What is is always a totality of ensembles, all present together, in an orderly series of stages of enfoldment and unfoldment, which intermingle and inter-penetrate each other in principle throughout the whole of space. (183-184)¹

one moment gives rise to the next, in which content that was previously implicate is now explicate while the previous explicate content has become implicate… (205)

  Here is Bohm’s description of the electron according to this model:

the electron is (…) to be understood through a total set of enfolded ensembles, which are generally not localized in space². At any given moment one of these may be unfolded and therefore localized [in ‘normal’ space], but in the next moment, this [unfolded] one enfolds [= resumes its status as only enfolded] to be replaced by the [next unfolded] one that follows. The notion of continuity of existence is  approximated by that of very rapid recurrence of similar forms, changing in a simple and regular way…(183)³

In this representation, an electron can be said to be a series of (so to say) sparks⁴ where each spark is a certain position in spacetime. Below such “unfolded” spacetime is another space and another time, in which all possible spacetime positions are enfolded. The ‘path’ of the electron is a “very rapid recurrence of similar forms”, that is, it is the sequence of possibilities that are sparked into “unfoldment”, one after the other, such that a path of an electron appears (for a certain kind of measurement). Compare the keyboard of a piano that enfolds the possible notes of an infinite series of unfolded melodies. A particular melody results from the activation in a particular way of a particular order of particular keys. 

Here the “continuity of [the electron’s] existence” is the result of a particular sort of measurement or experience.⁵  Measured differently 

sequences of moments that ‘skip’ intervening spaces are just as allowable forms of time as those which seem continuous. (211)⁶

For Bohm, consciousness, like everything else, exhibits such an ontological movement between “enfoldment” in an implicit order and “unfoldment” in an explicit one.

each moment of consciousness has a certain explicit content, which is a foreground, and an implicit content, which is a corresponding background. We now propose that not only is immediate experience best understood in terms of the implicate order, but that thought also is basically to be comprehended in this order. Here we mean not just the content of thought (…) we also mean that the actual structure, function and activity of thought is [grounded] in the implicate order. The distinction between implicit and explicit in thought is thus being taken here to be essentially equivalent to the distinction between implicate  and explicate in matter in general. (204)

Consciousness exercised in what Bohm calls the mechanical order (= McLuhan’s “visual space”), restricted as it is to ‘one thing at a time’, is unaware of such multiple synchronic levels of reality. Or, more precisely, it is aware of them, but only as a fearsome and inexplicable “emptiness” that haunts it:

Whatever may be the nature of these inward depths of consciousness, they are the very ground, both of the explicit content and of that content which is usually called implicit. Although this ground may not appear in ordinary consciousness, it may nevertheless be present in a certain way. Just as the vast ‘sea’ of energy in space is present to our perception as a sense of emptiness or nothingness so the vast ‘unconscious’ background of explicit consciousness with all its implications is present in a similar way. That is to say, it may be sensed as an emptiness, a nothingness, within which the usual content of consciousness is only a vanishingly small set of facets. (210)