“The microdoxic atmosphere is created by intellectual fear and prudence of the flesh that paralyzes laudable efforts of those who wish to illuminate all aspects of human life with their orthodox faith and impregnate them with their Christian spirit … [On top of these latter persons] the jealous defenders of routine throw themselves with sacred words of tradition, prudence and orthodoxy” (Sobre el miedo intellectual y la prudencia de la carne” Arbor, 67-68, 1951).

“Microdoxy is the identification of reality, of true faith, of orthodoxy with a certain established conception that is no longer open, mysterious, hidden” (Los dioses y el Señor, Buenos Aires 1967).

Microdoxy means the desire to enclose orthodoxy in small truths, narrow concepts, refusing to open oneself to deeper interpretations.

In microdoxy, the doxa finds itself diminished, minimized, fixed, identified with a concrete content expressed in untouchable formulas. In short, this knowing has been made subject to a “fully crystallized conception of the world” incapable of opening itself to a different, fuller thought. Most notable among the premises of microdoxy is the claim that “Christ is mine only, or only for orthodox-microdox Christians”. Nonetheless, “Christ is so much more than this, and unless we overcome this microdoxic conception, only with difficulty can one strike up a conversation with the followers of other religions without betraying one’s faith or burdening the encounter with guilt” (Los dioses y el Señor). For our author, what people criticize today is not so much orthodox Christian doctrine as it is “microdoxy”. Therefore, for him, the kairos of the West is to be prepared for a kind of sacrifice, to be stripped of ones garments and to receive a new body”, because “He who is not ready to lose his life …”.

Raimon Panikkar

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“Writing, to me, is intellectual life
and also spiritual expirience…
it allows me to ponder deeply the mistery of reality.”