I have found extremely few people who share my conviction of the centrality of metaphysics in life! (Metaphysics being one's primary understanding of the basic nature of reality.)
For most people who can even bother to think about such matters for ten minutes (and these are extremely few!), metaphysics seems like almost the definition of that which is most remote and irrelevant to actual life. But to me, nothing is more relevant - and never a day - hardly a waking hour - passes in which I do not think about such matters.
The reason is that I see metaphysical assumptions behind almost everything of interest to me; and that I am continually aware that the basic understanding of others is nearly always very different from my own.
Here is an example (in italics; which I have edited for clarity and explicitness), from John Michell, at the end of his (excellent and inspiring!) book from 1990: New Light on the Ancient Mystery of Glastonbury. :
One of the conventional symbols of earthly paradise is the union between two cities: the heavenly Jerusalem and the actual city of Jerusalem below. William Blake drew on that image in prophesying that the New Jerusalem would first become manifest in England...
Plato was more practical-minded than Blake. His imaginary republic was based on the archetype of heavenly paradise, and from there he descended into the world of matter; interpreting the ideal in the form of a social order which he considered to be its best possible reflection.
Due to its material nature, Plato's republic was necessarily structured, and was governed, by a code of laws.
It was, as Plato admitted, a mere third-hand version of the ideal; for the original is the heavenly archetype, and its clearest secondhand reflection on earth is that primordial paradise remembered in the Garden of Eden [and substantially experienced by historical nomadic tribespeople...]
From this secondhand version of paradise we have long been barred due to the necessary inhibitions of civilization.
Most people today enjoy the civilized state and its comforts, and therefore - like Plato - we are concerned in practice with the [third hand] reflection of paradise: a perfectly ordered, permanently settled human society.
This is not the innocent paradise of Eden, but is the next best thing; and Plato promised that, if its standards were scrupulously maintained, it would be almost as good and long-lasting as the original.
Thus we have the original and best - because perfect, permanent and unchanging - reality located in the transcendental realm of spirit; and all possible earthly and material manifestations as symbolic, temporary secondary and symbolic.
We are removed a step further by 'civilization' - which constrains the originally natural and spontaneous order of Eden (approximated by nomadic hunter-gatherer life) into hierarchy and law: a system into-which individual humans must be conformed.
By my understanding; this Platonic metaphysics has been adopted by mainstream Christian theology; and its assumptions underpin the Christian churches from most of the earliest records - because the Christian churches were themselves of a civilized nature, secondary and symbolic, hierarchical and derived-from laws - and expressing Christianity in the form of hierarchy and law.
In different words; this is an abstract metaphysics; in which reality is regarded as primarily spiritual and metaphysical. And so dominant is this way of thinking that few people can even imagine any alternative.
But that is the focus of my life work: I mean, to imagine and describe, and then to try and live-by, a different basic understanding of the nature of reality.
That is what I mean when I assert (over and again) the primacy of the Fourth Gospel, and emphasise that it embodies a profoundly, indeed qualitatively, different basic understanding of the nature of reality; and records this as being the teaching of Jesus.
This is the metaphysics in which Beings and their relationships are primary; reality is seen as developmental ('evolutionary'), with mortal life on earth as - not secondary, but a part of this primary reality.
Thus earthly material life is not secondary, nor is it ultimately abstract, nor symbolic; but part of a developmental 'process' (but 'process makes it too abstract) - a history of groth and development - which began before mortal life and continues after biological death.
And this very different metaphysics affects (or ought to affect, if believed and lived-by) pretty much everything that happens in every persons' life; in the most immediate and practical sense of transforming its meaning and relevance.