Lucidity: what about it? Is it a collective matter, a particular or even universal apprehension, or is it an individual posture, a singular state? And if it is a political economy, is the decision-making process democratic, participatory or autocratic?
If we consider the adage: "Everything you do for me, without me, you do against me", it would be to say that a gesture of lucidity with regard to our migrations comes from a very accurate vision of what is of the private order and the common order (terms that would obviously have to be specified).
In any case, lucidity seems to be thought of and exercised according to a first act of a correct vision of oneself, of others, of the world. In terms of what can be considered "our migrations" (without reserving them for some others, "the migrants"), to the extent of the Josefa vision, it is a question of starting from the proposition that we are all Migrant(s) and all, together, migrant. Then, possibly, this postulate that every migrant aspires to that day when union with his or her true Self is achieved.
We could then hold that migrations go hand in hand with conversion, transformation, metamorphosis, first of all on a personal level, but then on a more generic level, of the order of the common. Our migrations, in good times and bad, in harmony or disharmony, in a dramatic or peaceful way, become the making of renewed commons.
With the reservation that all migrants that we are, together, we are only human beings, living beings.
Our migrations open us up to another form of relationship, certainly, but first and foremost to another vision versus another lucidity. Inhabiting our commons, the major challenge of our times, would then consist above all in inhabiting our migrations, in a plural or singular mode.
If inhabiting our (living) human condition is linked to cultivating an inhabitable world, it is indeed a matter of deploying another lucidity of our migrations as being-together with a view to inhabiting as constructing, remaining/residing/migrating, cultivating (taking care). Here we find the Josefa proposal: together, migrant; together, migrant inhabitant
In order to think in common, it is necessary to think, first of all, in a non-exclusive way, that each human being is unique and that, at the foundation of our human condition, our migrations can only be understood according to various harmonics (physical/spatial-temporal, psycho-spiritual and spiritual).
The concreteness of this vision is to allow it to access another/new lucidity according to, for example, the practical experience of the Josefa House, since May 2015, and, since January 2022, of the Josefa Mill, with the look at our relationships and our interdependencies, and thus at our inhabiting the world.
Our migrations, our commons: for another lucidity. At the Josefa Mill, this itinerary, this path, is based on welcoming new faces, new profiles, whether they are associates, residents or friends, in order to develop our four pillars: Habitats, Biodiversities, Arts and Spiritualities.
In a way, according to an integral ecology, it is a question of thinking about a more mutualised and perspectivist economy of the living. Another physiology of our migrations: a continuum that opens up to life, to transition, to the continuous creation, along the way, of commonalities.
To believe in our migrations is to see, to perceive, to feel, that our migrations are the crucible of our commonalities. Meeting, challenging, others, sharing, between us, a "common" world leads to the experience that my eyes, my heart, my reason are migrant(s). To see is to change, to "migrate", to accept to enter into migration(s).
From being blind (to varying degrees), the acceptance that our migrations are common to us, in the aesthetic, ecological and political sense of the term, encourages us to let our eyes see, to come out of the darkness and the gloom: to see the land of the living with a different lucidity, without excessive fear but with confidence.
Together, our migrations.
