides of our heads. They extend far beyond our brain though intention and attention. We are already familiar with the idea of fields extending beyond the material objects in which they are rooted: for example magnetic fields extend beyond the surfaces of magnets; the earth's gravitational field extends far beyond the surface of the earth, keeping the moon in its orbit; and the fields of a cell phone stretch out far beyond the phone itself. Likewise the fields of our minds extend far beyond our brains.

Morphic Fields: A Summary

The hypothesized properties of morphic fields at all levels of complexity can be summarized as follows:

1. ​They are self-organizing wholes.

2. ​They have both a spatial and a temporal aspect, and organize spatio-temporal patterns of vibratory or rhythmic activity.

3. ​They attract the systems under their influence towards characteristic forms and patterns of activity, whose coming-into-being they organize and whose integrity they maintain. The ends or goals towards which morphic fields attract the systems under their influence are called attractors. The pathways by which systems usually reach these attractors are called chreodes.

4. ​They interrelate and co-ordinate the morphic units or holons that lie within them, which in turn are wholes organized by morphic fields. Morphic fields contain other morphic fields within them in a nested hierarchy or holarchy.

5. ​They are structures of probability, and their organizing activity is probabilistic.

6. They contain a built-in memory given by self-resonance with a morphic unit's own past and by morphic resonance with all previous similar systems. This memory is cumulative. The more often particular patterns of activity are repeated, the more habitual they tend to become.

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Morphic Resonance and Morphic Fields an Introduction

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by Rupert Sheldrake In the hypothesis of formative causation, discussed in detail in my books A New Science of Life and The Presence of the Past , I propose that memory is inherent in nature. Most of the so-called laws of nature are more like habits.

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Post # 6 John Horgan's Blog on Sheldrake  

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Post # 6 John Horgan's Blog on Sheldrake  

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In this blog piece, John Horgan speaks of how he met Sheldrake at a convention they were both set to speak at. He empathizes with the biologist, remarking on his likable personality (emotional connection) and how his background in science is worth noting. This is a clear red flag of appeal to authority, as Horgan is eased by Sheldrake's unsupported theories for the simple fact that he is educated. An even bigger red flag yet another instance of emotional connection (and arguably confirmation bias) where Horgan references the fact that Sheldrake suggests his own theory begins at the end of Horgan's book The End of Science. Clearly, Horgan's account of Sheldrake's credibility is not completely unbias and panders to the emotional side of readers.

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For decades, I've been only dimly aware of Rupert Sheldrake as a renegade British biologist who argues that telepathy and other paranormal phenomena (sometimes lumped under the term psi) should be taken more seriously by the scientific establishment. Since I'm one of those fuddy-duddy establishment doubters of psi, I never bothered to examine Sheldrake's work closely. But I was intrigued, and amused, by the vehemence of his critics, notably John Maddox, the long-time editor of Nature, who once called Sheldrake's views "heresy" that deserved to be "condemned."

Sheldrake probably provokes such strong reactions in part because he is a product of the scientific establishment-more specifically, of Cambridge University. He earned his doctorate in biochemistry there in 1967 and became a fellow and director of studies in biochemistry and cell biology. He gradually became dissatisfied with current theories of biology. He presented an alternative framework-involving his theory of morphic resonance (explained below)--in his 1981 book A New Science of Life, which Maddox, in a now-famous Nature editorial, called "the best candidate for burning there has been for many years."

Sheldrake, undaunted, went on to write more popular books, including Dogs That Know When Their Owners Are Coming Home (1999), The Sense of Being Stared At (2003), Seven Experiments That Could Change the World (1994) and, most recently, Science Set Free (2013). The latter calls on modern science to shed its restrictive materialism and reductionism, advancing some of the same arguments that philosopher Thomas Nagel does in his recent book Mind and Cosmos ( which I reviewed here).

The reason I'm telling you about Sheldrake is that less than two months ago, we were both speakers at a festival in Hay-on-Wye, England, and were put up in the same boarding house. (I participated in several sessions at the festival, including one about Big Data that I reported on here.) I spent lots of time talking to Sheldrake during the festival and after it, when we spent an afternoon tramping around a heath near his home. (I also met Sheldrake in 1997 at a scientific reception in London, but we only spoke briefly.)

Sheldrake is terrific company. He is smart, articulate and funny. He does a hilarious imitation of the late psychedelic scholar Terence McKenna, his friend and co-author, whom I met in 1999 and profiled here. There is an appealing reasonableness and gentleness in Sheldrake's manner, even when he is complaining about the unfairness of his many critics.

He possesses, moreover, a deep knowledge of science, including its history and philosophy (which he studied at Harvard in the 1960s). This knowledge-along with his ability to cite detailed experimental evidence for his claims--make Sheldrake a formidable defender of his outlook. (For more on Sheldrake's career and views, see his website, http://www.sheldrake.org.)

At one point Sheldrake, alluding to my 1996 book The End of Science, said that his science begins where mine ends. When I asked him to elaborate he said, "We both agree that science is at present limited by assumptions that restrict enquiry, and we agree that there are major unsolved problems about consciousness, cosmology and other areas of science... I am proposing testable hypotheses that could take us forward and open up new frontiers of scientific enquiry."

I remain a psi doubter; my doubt was reinforced by psychologist Susan Blackmore, a psi believer-turned-skeptic whom I interviewed for my 2003 book Rational Mysticism. But now and then I still doubt my doubt. In a post here two years ago, I point out that many brilliant scientists-from William James and Alan Turing to Freeman Dyson-have been open-minded about psi.

I conclude, "I'm a psi skeptic, because I think if psi was real, someone would surely have provided irrefutable proof of it by now. But how I wish that someone would find such proof!... The discovery of telepathy or telekinesis would blow centuries of accumulated scientific dogma sky high. What could be more thrilling!"

Sheldrake-I think even his most adamant critics will agree--is a fascinating scientific figure. I was thus delighted when he agreed to the following email interview.

Horgan: I admit that I'm still not sure what morphic resonance is. Can you give me a brief definition?

Sheldrake: Morphic resonance is the influence of previous structures of activity on subsequent similar structures of activity organized by morphic fields. It enables memories to pass across both space and time from the past. The greater the similarity, the greater the influence of morphic resonance. What this means is that all self-organizing systems, such as molecules, crystals, cells, plants, animals and animal societies, have a collective memory on which each individual draws and to which it contributes. In its most general sense this hypothesis implies that the so-called laws of nature are more like habits.

Horgan: Did the idea of morphic resonance come to you in an epiphany, or was it a gradual process?

Sheldrake: The idea of morphic resonance came to me when I was doing research at Cambridge on the development of plants. I was interested in the concept of morphogenetic, or form-shaping, fields, but realized they could not be inherited through genes. They had to be inherited in some other way. The idea of morphic resonance came as a sudden insight. This happened in 1973, but it was a radical idea, and I spent years thinking about it before I published it in my first book, A New Science of Life, in 1981.

Horgan: What is the single most powerful piece of evidence for morphic resonance?

Sheldrake: There is a lot of circumstantial evidence for morphic resonance. The most striking experiment involved a long series of tests on rat learning that started in Harvard in the 1920s and continued over several decades. Rats learned to escape from a water-maze and subsequent generations learned faster and faster. At the time this looked like an example of Lamarckian inheritance, which was taboo. The interesting thing is that after the rats had learned to escape more than 10 times quicker at Harvard, when rats were tested in Edinburgh, Scotland and in Melbourne, Australia they started more or less where the Harvard rats left off. In Melbourne the rats continued to improve after repeated testing, and this effect was not confined to the descendants of trained rats, suggesting a morphic resonance rather than epigenetic effect. I discuss this evidence in A New Science of Life, now in its third edition, called Morphic Resonance in the US.

Horgan: Is animal telepathy a necessary consequence of morphic resonance?

Sheldrake: Animal telepathy is a consequence of the way that animal groups are organized by what I call morphic fields. Morphic resonance is primarily to do with an influence from the past, whereas telepathy occurs in the present and depends on the bonds between members of the group. For example, when a dog is strongly bonded to its owner, this bond persists even when the owner is far away and is, I think, the basis of telepathic communication. I see telepathy as a normal, not paranormal, means of communication between members of animal groups. For example many dogs know when their owners are coming home and start waiting for them by a door or window. My experiments on the subject are described in my book Dogs That Know When Their Owners Are Coming Home. Dogs still know even when people set off at times randomly chosen by the experimenter, and travel in unfamiliar vehicles. One of these experiments can be seen here: http://www.sheldrake.org/videos/jaytee-a-dog-who-knew-when-his-owner-was-coming-home-the-orf-experiment

Horgan: Do you think morphic resonance theory will ever yield practical applications?

Sheldrake: Morphic resonance involves the transfer of information across space and time. It might be possible to develop information-transfer systems, with a global memory, which would work without all the normal paraphernalia of satellites, wires, booster stations etc. I have already designed experiments in which a pin code could be transmitted from London to New York without any conventional means of communication.

Horgan: Does your scientific outlook make you doubt whether artificial-intelligence researchers can replicate human minds on computers?

Sheldrake: Morphic fields take place in self-organizing systems. Machines are not self-organizing - they are made in factories - and I would not expect them to have morphic fields. Therefore I expect artificial intelligence on digital computers will remain rather limited in scope, and those who have high hopes for it will be disappointed. However if analogue computers with genuine quantum randomness were constructed, perhaps they could be organized by morphic fields and show much more intelligent behavior. It's possible that quantum computing will lead in this direction.

Horgan: Do you ever have doubts about morphic resonance, and think maybe the materialists are right?

Sheldrake: I would like there to be much more research on morphic resonance and I would like to see a lot more evidence for it. If there were, it would not necessarily refute materialism, but could expand the materialist worldview, which has become excessively dogmatic, as I show in my recent book Science Set Free (called The Science Delusion in the UK). I think something like morphic resonance is necessary to make sense of inheritance, memory, the evolutionary nature of nature, and many other phenomena. Lee Smolin, the theoretical physicist, recently put forward a similar idea, which he calls "the principle of precedence," and perhaps his hypothesis might mesh in better with established science, since it is formulated in the context of quantum physics. The main question is whether or not the effects predicted by the hypothesis of morphic resonance - or the principle of precedence - actually happen.

Horgan: Why do you think your ideas are so vehemently rejected by the scientific mainstream, while multiverses, string theory, panpsychism ( as defined by neuroscientist Christof Koch) and other highly speculative ideas are taken seriously?

Sheldrake: Within physics, since the quantum revolution and the Big Bang cosmology, there has been a pluralism of ideas with many unexpected possibilities entertained seriously by mainstream physicists. However in the 20th century, biology moved in an opposite direction, towards to a more dogmatically materialist position. When I first put forward the hypothesis of morphic resonance in the 1980s, most biologists were convinced that all the problems of biology would soon be solved in molecular terms, and this enthusiasm gave a great impetus to human genome project. But this confidence is now waning as developmental biology continues to defy any simple explanation in terms of molecules. The assumption that genes code for the characteristics of organisms is thrown into question by the "missing heritability problem." And it turns out that the inheritance of acquired characteristics, now called epigenetic inheritance, is common in both animals and plants. The implications of this revolutionary acceptance of epigenetic effects are still being worked out, but I think that biology will become more open as a result.

Horgan: Do you believe in God? Does your faith influence your scientific outlook in any way, or vice versa?

Sheldrake: Yes, I believe in God. I am a practicing Christian, specifically an Anglican (in the US, an Episcopalian). I went through a long atheist phase, and began to question the materialist orthodoxy of science while I was still an atheist. I later came to the conclusion that there are more inclusive forms of consciousness in the universe than human minds. But my ideas about morphic resonance and telepathy are not part of orthodox religious belief, any more than they are part of orthodox science.

Horgan: If you were appointed King of Science, in charge of prioritizing research and funding, what would your first decision be?

Sheldrake: I would leave most research funding as it is for the time being because it would be highly disruptive to the scientific community if there were a sudden change in direction. But I would allocate about 5% of the available funds to innovative research that could lead to breakthroughs. In most branches of science, there are dissident minority groups who have been marginalized by the mainstream, but which contain well-qualified scientists and promising unorthodox results. These are the low-hanging fruits that are most likely to lead to breakthroughs, and I would make sure that such areas were adequately funded.

Horgan: If you had the skeptic Michael Shermer ( who critiqued morphic resonance in 2005) in front of you right now, what would you say to him?

Sheldrake: I would invite him to have a debate about the existence of telepathy and other psychic phenomena. In 2003, in relation to my research on the sense of being stared at and on telepathy, he asserted in USA Today that "The events Sheldrake describes don't require a theory, and are perfectly explicable by normal means." I emailed him to ask what his normal explanations were. He was unable to provide them, and confessed that he had not actually read the evidence. I challenged him to a debate. He accepted, but unfortunately he was so busy being a professional skeptic that he could not find time to look at the data. He has often claimed that "Skepticism is a method not a position." Taking part in this long-delayed debate would provide an opportunity to put his principles into practice.

Addendum: See also my recent conversation about Sheldrake on Bloggingheads.tv, http://bloggingheads.tv/videos/29678.

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Scientific Heretic Rupert Sheldrake on Morphic Fields, Psychic Dogs and Other Mysteries

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For decades, I've been only dimly aware of Rupert Sheldrake as a renegade British biologist who argues that telepathy and other paranormal phenomena (sometimes lumped under the term psi) should be taken more seriously by the scientific establishment. Since I'm one of those fuddy-duddy establishment doubters of psi, I never bothered to examine Sheldrake's work closely.

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Post #  - 7  "Free Critical Thinking" (Website) 

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Post #  - 7  "Free Critical Thinking" (Website) 

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"Abstract rationality" is the antithesis of the website written in favour of morphic resonance by James Walter. Walter goes through point-by-point trying to deconstruct the common criticism the theory of morphic resonance faces. He repetitively uses a red flag tactic similar to a Red Herring, by blanketly stating the criticism is "overgeneralizing" and pointing to an unsupported, largely unrelated piece of evidence such as "wives who woke up at exactly the time their husbands were killed in war" ... without evidence. He uses this same tactic over and over again by stating the criticism is overgeneralized, causing the reader to doubt the validity of backed-up claims.

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Details

Published on Saturday, 06 May 2017 11:37

"Give us one free miracle and we can explain everything else"
Rupert is not dismissing science but questioning scientific dogma which if jettisoned would allow science to become interesting and "I hope, life-affirming"

Natural Inclusion and many other ways of thinking and feeling support Rupert's contention. We must not blindly follow authoritarian dogma but question everything in the light of experience and observation.

Daily Pickings has highlighted the importance of resonance with nature and each other - morphic resonance appears to guide evolution and nature, not rigid laws and constants.

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banking monetary sub-prime war climate "fractional reserve" interest inflation money regulation

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Morphic resonance and abstract rationality

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Critical Thinking website for the Free University which grew out of Occupy London and the Bank of Ideas. Truth, lies, myth and reality - exploring commonly held beliefs/perceptions promoted by politicians, media, business and public institutions.

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Post # 8 - Morphic Resonance in Nature (Picture) 

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Post # 8 - Morphic Resonance in Nature (Picture) 

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Below is a common image used to reference the fields that plants allegedly omit when talking about morphic resonance. It relies a lot on simplicity, showing only a single tree and a surrounding field of mystical energy.

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This is one of the covers of Shelbrake's many books, A New Science of Life. If the title isn't enough, the imagery - which appears to feature a circle of doves opening up to reveal a heavenly light - very much appeals to ideology. The wording misleads along with the picture to make the viewer feel as though they are being enlightened about some new (borderline spiritual) ideas, rather than being presented with science supported by facts.

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While it might be hard to make out due to how enlarged the photo is, but the background is that of a fossilized shell - imagery Shelbrake commonly uses. It appeals in a way to ancient wisdom, as the photo is suggested to be from a different time and, by Shelbrake's theory, capable of carrying knowledge into the present.