The imagination is often regarded as a valuable but fanciful capacity. But what if imagination were not an optional extra, or even the possession of human beings alone, but a fundamental feature of reality? In this episode of the Sheldrake-Vernon Dialogues, Rupert Sheldrake and Mark Vernon draw on the ideas of William Blake to explore Blake’s insistence that “nature is imagination itself!”. They discuss how the understanding of the imagination has contracted in recent times, though also how modern science is a remarkable exercise in the imagination. They consider matters from how the Platonic notion of ideas relates to cosmic and evolutionary novelty, to whether angels can be said to be imaginative and creative. Mark’s new book is Awake! William Blake and the Power of the Imagination.

You may agree that the so-called hard problem of consciousness exposes the deep inadequacies of a materialist worldview. But the alternatives - various forms of panpsychism, panentheism and idealism - raise rich and fascinating questions too. In this episode of The Sheldrake-Vernon Dialogues, Rupert Sheldrake and Mark Vernon explore the leading edge of consciousness research, with Rupert just back from The Science of Consciousness Conference 2025 in Barcelona. They discuss the impact of Indian researchers in consciousness and the proposals of microchip inventor, Federico Faggin. They consider trainings in extra-ocular vision and questions thrown up by the hit podcast series, The Telepathy Tapes. One thing is clear: when the materialist paradigm passes, the science of consciousness will have only just begun.

The conviction that the natural world is obedient, adhering to laws, is a widespread assumption of modern science. But where did this idea originate and what beliefs does it imply? In this episode of the Sheldrake-Vernon Dialogues, Rupert Sheldrake and Mark Vernon discuss the impact on science of the Elizabethan lawyer, Francis Bacon. His New Instrument of Thought, or Novum Organum, put laws at the centre of science and was intended as an upgrade on assumptions developed by Aristotle. But does the existence of mind-like laws of nature, somehow acting on otherwise mindless matter, even make sense? What difference is made by insights subsequent to Baconian philosophy, such as the discovery of evolution or the sense that the natural world is not machine-like but behaves like an organism? Could the laws of nature be more like habits? And what about the existence of miracles, the purposes of organisms, and the extraordinary fecundity of creativity?