Seeing Through the World introduces the reader to the work of German-Swiss philosopher, poet, and intellectual mystic Jean Gebser (1905-1973). Writing in the midcentury during a period of intense cultural transformation and crisis in Europe, Gebser intuited a series of mutational leaps in the history of human consciousness, the latest of which emerging was the integral structure, marked by the presence of time-freedom. Gebser's insights on the phenomenology of human consciousness has brought profound intellectual depth and spiritual transmission to the field of integral philosophy and consciousness studies, influencing the works of American historians such as William Irwin Thompson and the philosopher Ken Wilber. Further syncretic corroboration links Gebser's integral age to those of the Indian revolutionary and yogi Sri Aurobindo's integral yoga and Pierre Teilhard de Chardin's evolutionary mysticism.

Arguably, Gebser's structures of consciousness are as significant an ontological insight as C. G. Jung's reality of the psyche. Yet, until now, very little secondary literature has been available in the English-speaking world. Jeremy Johnson, the current president of the International Jean Gebser Society who has spent the last decade as an integral scholar and researcher, produces this introductory volume on the life and writings of Jean Gebser. Part companion piece to Gebser's magnum opus, The Ever-Present Origin, part inspired treatise on an integral futurism, Jeremy guides the reader through the structures of consciousness and incepts integral scholarship as a divination that scries the age of ecological collapse and the ontological recodings of the Anthropocene.

It is the first volume in the NuraLogicals series, produced in partnership with Nura Learning.

From the editor:

Mutants of Issue Zero

Brandt Stickley initiates our volume with a meditation on embodiment through a remedial consideration of integral consciousness and the body-as-time. Contained within this three-dimensional embodiment, Stickley writes, we may also uncover the seeds of time-freedom as fourth-dimensionality.

In Climate Crisis, Karma, Compassion, Sam Mickey challenges our propensity to reinvent anthropocentric thinking. Rather than accruing more karma through our dualistic fixations, which continue to frame humanity-against-biosphere narratives, Mickey suggests a more compassionate and even mutational response to the climate crisis involves resting in coexistentialism with our planetary kin. This coexistential turn recognizes that it is only through the inhuman that humankind can grow forth.

AnaLouise Keating articulates the central role and ontological status, that imagination itself holds for social transformation in the new mutation: The Ontological Imagination: An Anzaldúan Manifesto for Social Change. Drawing from the posthumously published work of queer feminist and visionary scholar Gloria Anzaldúa (Light in the Dark/Luz en lo oscuro: Rewriting Identity, Spirituality, Reality), Keating proposes that the ontological imagination, the realm of dream and soul, maintains an independent level of reality, a pre or beyond-human world soul. This realm often conveys wisdom and insights that exceed ours, Keating writes, and therefore provides us with tools to realize new forms of resistance, and alternative visions of potential futures. This micro-manifesto for social change continues to draw from Anzaldúa's work, proposing that as a foundation for accessing and effectuating the ontological imagination for social change, we need a sufficient metaphysics of radical interconnectedness and practices of spiritual-imaginal alignment.

Matthew Segall's Imagining a Gaian Reality After the Virus considers how the modern, metaphysical divide between humans and nature needs to be upturned if postcapitalist futures are to be realized. Bringing Marx into critical dialogue with contemporary ecological thought, Segall turns to Alfred North Whitehead's philosophy of organism. What Whitehead offers our Gaian futures is a departure from teleological determinism, a cosmological move into relational creativity and Gaian agency.

In 10 Years After Coming Home, Sean Kelly concludes this issue of Mutations with an appropriate temporal exercise in this updated epilogue to his 2010 book (Coming Home: The Birth and Transformation of the Planetary Era). While many developments, as Kelly writes, have proven to detract from a substantive hopefulness that civilization will avoid the Great Unraveling, as Joanna Macy describes it, the loss of hope can deepen into faith. Without any expectations of salvation or success, the mutational leap into what Kelly calls a planetary wisdom culture ceases to be prefigurative. It becomes lived, an affirmation in the present-a faith in the highest good, and a coming home to a living cosmos.

Whatever else the integral mutation might be-and it is the hope of the editors that in the following pages we will be that much closer to finding out-at the very least it involves the realization, thunderclap sudden or slow-blooming spring assured, that we are already entangled in that radiant body of time, and so our tomorrow is always shaped in mutuality. In the sympoiesis, the making-with of the spiritual present, the world asks for our participation.

Five methods of non-destructive material evaluation (NDE) were used to inspect various forms of damage commonly found in aerospace fiberglass composites: voids, edge and sub-surface delaminations, surface burning, and cracking. The images produced by X-ray, X-ray Computed Tomography, terahertz (THz) imaging, ultrasound, and flash IR thermography were analyzed for the detection of defects. Test results and analysis of each NDE method's capabilities provide a comparison study of conventional techniques versus the emerging technology of THz imaging for the non-destructive evaluation of aerospace composite materials. A comparison guide to the five methods' damage detection effectiveness for fiberglass composites is provided by defect type.