Written Secrets

By: Jonathan Seidel

Ross’ metaphysical mythology

Tamar Ross’ mystical theology is a Neo-modified version of Kook’s panentheism. Her mysticism is not literal but figuratively educational. Her anti-pragmatist ideology concerns metaphysics for their image than function. Such a model marks a mythological picture of relating the old-school supernal narratives to the ailing mind. 

Ross’ mysticism is metaphor. The mystical oeuvre is less a spiritual enlightenment and more a pedagogic ordeal than a realistic person. Her mysticism follows the linguistic persona. Mysticism is the solution to the cultural-linguistic critique. Its ontological formulation and sensibilities are appropriated for overcoming the post-modern critique. It posits an objective picture in a relativistic society. A holistic picture that does not require rampant alternations. An eternal frame not shifting with the sands of time. Mysticism is an ancient system prevailing through the generations. 

Mystical theology though traditionally appeals to realism, is voided in the postmodern relation. The objectivity measured in realism is toppled by modern sensibilities. Language today is a reflection of each cultural group. The relativistic mentality divides each language system into its own validated model.      Wittgenstein’s language games are the cornerstone of the lingo veracity. The judge is the internal seekers and believers who are most aware of their culture (despite external protest). The cultural relativism places language as a social construction and subjective force. Literalism is damned in its human representation. 

The communal agreed definition is the linguistic meaning. The valuational pull sprouts from joint association. The anthropocentric creation of the framework through language is a wordily endeavour. It is trying to make sense of the world through human activity. Speaking beyond itself, is an aspiration and a typology of “scientific” interpretation. The role of language is to convey a higher source of knowledge and promising hope. A metaphorical narrative as a symbol of nature and science. Science’s logical analysis is quite limited in its explanation of the universe. Limited to logic, mathematics and discovery.

Mysticism is specifically endowed with supernal ideals to portray a spiritually empowered existence. The metaphorical survey offers more than science can bring. Values, emotions, ethics are bound by the mystical oeuvre. Metaphors teach lessons and inspire the masses. The spiritual aura of the mystical model bequeathes considered elevation and attention. Metaphors illustrate worlds that though fictional feel real. They enable an experience beyond the normative reality. Fiction novels provide the same outlook. An authorial construction that the reader can tap into. Religiously, the depiction of the mystical God becomes ever possible and closer in systemic theology.   

Mythology is the model of fundamental communal interpretation of the world. With much in common with the cultural linguistic movement, the former believed to describe reality not accept the subjective truth. The ancient diachronic similarities across nations proposes a nuanced affinity with objectivism. The mystical metaphor is the modern coaxing of mythology. Openly admitting to the religious mythology. Truth is the religious linguistic demonstration. Mythology is the ancient education of the world. Incorporating science morals and values. The narratives provided a visual and easy education of these truths. Unlike the aristotelean syllogisms, the stories though false were enumerations of a bygone past. 

The religious manifest the mythology. It is their cultural heritage of the people. It is the core of their being and lifestyle. They live by their mythology. Many did believe in their gods and stories but it is unclear to what degree. Numerous film adaptions of viking lore demonstrate this fact but its ahistorical manifestation whether in Kattegat or human sacrifice was outdated among other ritual aspects. Even if this were true their encounters with doxological christianity may have slowly altered their belief system as did Judaism. Yet something of note is the christian rejection of the viking deities. For the vikings their beliefs are more than their prayers but a ritual lifestyle from farming to the battlefield. 

 

Ancient Greece was the first to bifurcate science and religion as two distinct aspects but its overbearing attempt on scientific realism may have led to the a dogmatic religious reaction that overpowered science for millennia. Monotheism may have paved the way for scientific discovery but the eastern methods are gaining traction in their holistic picture that resembles the religious archetypes. The ancient world was consumed with mythological lore but their absence of categorical study did not prevent scientific discovery and ethical conduct. The latter’s holism aligned with eastern tradition is necessary for Nietzsche’s superman. It the observant curious brazen individual, reflective and visionary.

Mysticism as metaphor places the structural as educational than literal. Myths also pointed beyond their truth. Yet there is an absent point that hasidim draw on, the hermeneutical value of the mystical itself. The interpretation of various divine actions like emanation for man to replicate is informative yet their literalism is definitely premodern. Alternatively, Maimonides philosophical allegorisation is most aligned in providing a figurative educational model. The narratives themselves are necessary for couching specific lessons. The ontological categories are instructional to the overall global framework. The communal linguistic is intentional to conceal the esoteric point in an exoteric plot line.

Postmodern mysticism points to the ontological principles in the natural order. The body of purpose is embedded in the mythological fabric. There is a contextualised effort in the communal development and shift through ages. The sensus comminus is cumulative. The mythos remains the same. The categorical structure is a canonised text with the original manifestation with novel meaning. The tribal communication evolves theology to organise new interpretations and beliefs. Ontologically stagnate but teleologically progressive.