Everything that is part of life is created out of a tension between a current and potential reality that represents a vacant niche in the ecology of life. That tension, that vacuum, is what exerts a pull on the unified field (Lefferts 2012), and starts a process of giving form to the impulse that emerges out of the tension. That process, when looked at as a flow, can best be represented by the form of a torus. When looked at geometrically, it can be represented by Buckminster Fuller’s jitterbug model (Lefferts 2012), with an ongoing unfoldment and enfoldment, as consciousness expresses information holographically in energy-matter and space-time. The core motion of a torus is spinning and pulsing, which is why the term “volution” is so apt to describe it - “1. a rolling or revolving motion. 2. a spiral turn. 3. a whorl of a spiral shell” (Merriam-Webster online dictionary). “Volution” is also at the core of the words “evolution” and “involution”. In searching for a name to describe the process behind those two dynamics, “volution” serves us well.
The volution process itself can be seen as a breathing process, a continual pulsing of an energetic flow of information between on the one hand subtler dimensions of life that most humans do not perceive consciously and more defined and denser dimensions of life that humans tend to be able to see with their eyes and feel with their bodies. It describes how these various states of reality - as described for example by Wilber (2001) as causal, subtle and gross - interact with each other as one dynamic whole. This process ties in closely with work that has been done describing a holographic view of reality (Currivan 2017, Talbot 1991, Wilber 1982).
This theory of life has been explored already through the lens of physics (e.g. Bekenstein 2003, Chown 2009, Haramein 2013, Susskind 1995). Given the fundamental nature of this perspective, my interest is to explore how it relates to human culture and society. My thesis is that volution provides a way of looking at ourselves that can integrate yet transcend a developmental evolutionary perspective with an understanding of how we are related to all other aspects of life, in both time and space. This is what makes it “trans-linear”.