The very important consideration that must be given to allegories is that the allegory in all respects can become more real than its creator. This is, of course, quite common as for instance, with celebrities or people in authority who find their roles more real than their normal existence. The tragedy of this common situation is that generally an individual credits the power of the role as coming from the outer world rather than coming from a personally created allegory. In other words, they believe that their power is only reflected or given by some outer forces, presences or gods. Since they believe this, their private life can be viewed as disastrous because they cannot find a source of inner power for their ‘off-stage’ or ‘non-professional’ roles.

Let us now turn back to the eighth century BCE to the writings of the Greek epic poet Hesiod who is similar to the  child being controlled by her imaginary playmate or the author controlled by his fictional characters. He presents a document which is obviously Techne developing a powerful allegory _[1] to describe the inner nature and powers of individuals. Unfortunately, his work, although heavily referenced by later philosophers, has become reduced to being considered as a pagan and pantheistic myth._[2] Even the name of his document, Theogony, which has the literal meaning of Begotten of God,_[3] has been erroneously translated as the Origin of the Gods because of this interpretation of his work.

Hesiod creates a creator of the universe whom he names Zeus after the earlier fabled god.  His Zeus is initially without a physical body and form and is helpless to manifest his visions and desires.  However, his Zeus then creates the gods in heaven who then can be perceived to have created Hesiod. Hence, his work is titled Begotten of the Gods.

Reading Theogony must start with an opening understanding that Hesiod is describing the result of his mental game that yielded an allegory that fit his inner questions as to his own origin and powers.  He, for instance, gives us an understanding that he has searched back into his own mind to a state of beginning where he exists only as a powerless awareness in what he calls an infinite space of unformed matter khaos (chaos).  He then offers the result of his Techne in his starting description of Zeus who must be the reflection of his own inner mind and its self-awareness and drive for goodness or expansion.

Zeus can, of course, be called by many other names. Science, for example, calls Zeus Universal Law, which is contained within every particle or quantum of energy or the interaction of the two. For instance, even during the assumed Big Bang of the beginning of the physical universe, science describes creative reactions that follow a Law present within each particle or force.

As Hesiod points out though, a Zeus or a Law is not enough to manifest change or to bring matter and life out of the emptiness of a creative mind or power. There must be some other power that can connect a present vision with its future manifestation or a cause with its final effect. To manifest the vision of the bodiless Zeus in chaos, Hesiod describes how Zeus had to create the intermediating god Eros.  Eros can then be perceived as an allegorical anthropomorphizing of the energy and intelligence necessary to direct and manifest the visions of Zeus.  In terms of the Big Bang theory, the laws that energies and particles must obey can be attributed to the creator of the Laws of Physics or Zeus, while the actual merging of energy and mass can be attributed to some power such as the ‘dark energy of the universe’ or some power such as an Eros._[4]

The ancient concept of Eros was revived with the work of Charles Peirce, an American physicist, philosopher and mathematician who in the late nineteenth century described a special kind of an evolutionary Love which he called agape._[5] Agape is not, however, the same as its current usage as charity or Christian love nor is agape the same as the modern dictionary definition of eros meaning limited or sexual love. Peirce describes the Greek term agape as a self-determining creative or evolutionary love that serves as both the force for spontaneity as well as the cause for change. Agape is credited with being an agency for change or evolution and is connected with the mind which he describes as the place for the “fountain of existence.”_[6]