Bennett has one of the most ingenious theories of evolution in print, but scientists are unlikely to be able to deal with it due to its extravagant and speculative theories of time and n-term systems. The distant resemblance to Samkhya and Schopenhauer is remarkable, and the influence should have been stated by Bennett who, however eliminates the disctinction of noumenal and phenomenal. His views of time, eternity, hyparxis make it easy to construct a teleology of evolutionary pattern interacting with the temporal domain. His ideas of seven-term and eight-term systems allow him to make the outlandish claim that the biosphere is an eight-term system, hence an individuality, i.e. not an organism but an entity with the factor of (cosmic) ‘will’. Evolution is thus connected with the ‘will’ of the biosphere in the context of cosmic bodies. The curious aptness of this lies in the way that life and will/consciousness are distinguished. The ‘biosphere’ is not ‘alive’ but ‘gardens’ in Gaian fashion a theatre of life. Consciousness is beyond life in the same way but enters life and this becomes explicit with man, or else primates.
That’s a lot for science to take in as yet and a Kantian charge of metaphysics lurks. But the idea that speciation is an aspect of a Gaian systematics got into print for a true first. The Royal Society should take note.
The question three dimensions of time and the use of general relativity to produce a metric is borderline New Age mysticism, and probably this model crashes, but the suspicion that evolution connects with spooky physics was strongly indicated by Bennett.
Remarkably the eonic model travels through similar terrain with its however strictly Kantian refusal to speculate about the noumenal: it shows the phenomenological exterior manifestation as directional in the form of a sequence of transitions that rapidly remorph whole regions in a temporally intermittent sequence. The obvious suggestion is that this is the outer form of an unseen teleological system.