classes ::: author, Philosophy,
children :::
branches ::: Heraclitus
see also :::

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object:Heraclitus

--- GOODREADS
  Born ::: in Ephesus, Ionia, Greece - November 24, 0535
  Died ::: December 13, 0475
  Genre ::: Philosophy
  Influences ::: Thales, Anaximenes, Anaximander, Xenophanes, Pythagoras

  Heraclitus of Ephesus (Greek: ,c.535 c.475 BCE) was a pre-Socratic Greek philosopher, a native of the Greek city Ephesus, Ionia, on the coast of Asia Minor. He was of distinguished parentage. Little is known about his early life and education, but he regarded himself as self-taught and a pioneer of wisdom. From the lonely life he led, and still more from the apparently riddled and allegedly paradoxical nature of his philosophy and his stress upon the needless unconsciousness of humankind, he was called "The Obscure" and the "Weeping Philosopher".

  Heraclitus was famous for his insistence on ever-present change as being the fundamental essence of the universe, as stated in the famous saying, "No man ever steps in the same river twice". This position was complemented by his stark commitment to a unity of opposites in the world,stating that "the path up and down are one and the same". Through these doctrines Heraclitus characterized all existing entities by pairs of contrary properties, whereby no entity may ever occupy a single state at a single time. This, along with his cryptic utterance that "all entities come to be in accordance with this Logos" (literally, "word", "reason", or "account") has been the subject of numerous interpretations.

--- FOOTER
class:author
subject class:Philosophy
subject:Philosophy


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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
Essays_In_Philosophy_And_Yoga
Fragments
Infinite_Library
Liber_157_-_The_Tao_Teh_King
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_the_Universe
Process_and_Reality
The_Art_and_Thought_of_Heraclitus
The_Republic

IN CHAPTERS TITLE
3.6.01_-_Heraclitus

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
03.04_-_The_Other_Aspect_of_European_Culture
04.01_-_The_March_of_Civilisation
05.08_-_An_Age_of_Revolution
07.03_-_This_Expanding_Universe
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Archetypes_of_the_Collective_Unconscious
1.03_-_.REASON._IN_PHILOSOPHY
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_First_Circle,_Limbo__Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy.
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.06_-_Confutation_Of_Other_Philosophers
1.13_-_Gnostic_Symbols_of_the_Self
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_Index
1.17_-_The_Transformation
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.35_-_The_Tao_2
1.jlb_-_Cosmogonia_(&_translation)
1.jlb_-_The_Art_Of_Poetry
1.jlb_-_We_Are_The_Time._We_Are_The_Famous
2.02_-_THE_SCINTILLA
3.04_-_Immersion_in_the_Bath
3.05_-_SAL
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
4.0_-_NOTES_TO_ZARATHUSTRA
6.0_-_Conscious,_Unconscious,_and_Individuation
Book_of_Imaginary_Beings_(text)
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.02_-_How_the_Soul_Mediates_Between_Indivisible_and_Divisible_Essence.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.09_-_Of_the_Good_and_the_One.
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Immortal

PRIMARY CLASS

author
SIMILAR TITLES
Heraclitus
The Art and Thought of Heraclitus

DEFINITIONS

Heraclitus Herakleitos (535-475 BC) Greek philosopher from Ephesus, known as “the obscure” because of difficult writing style. He held that knowledge is based on sense perceptions, and wisdom consists in recognizing the intelligence that guides the universe. Everything is in constant flux, everything being resolvable into the primordial element fire after cycling through all the elements. Nature is constantly dividing and uniting itself, so that all things are at once identical and not identical. ( )

Heraclitus: ("The Obscure") Of Ephesus, about 536-470 B.C. In opposition to the Milesians, from whom he is separated by a generation, he held that there is nothing abiding in the world. All things and the universe as a whole are in constant, ceaseless flux, nothing is, only change is real, all is a continuous passing away. For this reason the world appeared to him to be in ever-living fire, a consuming movement in which only the orderliness of the succession of things, or, as Heraclitus called it, the "reason"' or "destiny" of the world remains alway the same. Heraclitus thus foreshadowed the modern conception of the uniformity of natural law. Cf. Diels, Frag, d. Vor, I, ch. 12. -- M.F.



QUOTES [97 / 97 - 500 / 552]


KEYS (10k)

   77 Heraclitus
   11 Sri Aurobindo
   5 Friedrich Nietzsche
   1 Tom Butler-Bowdon
   1 Rajneesh
   1 Plutarch
   1 Alfred Korzybski

NEW FULL DB (2.4M)

  350 Heraclitus
   77 Heraclitus
   14 Friedrich Nietzsche
   11 Sri Aurobindo
   5 Friedrich Nietzsche
   4 Plutarch
   2 Rajneesh
   2 Peter Adamson
   2 Mehmet Murat ildan

1:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus,
2:Man is most nearly himself when he achieves the seriousness of a child at play.
   ~ Heraclitus,
3:Even a soul submerged in sleep
is hard at work and helps
make something of the world. ~ Heraclitus,
4:Character is destiny. ~ Heraclitus,
5:Nature loves to hide. ~ Heraclitus,
6:The sun is new each day. ~ Heraclitus,
7:Things keep their secrets. ~ Heraclitus,
8:What are men? Mortal gods. ~ Heraclitus,
9:Asses prefer garbage to gold. ~ Heraclitus,
10:Man is on earth as in an egg. ~ Heraclitus,
11:What was scattered, gathers. ~ Heraclitus,
12:A dry soul is wisest and best. ~ Heraclitus,
13:A man's character is his fate. ~ Heraclitus,
14:Knowledge is not intelligence. ~ Heraclitus,
15:A fool is excited by every word. ~ Heraclitus,
16:War is the father of all things. ~ Heraclitus,
17:All is flux; nothing stays still. ~ Heraclitus,
18:Much learning does not teach sense. ~ Heraclitus,
19:Greater dooms win greater destinies. ~ Heraclitus,
20:The seeing have the world in common. ~ Heraclitus,
21:It is in changing that we find purpose. ~ Heraclitus,
22:The path up and down is one and the same. ~ Heraclitus,
23:How can you hide from what never goes away? ~ Heraclitus,
24:The phases of fire are craving and satiety. ~ Heraclitus,
25:The soul is dyed the color of its thoughts. ~ Heraclitus,
26:Time is a game played beautifully by children. ~ Heraclitus,
27:Latent structure is master of obvious structure ~ Heraclitus,
28:One man is worth thousand if he is extraordinary ~ Heraclitus,
29:What allows us to be human is something daemonic. ~ Heraclitus,
30:Wisdom consists in speaking and acting the truth. ~ Heraclitus,
31:One ought not to act and speak like people asleep. ~ Heraclitus,
32:To God all things are beautiful and good and just. ~ Heraclitus,
33:Never do today what you can put off until tomorrow. ~ Heraclitus,
34:The gods are immortal men, and men are mortal gods. ~ Heraclitus,
35:The habit of knowledge
is not human but devine. ~ Heraclitus,
36:We circle in the night and we are devoured by fire. ~ Heraclitus,
37:A hidden connection is stronger than an obvious one. ~ Heraclitus,
38:Thinking is a sacred disease and sight is deceptive. ~ Heraclitus,
39:Abundance of knowledge does not teach men to be wise. ~ Heraclitus,
40:It is harder to fight pleasure than to fight emotion. ~ Heraclitus,
41:Man, like a light in the night, is kindled and put out. ~ Heraclitus,
42:The people must fight for their laws as for their walls. ~ Heraclitus,
43:To me one man is worth ten thousand if he is first-rate. ~ Heraclitus,
44:All men participate in the possibility of self-knowledge. ~ Heraclitus,
45:If it were not for injustice, men would not know justice. ~ Heraclitus,
46:The fairest order in the world is a heap of random sweepings. ~ Heraclitus,
47:All things come out of the one, and the one out of all things. ~ Heraclitus,
48:Under the comb, the tangle and the straight path are the same. ~ Heraclitus,
49:Without injustices,
the name of justice
would mean what? ~ Heraclitus,
50:You won't discover the limits of the soul, however far you go. ~ Heraclitus,
51:It would not be better if things happened to men just as they wish. ~ Heraclitus,
52:Wisdom is the oneness of mind that guides and permeates all things. ~ Heraclitus,
53:Men that love wisdom must be acquainted with very many things indeed. ~ Heraclitus,
54:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitus,
55:All men have the capacity of knowing themselves and acting with moderation. ~ Heraclitus,
56:No man ever wrote more eloquently and luminously [than Heraclitus]. ~ Friedrich Nietzsche,
57:[Heraclitus speaks as if] in entrancement ... but [also] truthfully. ~ Friedrich Nietzsche,
58:Men who love wisdom should acquaint themselves with a great many particulars. ~ Heraclitus,
59:All things come into being through opposition and all are in flux like a river ~ Heraclitus,
60:Eternity is a child playing, playing checkers; the kingdom belongs to a child. ~ Heraclitus,
61:The awake share a common world, but the asleep turn aside into private worlds. ~ Heraclitus,
62:If you do not expect the unexpected, you will not recognize it when it arrives. ~ Heraclitus,
63:Stupidity is doomed,
therefore, to cringe
at every syllable
of wisdom. ~ Heraclitus,
64:To fight with desire is hard: whatever it wishes, it buys at the price of soul. ~ Heraclitus,
65:Whoever cannot seek the unforeseen sees nothing, for the known way is an impasse. ~ Heraclitus,
66:Yearning hurts,
and what release
may come of it
feels much like death. ~ Heraclitus,
67:As Meander says, "For our mind is God;" and as Heraclitus, "Man's genius is a deity." ~ Plutarch,
68:The wise is one only. It is unwilling and willing to be called by the name of Zeus. ~ Heraclitus,
69:It was Heraclitus' ideas that seized Nietzsche so totally that he became completely mad. ~ Rajneesh,
70:[Heraclitus] concluded that coming-to-be itself could not be anything evil or unjust. ~ Friedrich Nietzsche,
71:Wisdom is one thing, to know how to make true judgment, how all things are steered through all things. ~ Heraclitus,
72:[Heraclitus had] pride not in logical knowledge but rather in intuitive grasping of the truth. ~ Friedrich Nietzsche,
73:It ever was, and is, and shall be, ever-living fire, in measures being kindled and in measures going out. ~ Heraclitus,
74:And some men are as ignorant of what they do when awake as they are forgetful of what they do when asleep. ~ Heraclitus,
75:What we have caught and what we have killed we have left behind, but what has escaped us we bring with us. ~ Heraclitus,
76:Many who have learned from Hesiod the countless names of gods and monsters never understand that night and day are one ~ Heraclitus,
77:To be evenminded
is the greatest virtue.
Wisdom is to speak
the truth and act
in keeping with its nature. ~ Heraclitus,
78:To do the same thing over and over again is not only boredom: it is to be controlled by rather than to control what you do. ~ Heraclitus,
79:That the world is a divine game and beyond good and evil: in this the Vedanta and Heraclitus are my predecessors. ~ Friedrich Nietzsche,
80:Good character is not formed in a week or a month. It is created little by little, day by day. Protracted and patient effort is needed to develop good character. ~ Heraclitus,
81:The most beautiful ape is ugly when compared to a human. The wisest human will seem like an ape when compared to a god with respect to wisdom, beauty, and everything else. ~ Heraclitus,
82:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VII,
83:Everything is a poise of contrary energies. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - IV,
84:It is wise to listen, not to me but to the Word, and to confess that all things are one. ~ Heraclitus, On the Universe,1 fragment 1,
85:Energy distributes itself, but never really dissipates itself. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - V,
86:No human law is the absolute expression of the divine justice, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,
87:The content of your character is your choice. Day by day, what you choose, what you think and what you do is who you become. ~ Heraclitus,
88:From exchange we can rise to the highest possible idea of interchange. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VII,
89:The cosmos is eternally one and many and does not by becoming cease to be one. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - III,
90:This world . . . ever was, and is, and shall be, ever-living Fire, in measures being kindled and in measures going out. ~ Heraclitus, On the Universe, 20,
91:Being is an eternal becoming and yet the Becoming resolves itself into eternal being. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - II,
92:All things circle back to the eternal unity and in their beginning and end are the same. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,
93:Change and unalterable conservation of energy in the change are the law, not destruction. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - V,
94:There is an identity in things, in all existences, sarvabhūtāni, as well as a constant changing. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - III,
95:Brahman is willing to be called Vishnu, and yet he is not willing, because he is also Brahma and Maheshwara. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,
96:reading :::
   50 Philosophy Classics: List of Books Covered:
   1. Hannah Arendt - The Human Condition (1958)
   2. Aristotle - Nicomachean Ethics (4th century BC)
   3. AJ Ayer - Language, Truth and Logic (1936)
   4. Julian Baggini - The Ego Trick (2011)
   5. Jean Baudrillard - Simulacra and Simulation (1981)
   6. Simone de Beauvoir - The Second Sex (1952)
   7. Jeremy Bentham - Principles of Morals and Legislation (1789)
   8. Henri Bergson - Creative Evolution (1911)
   9. David Bohm - Wholeness and the Implicate Order (1980)
   10. Noam Chomsky - Understanding Power (2002)
   11. Cicero - On Duties (44 BC)
   12. Confucius - Analects (5th century BC)
   13. Rene Descartes - Meditations (1641)
   14. Ralph Waldo Emerson - Fate (1860)
   15. Epicurus - Letters (3rd century BC)
   16. Michel Foucault - The Order of Things (1966)
   17. Harry Frankfurt - On Bullshit (2005)
   18. Sam Harris - Free Will (2012)
   19. GWF Hegel - Phenomenology of Spirit (1803)
   20. Martin Heidegger - Being and Time (1927)
   21. Heraclitus - Fragments (6th century)
   22. David Hume - An Enquiry Concerning Human Understanding (1748)
   23. William James - Pragmatism (1904)
   24. Daniel Kahneman - Thinking: Fast and Slow (2011)
   25. Immanuel Kant - Critique of Pure Reason (1781)
   26. Soren Kierkegaard - Fear and Trembling (1843)
   27. Saul Kripke - Naming and Necessity (1972)
   28. Thomas Kuhn - The Structure of Scientific Revolutions (1962)
   29. Gottfried Wilhelm Leibniz - Theodicy (1710)
   30. John Locke - An Essay Concerning Human Understanding (1690)
   31. Marshall McLuhan - The Medium is the Massage (1967)
   32. Niccolo Machiavelli - The Prince (1532)
   33. John Stuart Mill - On Liberty (1859)
   34. Michel de Montaigne - Essays (1580)
   35. Iris Murdoch - The Sovereignty of Good (1970)
   36. Friedrich Nietzsche - Beyond Good and Evil (1886)
   37. Blaise Pascal - Pensees (1670)
   38. Plato - The Republic (4th century BC)
   39. Karl Popper - The Logic of Scientific Discovery (1934)
   40. John Rawls - A Theory of Justice (1971)
   41. Jean-Jacques Rousseau - The Social Contract (1762)
   42. Bertrand Russell - The Conquest of Happiness (1920)
   43. Michael Sandel - Justice (2009)
   44. Jean Paul Sartre - Being and Nothingness (1943)
   45. Arthur Schopenhauer - The World as Will and Representation (1818)
   46. Peter Singer - The Life You Can Save (2009)
   47. Baruch Spinoza - Ethics (1677)
   48. Nassim Nicholas - Taleb The Black Swan (2007)
   49. Ludwig Wittgenstein - Philosophical Investigations (1953)
   50. Slavoj Zizek - Living In The End Times (2010)
   ~ Tom Butler-Bowdon, 50 Philosophy Classics,
97:(Novum Organum by Francis Bacon.)
   34. "Four species of idols beset the human mind, to which (for distinction's sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre.
   40. "The information of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic.
   41. "The idols of the tribe are inherent in human nature and the very tribe or race of man; for man's sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the Universe, and the human mind resembles these uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them.
   42. "The idols of the den are those of each individual; for everybody (in addition to the errors common to the race of man) has his own individual den or cavern, which intercepts and corrupts the light of nature, either from his own peculiar and singular disposition, or from his education and intercourse with others, or from his reading, and the authority acquired by those whom he reverences and admires, or from the different impressions produced on the mind, as it happens to be preoccupied and predisposed, or equable and tranquil, and the like; so that the spirit of man (according to its several dispositions), is variable, confused, and, as it were, actuated by chance; and Heraclitus said well that men search for knowledge in lesser worlds, and not in the greater or common world.
   43. "There are also idols formed by the reciprocal intercourse and society of man with man, which we call idols of the market, from the commerce and association of men with each other; for men converse by means of language, but words are formed at the will of the generality, and there arises from a bad and unapt formation of words a wonderful obstruction to the mind. Nor can the definitions and explanations with which learned men are wont to guard and protect themselves in some instances afford a complete remedy-words still manifestly force the understanding, throw everything into confusion, and lead mankind into vain and innumerable controversies and fallacies.
   44. "Lastly, there are idols which have crept into men's minds from the various dogmas of peculiar systems of philosophy, and also from the perverted rules of demonstration, and these we denominate idols of the theatre: for we regard all the systems of philosophy hitherto received or imagined, as so many plays brought out and performed, creating fictitious and theatrical worlds. Nor do we speak only of the present systems, or of the philosophy and sects of the ancients, since numerous other plays of a similar nature can be still composed and made to agree with each other, the causes of the most opposite errors being generally the same. Nor, again, do we allude merely to general systems, but also to many elements and axioms of sciences which have become inveterate by tradition, implicit credence, and neglect. ~ Alfred Korzybski, Manhood of Humanity,

*** NEWFULLDB 2.4M ***

1:Character is destiny ~ Heraclitus
2:Character is destiny. ~ Heraclitus
3:Nature loves to hide. ~ Heraclitus
4:Applicants for wisdom ~ Heraclitus
5:Character is destiny. ~ Heraclitus,
6:Everything is in flux. ~ Heraclitus
7:Nature loves to hide. ~ Heraclitus,
8:The sun is new each day. ~ Heraclitus
9:بسیاردانی، خرد نمی آموزد ~ Heraclitus
10:Character is our destiny. ~ Heraclitus
11:The sun is new each day. ~ Heraclitus,
12:Πάντα ῥεῖ καὶ οὐδὲν μένει ~ Heraclitus
13:Nothing endures but change ~ Heraclitus
14:Things keep their secrets. ~ Heraclitus
15:Thinking is common to all. ~ Heraclitus
16:Change alone is unchanging. ~ Heraclitus
17:Nothing endures but change. ~ Heraclitus
18:Things keep their secrets. ~ Heraclitus,
19:What are men? Mortal gods. ~ Heraclitus
20:Change is the only constant. ~ Heraclitus
21:Man's character is his fate. ~ Heraclitus
22:The only constant is change. ~ Heraclitus
23:What are men? Mortal gods. ~ Heraclitus,
24:Asses prefer garbage to gold. ~ Heraclitus
25:Character is fate. (Destiny). ~ Heraclitus
26:Man is on earth as in an egg. ~ Heraclitus
27:What was scattered, gathers. ~ Heraclitus
28:A dry soul is wisest and best. ~ Heraclitus
29:A man's character is his fate. ~ Heraclitus
30:Asses prefer garbage to gold. ~ Heraclitus,
31:Knowledge is not intelligence. ~ Heraclitus
32:Man is on earth as in an egg. ~ Heraclitus,
33:What was scattered, gathers. ~ Heraclitus,
34:إن الحمير لتفضل القش علي الذهب ~ Heraclitus
35:A dry soul is wisest and best. ~ Heraclitus,
36:A man's character is his fate. ~ Heraclitus,
37:Even a soul submerged in sleep ~ Heraclitus
38:Knowledge is not intelligence. ~ Heraclitus,
39:Nature is wont to hide herself. ~ Heraclitus
40:A fool is excited by every word. ~ Heraclitus
41:All things flow, nothing abides. ~ Heraclitus
42:War is the father of all things. ~ Heraclitus
43:War is the mother of everything. ~ Heraclitus
44:A fool is excited by every word. ~ Heraclitus,
45:All is flux; nothing stays still. ~ Heraclitus
46:Human opinions are playthings. ~ Heraclitus 88
47:Nothing is constant except change ~ Heraclitus
48:The only thing constant is change ~ Heraclitus
49:War is the father of all things. ~ Heraclitus,
50:All is flux; nothing stays still. ~ Heraclitus,
51:All things are in a state of flux. ~ Heraclitus
52:Big results require big ambitions. ~ Heraclitus
53:It is better to conceal ignorance. ~ Heraclitus
54:War is the father and king of all. ~ Heraclitus
55:All is flux, nothing is stationary. ~ Heraclitus
56:Everything flows and nothing stays. ~ Heraclitus
57:Much learning does not teach sense. ~ Heraclitus
58:Nothing is, everything is becoming. ~ Heraclitus
59:The only constant in life is change ~ Heraclitus
60:Yolun gittiği yeri unutanı hatırla. ~ Heraclitus
61:Change is the only constant in life. ~ Heraclitus
62:Greater dooms win greater destinies. ~ Heraclitus
63:Much learning does not teach sense. ~ Heraclitus,
64:Nature is accustomed to hide itself. ~ Heraclitus
65:The seeing have the world in common. ~ Heraclitus
66:Any day stands
equal to the rest. ~ Heraclitus
67:Greater dooms win greater destinies. ~ Heraclitus,
68:Nada é permanente, excepto a mudança. ~ Heraclitus
69:The seeing have the world in common. ~ Heraclitus,
70:The sun is the width of a human foot. ~ Heraclitus
71:Everything flows, nothing stays still. ~ Heraclitus
72:The sun is new every day. (Fragment 6) ~ Heraclitus
73:Tis not too late to seek a newer world ~ Heraclitus
74:Dog bark at what they don't understand. ~ Heraclitus
75:How many things are lost to disbelief!! ~ Heraclitus
76:It is in changing that we find purpose. ~ Heraclitus
77:Ἐδιζησάμην ἐμεωυτόν: I searched myself. ~ Heraclitus
78:Dogs bark at what they don't understand. ~ Heraclitus
79:It is in changing that we find purpose. ~ Heraclitus,
80:Not I but the world says it: All is one. ~ Heraclitus
81:There is nothing peranent except change. ~ Heraclitus
82:Invisible harmony is better than visible. ~ Heraclitus
83:The fairest harmony springs from discord. ~ Heraclitus
84:The Only Thing That Is Constant Is Change ~ Heraclitus
85:The path up and down is one and the same. ~ Heraclitus
86:There is nothing permanent except change. ~ Heraclitus
87:Day by day, what you do is who you become. ~ Heraclitus
88:Dogs, also, bark at what they do not know. ~ Heraclitus
89:Knowing many things doesn't teach insight. ~ Heraclitus
90:Life is a child moving counters in a game. ~ Heraclitus
91:The only thing that is constant is change. ~ Heraclitus
92:The path up and down is one and the same. ~ Heraclitus,
93:there is nothing permanent except change-- ~ Heraclitus
94:You cannot step into the same river twice. ~ Heraclitus
95:You cannot step twice into the same river. ~ Heraclitus
96:Eyes are more accurate witnesses than ears. ~ Heraclitus
97:For those who are awake, the Cosmos is One. ~ Heraclitus
98:How can you hide from what never goes away? ~ Heraclitus
99:It is in changing that things find purpose. ~ Heraclitus
100:Much learning does not teach understanding. ~ Heraclitus
101:The Only Thing That Is Constant Is Change - ~ Heraclitus
102:The phases of fire are craving and satiety. ~ Heraclitus
103:The soul is dyed the color of its thoughts. ~ Heraclitus
104:You can never step in the same river twice. ~ Heraclitus
105:You can not step into the same river twice. ~ Heraclitus
106:All entities move and nothing remains still. ~ Heraclitus
107:Dogs bark at a person whom they do not know. ~ Heraclitus
108:Everything changes and nothing stands still. ~ Heraclitus
109:How can you hide from what never goes away? ~ Heraclitus,
110:It is wise to agree that all things are one. ~ Heraclitus
111:The phases of fire are craving and satiety. ~ Heraclitus,
112:The soul is dyed the color of its thoughts. ~ Heraclitus,
113:The track of writing is straight and crooked. ~ Heraclitus
114:The unseen harmony is better than the visible ~ Heraclitus
115:Change alone is unchanging. —Heraclitus ~ Philip G Zimbardo
116:Time is a game played beautifully by children. ~ Heraclitus
117:Latent structure is master of obvious structure ~ Heraclitus
118:The results are in great need greater ambition. ~ Heraclitus
119:Time is a game played beautifully by children. ~ Heraclitus,
120:Latent structure is master of obvious structure ~ Heraclitus,
121:One man is worth thousand if he is extraordinary ~ Heraclitus
122:Everything flows and nothing abides HERACLITUS ~ James Bradley
123:I have been in love with the thought of Heraclitus. ~ Rajneesh
124:Learning many things does not teach understanding ~ Heraclitus
125:One man is worth thousand if he is extraordinary ~ Heraclitus,
126:Religion is a disease, but it is a noble disease. ~ Heraclitus
127:Stupidity is better kept a secret than displayed. ~ Heraclitus
128:The way up and the way down are one and the same. ~ Heraclitus
129:The way upward and the way downward are the same. ~ Heraclitus
130:War is the father of all things.” —Heraclitus ~ Annie Jacobsen
131:What allows us to be human is something daemonic. ~ Heraclitus
132:Wisdom consists in speaking and acting the truth. ~ Heraclitus
133:One ought not to act and speak like people asleep. ~ Heraclitus
134:One thunderbolt strikes
root through everything ~ Heraclitus
135:Those who love wisdom must investigate many things ~ Heraclitus
136:To God all things are beautiful and good and just. ~ Heraclitus
137:What allows us to be human is something daemonic. ~ Heraclitus,
138:Wisdom consists in speaking and acting the truth. ~ Heraclitus,
139:Corpses are more fit to be thrown out than is dung. ~ Heraclitus
140:[Heraclitus had] a regal air of certainty. ~ Friedrich Nietzsche
141:Never do today what you can put off until tomorrow. ~ Heraclitus
142:One ought not to act and speak like people asleep. ~ Heraclitus,
143:Presumption must be quenched even more than a fire. ~ Heraclitus
144:The content of your #‎ character is your #‎ choice. ~ Heraclitus
145:The gods are immortal men, and men are mortal gods. ~ Heraclitus
146:The habit of knowledge
is not human but devine. ~ Heraclitus
147:To God all things are beautiful and good and just. ~ Heraclitus,
148:We circle in the night and we are devoured by fire. ~ Heraclitus
149:A hidden connection is stronger than an obvious one. ~ Heraclitus
150:All things come into being by conflict of opposites. ~ Heraclitus
151:It is better to conceal ignorance than to expose it. ~ Heraclitus
152:Never do today what you can put off until tomorrow. ~ Heraclitus,
153:The gods are immortal men, and men are mortal gods. ~ Heraclitus,
154:The habit of knowledge
is not human but devine. ~ Heraclitus,
155:Thinking is a sacred disease and sight is deceptive. ~ Heraclitus
156:We circle in the night and we are devoured by fire. ~ Heraclitus,
157:Abundance of knowledge does not teach men to be wise. ~ Heraclitus
158:A hidden connection is stronger than an obvious one. ~ Heraclitus,
159:It is harder to fight pleasure than to fight emotion. ~ Heraclitus
160:Thinking is a sacred disease and sight is deceptive. ~ Heraclitus,
161:Abundance of knowledge does not teach men to be wise. ~ Heraclitus,
162:Deliberate violence is more to be quenched than a fire ~ Heraclitus
163:Ethos anthropoi daimon--a man's character is his fate. ~ Heraclitus
164:It is harder to fight pleasure than to fight emotion. ~ Heraclitus,
165:Life has the name of life, but in reality it is death. ~ Heraclitus
166:There is nothing permanent in the world except change. ~ Heraclitus
167:He who hears not me but the logos will say: All is one. ~ Heraclitus
168:It is not appropriate to act and speak like men asleep. ~ Heraclitus
169:Man, like a light in the night, is kindled and put out. ~ Heraclitus
170:Man, like a light in the night, is kindled and put out. ~ Heraclitus,
171:The people must fight for their laws as for their walls. ~ Heraclitus
172:To me one man is worth ten thousand if he is first-rate. ~ Heraclitus
173:All men participate in the possibility of self-knowledge. ~ Heraclitus
174:as Heraclitus prophesied, “character determines fate. ~ David Rothkopf
175:If it were not for injustice, men would not know justice. ~ Heraclitus
176:Stupidity is better
kept a secret
than displayed. ~ Heraclitus
177:The people must fight for their laws as for their walls. ~ Heraclitus,
178:To me one man is worth ten thousand if he is first-rate. ~ Heraclitus,
179:What was scattered gathers. What was gathered blows away. ~ Heraclitus
180:You cannot step twice in the same river--Heraclitus ~ Jessica B Harris
181:All men participate in the possibility of self-knowledge. ~ Heraclitus,
182:Big results require big ambitions. ~ B L Norris Heraclitus ~ B L Norris
183:If it were not for injustice, men would not know justice. ~ Heraclitus,
184:If we do not expect the unexpected, we will never find it. ~ Heraclitus
185:The nature of things is in the habit of concealing itself. ~ Heraclitus
186:The outcomes are in incredible need more prominent desire. ~ Heraclitus
187:Bigotry is the sacred disease, and self-conceit tells lies. ~ Heraclitus
188:From the strain
of binding opposites
comes harmony. ~ Heraclitus
189:The people should fight for the law as for their city wall. ~ Heraclitus
190:What are men? Mortal gods.
What are gods? Immortal men. ~ Heraclitus
191:باليقظة - نملك عالمًا واحدًا ,بالحُلُمِ - كُلٌ يملك عالمه . ~ Heraclitus
192:The fairest order in the world is a heap of random sweepings. ~ Heraclitus
193:All things come out of the one, and the one out of all things. ~ Heraclitus
194:Ever-newer waters flow on those who step into the same rivers. ~ Heraclitus
195:Eyes and ears are bad witnesses to men having barbarian souls. ~ Heraclitus
196:Heraclitus was an opponent of all democratic parties. ~ Friedrich Nietzsche
197:Justice will overtake fabricators of lies and false witnesses. ~ Heraclitus
198:Let us not make random conjectures about the greatest matters. ~ Heraclitus
199:The fairest order in the world is a heap of random sweepings. ~ Heraclitus,
200:Under the comb, the tangle and the straight path are the same. ~ Heraclitus
201:Without injustices,
the name of justice
would mean what? ~ Heraclitus
202:You won't discover the limits of the soul, however far you go. ~ Heraclitus
203:Πάντα ῥεῖ καὶ οὐδὲν μένει
(All is flux, and nothing abides) ~ Heraclitus
204:All things come out of the one, and the one out of all things. ~ Heraclitus,
205:Applicants for wisdom
do what I have done:
inquire within ~ Heraclitus
206:Give me one man
from among ten thousand
if he is the best ~ Heraclitus
207:Introite, nam et heic Dii sunt! (Enter, for here too are gods.) ~ Heraclitus
208:The universal cosmic process was not created by any god or man. ~ Heraclitus
209:thos anthrpōi daímōn Character for man is fate. Heraclitus ~ Nicholas Ostler
210:Under the comb, the tangle and the straight path are the same. ~ Heraclitus,
211:Without injustices,
the name of justice
would mean what? ~ Heraclitus,
212:You won't discover the limits of the soul, however far you go. ~ Heraclitus,
213:Everything flows, nothing stands still."
Heraclitus, 501 B.C. ~ Heraclitus
214:No one that encounters prosperity does not also encounter danger. ~ Heraclitus
215:Our envy always lasts longer than the happiness of those we envy. ~ Heraclitus
216:What is divine escapes men's notice because of their incredulity. ~ Heraclitus
217:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus
218:Hide our ignorance as we will, an evening of wine soon reveals it. ~ Heraclitus
219:What was scattered
gathers.
What was gathered
blows away. ~ Heraclitus
220:All wisdom is one: to understand the spirit that rules all by all. ~ Heraclitus,
221:Because it is so unbelievable, the Truth often escapes being known. ~ Heraclitus
222:Because it is so unbelievable, the truth often escapes being known. ~ Heraclitus
223:It would not be better if things happened to men just as they wish. ~ Heraclitus
224:The Cosmos was not made by gods but always was and is eternal fire. ~ Heraclitus
225:Under the comb
the tangle and the straight path
are the same. ~ Heraclitus
226:Wisdom is the oneness of mind that guides and permeated all things. ~ Heraclitus
227:Wisdom is the oneness of mind that guides and permeates all things. ~ Heraclitus
228:Give me one man
from among ten thousands,
if he be the best. ~ Heraclitus
229:It would not be better if things happened to men just as they wish. ~ Heraclitus,
230:Opposition brings concord. Out of discord comes the fairest harmony. ~ Heraclitus
231:The unexpected connection is more powerful than one that is obvious. ~ Heraclitus
232:Time is a child playing with droughts. The lordship is to the child. ~ Heraclitus
233:Wisdom is the oneness of mind that guides and permeates all things. ~ Heraclitus,
234:Aion is a child at play, playing draughts; the kingship is a child's. ~ Heraclitus
235:Men that love wisdom must be acquainted with very many things indeed. ~ Heraclitus
236:The cosmos works
by harmony of tensions,
like the lyre and bow. ~ Heraclitus
237:Men that love wisdom must be acquainted with very many things indeed. ~ Heraclitus,
238:People ought to fight to keep their law as to defend the city s walls. ~ Heraclitus
239:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitus
240:Things of which there is sight, hearing, apprehension, these I prefer. ~ Heraclitus
241:Gods live past our meager death.
We die past their ceaseless living. ~ Heraclitus
242:The most beautiful arrangement is a pile of things poured out at random ~ Heraclitus
243:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitus,
244:The people must fight on behalf of the law as though for the city wall. ~ Heraclitus
245:Eyes and ears are poor witnesses to people if they have uncultured souls. ~ Heraclitus
246:Knowledge of divine things for the most part is lost to us by incredulity. ~ Heraclitus
247:All men have the capacity of knowing themselves and acting with moderation. ~ Heraclitus
248:God is day and night, winter and summer, war and peace, surfeit and hunger. ~ Heraclitus
249:All men have the capacity of knowing themselves and acting with moderation. ~ Heraclitus,
250:Even sleepers are workers and collaborators on what goes on in the universe. ~ Heraclitus
251:No man ever wrote more eloquently and luminously [than Heraclitus]. ~ Friedrich Nietzsche
252:Πάντα ῥεῖ καὶ οὐδὲν μένει.

(Everything changes, and no thing abides.) ~ Heraclitus
253:Eternity is like a child playing at draughts; the kingdom belongs to a child. ~ Heraclitus
254:[Heraclitus speaks as if] in entrancement ... but [also] truthfully. ~ Friedrich Nietzsche
255:Men who love wisdom should acquaint themselves with a great many particulars. ~ Heraclitus
256:No man ever wrote more eloquently and luminously [than Heraclitus]. ~ Friedrich Nietzsche,
257:People ought to fight
to keep their law
as to defend the citys walls. ~ Heraclitus
258:All things come into being through opposition and all are in flux like a river ~ Heraclitus
259:Eternity is a child playing, playing checkers; the kingdom belongs to a child. ~ Heraclitus
260:[Heraclitus speaks as if] in entrancement ... but [also] truthfully. ~ Friedrich Nietzsche,
261:Men who love wisdom should acquaint themselves with a great many particulars. ~ Heraclitus,
262:The awake share a common world, but the asleep turn aside into private worlds. ~ Heraclitus
263:All things come into being through opposition and all are in flux like a river ~ Heraclitus,
264:Eternity is a child playing, playing checkers; the kingdom belongs to a child. ~ Heraclitus,
265:If you do not expect the unexpected, you will not recognize it when it arrives. ~ Heraclitus
266:Man is most nearly himself when he achieves the seriousness of a child at play. ~ Heraclitus
267:Stupidity is doomed,
therefore, to cringe
at every syllable
of wisdom. ~ Heraclitus
268:The awake share a common world, but the asleep turn aside into private worlds. ~ Heraclitus,
269:To fight with desire is hard: whatever it wishes, it buys at the price of soul. ~ Heraclitus
270:You may travel far and wide but never will you find the boundaries of the soul. ~ Heraclitus
271:If you do not expect the unexpected, you will not recognize it when it arrives. ~ Heraclitus,
272:Stupidity is doomed,
therefore, to cringe
at every syllable
of wisdom. ~ Heraclitus,
273:The soul is undiscovered
though explored forever
to a depth beyond report. ~ Heraclitus
274:Though wisdom is common, yet the many live as if they had a wisdom of their own. ~ Heraclitus
275:To fight with desire is hard: whatever it wishes it buys at the price of a soul. ~ Heraclitus
276:To fight with desire is hard: whatever it wishes, it buys at the price of soul. ~ Heraclitus,
277:Whoever cannot seek the unforeseen sees nothing for the known way is an impasse. ~ Heraclitus
278:All is movement and nothing is fixed; we cannot cross over the same stream twice. ~ Heraclitus
279:Eye and ear are poor witnesses for man, if his inner life has not been made fine. ~ Heraclitus
280:It is difficult to fight against anger; for a man will buy revenge with his soul. ~ Heraclitus
281:The Lord whose oracle is at Delphi neither reveals nor conceals, but gives a sign ~ Heraclitus
282:There is harmony in the tension of opposites, as in the case of the bow and lyre. ~ Heraclitus
283:Whoever cannot seek the unforeseen sees nothing, for the known way is an impasse. ~ Heraclitus
284:Everything flows and nothing abides. Everything gives way and nothing stays fixed. ~ Heraclitus
285:It is better to hide ignorance, but it is hard to do this when we relax over wine. ~ Heraclitus
286:Man is most nearly himself when he achieves the seriousness of a child at play.
   ~ Heraclitus,
287:We are most nearly ourselves when we achieve the seriousness of the child at play. ~ Heraclitus
288:Whoever cannot seek the unforeseen sees nothing, for the known way is an impasse. ~ Heraclitus,
289:Yearning hurts,
and what release
may come of it
feels much like death. ~ Heraclitus
290:As Meander says, "For our mind is God;" and as Heraclitus, "Man's genius is a deity." ~ Plutarch
291:Men who wish to know about the world must learn about it in its particular details. ~ Heraclitus
292:The waking have one world in common; sleepers have each a private world of his own. ~ Heraclitus
293:The wise is one only. It is unwilling and willing to be called by the name of Zeus. ~ Heraclitus
294:Yearning hurts,
and what release
may come of it
feels much like death. ~ Heraclitus,
295:As Meander says, "For our mind is God;" and as Heraclitus, "Man's genius is a deity." ~ Plutarch,
296:Lifetime is a child at play, moving pieces in a game. Kingship belongs to the child. ~ Heraclitus
297:The wise is one only. It is unwilling and willing to be called by the name of Zeus. ~ Heraclitus,
298:Time is a child playing a game of draughts; the kingship is in the hands of a child. ~ Heraclitus
299:It is weariness to keep toiling at the same things so that one becomes ruled by them. ~ Heraclitus
300:Men who are lovers of wisdom [i.e., philosophers] must be inquirers into many things. ~ Heraclitus
301:It was Heraclitus' ideas that seized Nietzsche so totally that he became completely mad. ~ Rajneesh
302:Justice in our minds is strife.
We cannot help but see
war makes us as we are. ~ Heraclitus
303:When men dream, each has his own world. When they are awake, they have a common world. ~ Heraclitus
304:Where there is no strife there is decay: 'The mixture which is not shaken decomposes.' ~ Heraclitus
305:It was Heraclitus' ideas that seized Nietzsche so totally that he became completely mad. ~ Rajneesh,
306:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VII,
307:The unlike is joined together, and from differences results the most beautiful harmony. ~ Heraclitus
308:You cannot step twice into the same river, for other waters are continually flowing on. ~ Heraclitus
309:It is wise to listen, not to me but to the Word, and to confess that all things are one. ~ Heraclitus
310:The world is nothing but a great desire to live and a great dissatisfaction with living. ~ Heraclitus
311:Could you tell night from day? No, I regard all such distinctions as logically impossible. ~ Heraclitus
312:Immortal mortals, mortal immortals, one living the others death and dying the others life. ~ Heraclitus
313:The waking have one common world, but the sleeping turn aside each into a world of his own ~ Heraclitus
314:He who does not expect will not find out the unexpected, for it is trackless and unexplored ~ Heraclitus
315:The only constant is change. Unless you get a small group of neighbors together to stop it. ~ Heraclitus
316:The river where you set your foot just now is gone-those waters give way to this, now this. ~ Heraclitus
317:Even a soul submerged in sleep
is hard at work and helps
make something of the world. ~ Heraclitus,
318:Non troverai mai la verità se non sei disposto ad accettare anche quello che non ti aspetti. ~ Heraclitus
319:Βίος ανεόρταστος μακρά οδός απανδόκευτος
(Uncelebrated life is like a long innless road) ~ Heraclitus
320:Contraries harmonise with each other; the finest harmony springs from things that are unlike. ~ Heraclitus
321:Even a soul submerged in sleep
is hard at work and helps
make something of the world. ~ Heraclitus
322:Knowledge of divine things for the most part, as Heraclitus says, is lost to us by incredulity. ~ Plutarch
323:To God all things are fair and good and right, but men hold some things wrong and some right. ~ Heraclitus
324:Unless you expect the unexpected, you will not find it, for it is hidden and thickly tangled. ~ Heraclitus
325:[Heraclitus] concluded that coming-to-be itself could not be anything evil or unjust. ~ Friedrich Nietzsche
326:Those who are awake all live in the same world. Those who are asleep live in their own worlds. ~ Heraclitus
327:All things are a-flowing,' sage Heraclitus says, but a tawdry cheapness shall outlast all days. ~ Ezra Pound
328:Everything is a poise of contrary energies. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - IV,
329:[Heraclitus] concluded that coming-to-be itself could not be anything evil or unjust. ~ Friedrich Nietzsche,
330:Of all whose words I have heard, no one attains to this, to know that wisdom is apart from all. ~ Heraclitus
331:The Aeon is a child at play with colored balls.

(translation/paraphrase: Terence McKenna) ~ Heraclitus
332:Although the Word is common to all, many live as if they had a private understanding of their own ~ Heraclitus
333:And so, although I have no lyre, I sing:
For there is a desire, within me - a self-taught hymn ~ Heraclitus
334:Heraclitus was proud, and when a philosopher exhibits pride, it is a great pride indeed. ~ Friedrich Nietzsche
335:No man ever steps in the same river twice, for it's not the same river and he's not the same man. ~ Heraclitus
336:No same man could walk through the same river twice, as the man and the river have since changed. ~ Heraclitus
337:No man ever steps in the same river twice, for it's not the same river, and it's not the same man. ~ Heraclitus
338:The road up and the road down is one and the same.
(ὁδὸς ἄνω κάτω μία καὶ ὡυτή)
—Fragment 60 ~ Heraclitus
339:War is the father and king of all: some he has made gods, and some men; some slaves and some free. ~ Heraclitus
340:Traveling on every path, you will not find the boundaries of soul by going; so deep is its measure. ~ Heraclitus
341:Doctors cut, burn, and torture the sick, and then demand of them an undeserved fee for such services. ~ Heraclitus
342:From out of all the many particulars comes oneness, and out of oneness come all the many particulars. ~ Heraclitus
343:If they are gods, why do you lament them? If you lament them, you must no longer regard them as gods. ~ Heraclitus
344:Wisdom is one thing, to know how to make true judgment, how all things are steered through all things. ~ Heraclitus
345:[Heraclitus had] pride not in logical knowledge but rather in intuitive grasping of the truth. ~ Friedrich Nietzsche
346:May you have plenty of wealth, you men of Ephesus, in order that you may be punished for your evil ways ~ Heraclitus
347:Nothing endures but change. There is nothing permanent except change. All is flux, nothing stays still. ~ Heraclitus
348:Unless you expect the unexpected you will never find it, for it is hard to discover and hard to attain. ~ Heraclitus
349:Wisdom is one thing, to know how to make true judgment, how all things are steered through all things. ~ Heraclitus,
350:For the waking there is only one common world...During sleepeach turns towards his own particular world. ~ Heraclitus
351:[Heraclitus had] pride not in logical knowledge but rather in intuitive grasping of the truth. ~ Friedrich Nietzsche,
352:If you do not expect the unexpected, you will not find it; for it is hard to be sought out and difficult. ~ Heraclitus
353:It ever was, and is, and shall be, ever-living fire, in measures being kindled and in measures going out. ~ Heraclitus
354:And some men are as ignorant of what they do when awake as they are forgetful of what they do when asleep. ~ Heraclitus
355:It ever was, and is, and shall be, ever-living fire, in measures being kindled and in measures going out. ~ Heraclitus,
356:What we have caught and what we have killed we have left behind, but what has escaped us we bring with us. ~ Heraclitus
357:And some men are as ignorant of what they do when awake as they are forgetful of what they do when asleep. ~ Heraclitus,
358:I am what libraries and librarians have made me, with little assistance from a professor of Greek and poets ~ Heraclitus
359:Those who approach life like a child playing a game, moving and pushing pieces, possess the power of kings. ~ Heraclitus
360:War is father of all, and king of all. He renders some gods, others men; he makes some slaves, others free. ~ Heraclitus
361:What we have caught and what we have killed we have left behind, but what has escaped us we bring with us. ~ Heraclitus,
362:If you do not hope, you will not win that which is not hoped for, since it is unattainable and inaccessible. ~ Heraclitus
363:Those unmindful when they hear, for all they make of their intelligence, may be regarded as the walking dead. ~ Heraclitus
364:Those who hear and do not understand are like the deaf. Of them the proverb says: "Present, they are absent." ~ Heraclitus
365:One must know that war is common, justice is strife, and everything happens according to strife and necessity. ~ Heraclitus
366:To God everything is beautiful, good, and just; humans, however, think some things are unjust and others just. ~ Heraclitus
367:What sense or thought do they have? They follow the popular singers, and they take the crowd as their teacher. ~ Heraclitus
368:γραφέων ὁδὸς εὐθεῖα καὶ σκολιὴ μία ἐστί, φησί, καὶ ἡ αὐτή

(The path of writing is crooked and straight) ~ Heraclitus
369:It is hard to contend against one's heart's desire; for whatever it wishes to have it buys at the cost of soul. ~ Heraclitus
370:Even what those with the greatest reputation for knowing it all claim to understand and defend are but opinions. ~ Heraclitus
371:It is by disease that health is pleasant; by evil that good is pleasant; by hunger, satiety; by weariness, rest. ~ Heraclitus
372:The waking have one world
in common. Sleepers
meanwhile turn aside, each
into a darkness of his own. ~ Heraclitus
373:Energy distributes itself, but never really dissipates itself. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - V,
374:Everything changes and nothing stands still. Heraclitus of Ephesus, as quoted by Plato in Cratylus (360 BCE) ~ Martin Kleppmann
375:No human law is the absolute expression of the divine justice, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,
376:Realize that war is common and justice is strife, and that all things come into being and pass away through strife. ~ Heraclitus
377:This world... ever was, and is, and shall be, ever-living Fire, in measures being kindled and in measures going out. ~ Heraclitus
378:History is a child building a sandcastle by the sea, and that child is the whole majesty of man's power in the world. ~ Heraclitus
379:The best people renounce all for one goal, the eternal fame of mortals; but most people stuff themselves like cattle. ~ Heraclitus
380:The opposite is beneficial; from things that differ comes the fairest attunement; all things are born through strife. ~ Heraclitus
381:History is a child building a sand-castle by the sea, and that child is the whole majesty of man's power in the world. ~ Heraclitus
382:Many who have learned from Hesiod the countless names of gods and monsters never understand that night and day are one ~ Heraclitus
383:The river
where you set
your foot just now
is gone
those waters―
hiving way to this,
now this. ~ Heraclitus
384:To be evenminded
is the greatest virtue.
Wisdom is to speak
the truth and act
in keeping with its nature. ~ Heraclitus
385:It is wise to listen, not to me but to the Word, and to confess that all things are one. ~ Heraclitus, On the Universe,1 fragment 1,
386:Many who have learned from Hesiod the countless names of gods and monsters never understand that night and day are one ~ Heraclitus,
387:To be evenminded
is the greatest virtue.
Wisdom is to speak
the truth and act
in keeping with its nature. ~ Heraclitus,
388:τήν τε οἴησιν ἱερὰν νόσον ἔλεγε καὶ τὴν ὅρασιν ψεύδεσθαι

(Thinking is a sacred disease, and sight is deceptive.) ~ Heraclitus
389:There is but one world common for those who are awake, but when men are asleep, each turns away into a world of his own. ~ Heraclitus
390:There is exchange of all things for fire and of fire for all things, as there is of wares for gold and of gold for wares. ~ Heraclitus
391:Other men are unaware of what they do when they are awake just as they are forgetful of what they do when they are asleep. ~ Heraclitus
392:From exchange we can rise to the highest possible idea of interchange. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VII,
393:That the world is a divine game and beyond good and evil: in this the Vedanta and Heraclitus are my predecessors. ~ Friedrich Nietzsche,
394:To do the same thing over and over again is not only boredom: it is to be controlled by rather than to control what you do. ~ Heraclitus
395:Life and death, waking and sleep, youth and age are one and the same thing, for one changes .into the other, that into this. ~ Heraclitus
396:The content of your character is your choice. Day by day, what you choose, what you think and what you do is who you become. ~ Heraclitus
397:To do the same thing over and over again is not only boredom: it is to be controlled by rather than to control what you do. ~ Heraclitus,
398:Heraclitus says you cannot step into the same river twice. We can also say that the same river cannot touch us twice! ~ Mehmet Murat ildan
399:If one does not expect the unexpected, one will not find it out, since it is not to be searched out, and difficut to compass. ~ Heraclitus
400:It is necessary to understand that war is common, strife is customary, and all things happen because of strife and necessity. ~ Heraclitus
401:One must realize that war is common, and justice strife, and that all things come to be through strife and are (so) ordained. ~ Heraclitus
402:The content of your character is your choice. Day by day, what you choose, what you think and what you do is who you become. ~ Heraclitus,
403:There's a line from Heraclitus: No man steps in the same river twice, for it is not the same river and he is not the same man. ~ Tom Rachman
404:He thought of Heraclitus: a man cannot step in the same river twice, for it is not the same river, and he is not the same man. ~ Sharon Guskin
405:Many who have learned
from Hesiod the countless names
of gods and monsters
never understand
that night and day are one ~ Heraclitus
406:We must realize that war is universal and strife is justice, and that all things come into the world and pass away through strife. ~ Heraclitus
407:Fire lives in the death of earth, air lives in the death of fire, water lives in the death of air, and earth in the death of water. ~ Heraclitus
408:Men forget where the way leads and what they meet with every day seems strange to them.We should not act and speak like men asleep. ~ Heraclitus
409:The cosmos is eternally one and many and does not by becoming cease to be one. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - III,
410:Couples are wholes and not wholes, what agrees disagrees, the concordant is discordant. From all things one and from one all things. ~ Heraclitus
411:That the world is a divine game and beyond good and evil:Min this the Vedanta philosophy and Heraclitus are my predecessors. ~ Friedrich Nietzsche
412:What opposes unites, and the finest attunement stems from things bearing in opposite directions, and all things come about by strife. ~ Heraclitus
413:Heraclitus called self-deception an awful disease and eyesight a lying sense.” —DIOGENES LAERTIUS, LIVES OF THE EMINENT PHILOSOPHERS, ~ Ryan Holiday
414:The living, though they yearn
for consummation of their fate,
need rest, and in their turn leave
children to fulfil their doom. ~ Heraclitus
415:You will not discover the limits of the soul
by traveling, even if you wander over every
conceivable path, so deep is its story. ~ Heraclitus
416:A blow to the head will confuse a man's thinking, a blow to the foot has no such effect, this cannot be the result of an immaterial soul. ~ Heraclitus
417:At the sight of what goes on in the world, the most misanthropic of men must end by being amused, and Heraclitus must die laughing. ~ Nicolas Chamfort
418:Being is an eternal becoming and yet the Becoming resolves itself into eternal being. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - II,
419:If you went in search of it, you would not find the boundaries of the soul, though you traveled every road-so deep is its measure [logos]. ~ Heraclitus
420:For souls it is death to become water, and for water death to become earth. Water comes into existence out of earth, and soul out of water. ~ Heraclitus
421:People do not know how what is at variance agrees with itself. It is an attunement of opposite tensions, like that of the bow and the lyre. ~ Heraclitus
422:The soul is dyed the color of its thoughts. Think only on those things that are in line with your principles and can bear the light of day. ~ Heraclitus
423:All things circle back to the eternal unity and in their beginning and end are the same. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,
424:Change and unalterable conservation of energy in the change are the law, not destruction. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - V,
425:This world . . . ever was, and is, and shall be, ever-living Fire, in measures being kindled and in measures going out. ~ Heraclitus, On the Universe, 20,
426:We must therefore be guided by what is common to all. The Logos is common to all, yet the multitude lives as if each had his own intelligence. ~ Heraclitus
427:Both Empedocles and Heraclitus held it for a truth that man could not be altogether cleared from injustice in dealing with beasts as he now does. ~ Plutarch
428:Try, but thou shalt not find the frontiers of the soul even if thou scourest all its ways; so profound is the extension of its reasoning being. ~ Heraclitus
429:War, as father
of all things, and king,
names few
to serve as gods,
and of the rest makes
these men slaves,
those free. ~ Heraclitus
430:War is the father of all and the king of all; it proves some people gods, and some people men; it makes some people slaves and some people free. ~ Heraclitus
431:There is an identity in things, in all existences, sarvabhūtāni, as well as a constant changing. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - III,
432:The poet was a fool
who wanted no conflict
among us, gods
or people.
Harmony needs
low and high,
as progeny needs
man and woman. ~ Heraclitus
433:Again, it is harder to fight with pleasure than with anger, to use Heraclitus' phrase', but both art and virtue are always concerned with what is harder; ~ Aristotle
434:Most people do not take heed of the things they encounter, nor do they grasp them even when they have learned about them, although they suppose they do. ~ Heraclitus
435:All things flow, nothing abides. You cannot step into the same river twice, for the waters are continually flowing on. Nothing is permanent except change. ~ Heraclitus
436:Heraclitus, though, more or less wrote in fragments. His body of work is not unlike that of a comedian from the 1950s: it consists mostly of one-liners. ~ Peter Adamson
437:There is nothing permanent except change. [Therefore enjoy what good you have while you have it and endure and outlast what bad you can't cure immediately] ~ Heraclitus
438:We think of life as solid and are haunted when time tells us it is a fluid. Old Heraclitus couldn't have stepped in the same river once, let alone twice. ~ Jim Harrison
439:The poet was a fool
who wanted no conflict
among us, gods
or people.
Harmony needs
low and high,
as progeny needs
man and woman. ~ Heraclitus
440:It is necessary to take what is common as our guide; however, though this logic is universal, the many live as if each individual has his own private wisdom. ~ Heraclitus
441:No one can step twice into the same river, nor touch mortal substance twice in the same condition. By the speed of its change, it scatters and gathers again. ~ Heraclitus
442:[Heraclitus' language] dispenses with lightness and artificial decoration, foremost out of disgust for humanity and out of [his own] defiant feeling. ~ Friedrich Nietzsche
443:That which always was, and is, and will be everliving fire, the same for all, the cosmos, made neither by god or man, replenishes in measure as it burns away. ~ Heraclitus
444:The best of men choose one thing in preference to all else, immortal glory in preference to mortal good; whereas the masses simply glut themselves like cattle. ~ Heraclitus
445:Brahman is willing to be called Vishnu, and yet he is not willing, because he is also Brahma and Maheshwara. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VI,
446:The meaning of the river flowing is not that all things are changing so that we cannot encounter them twice but that some things stay the same only by changing. ~ Heraclitus
447:The Sibyl, with frenzied mouth uttering things not to be laughed at, unadorned and unperfumed, yet reaches to a thousand years with her voice by aid of the god. ~ Heraclitus
448:Good character is not formed in a week or a month. It is created little by little, day by day. Protracted and patient effort is needed to develop good character. ~ Heraclitus
449:Good character is not formed in a week or a month. It is created little by little, day by day. Protracted and patient effort is needed to develop good character. ~ Heraclitus,
450:Each word of Heraclitus expresses the pride and the majesty of truth, but of truth grasped in intuitions rather than attained by the rope ladder of logic. ~ Friedrich Nietzsche
451:There is nothing permanent except change. Nothing is permanent except change. The only constant is change. Change is the only constant. Change alone is unchanging. ~ Heraclitus
452:The most beautiful ape is ugly when compared to a human. The wisest human will seem like an ape when compared to a god with respect to wisdom, beauty, and everything else. ~ Heraclitus
453:The most beautiful ape is ugly when compared to a human. The wisest human will seem like an ape when compared to a god with respect to wisdom, beauty, and everything else. ~ Heraclitus,
454:To get everything you want is not a good thing. Disease makes health seem sweet. Hunger leads to the appreciation of being full-fed. Tiredness creates the enjoyment of resting ~ Heraclitus
455:I have often said, and oftener think, that this world is a comedy to those that think, a tragedy to those that feel – a solution of why Democritus laughed and Heraclitus wept. ~ Horace Walpole
456:All is flux, nothing stays still, as Heraclitus said. By the time I wrote this, everything has changed in the universe; everything but the taste of the cakes baked at home! ~ Mehmet Murat ildan
457:Everything changes but change itself. Everything flows and nothing remains the same... You cannot step twice into the same river, for other waters and yet others go flowing ever on. ~ Heraclitus
458:A drunk man, staggering and mindless, must be led home by his son, so wet is his psyche... Water brings death to the psyche, as earth brings death to water... The psyche lusts to be wet. ~ Heraclitus
459:To God all things are beautiful, good, and right; human beings, on the other hand, deem some things right and others wrong. It would not be better if things happened to people just as they ~ Heraclitus
460:The majority of people have no understanding of the things with which they daily meet, nor, when instructed, do they have any right knowledge of them, although to themselves they seem to have. ~ Heraclitus
461:The world, an entity out of everything, was created by none of the gods or men, but was, is and will be eternally living fire, regularly becoming ignited and reg- ularly becoming extinguished. ~ Heraclitus
462:Heraclitus somewhere says that all things are in process and nothing stays still, and likening existing things to the stream of a river he says that you would not step twice into the same river. ~ Heraclitus
463:But Parmenides and Heraclitus do agree about one thing: everyone else apart from them is completely confused, unaware of the nature of reality. Pre-Socratics were rarely short on self-confidence. ~ Peter Adamson
464:Always having what we want
may not be the best good fortune
Health seems sweetest
after sickness, food
in hunger, goodness
in the wake of evil, and at the end
of daylong labor sleep. ~ Heraclitus
465:There is a stability in the Universe because of the orderly and balanced process of change, the same measure coming out as going in, as if reality were a huge fire that inhaled and exhaled equal amounts. ~ Heraclitus
466:The content of your character is your choice. Day by day, what you choose, what you think, what you do—is who you become. Your integrity is your destiny … it is the light that guides your way. —HERACLITUS ~ Alex Kershaw
467:This universe, which is the same for all, has not been made by any god or man, but it always has been, is, and will be an ever-living fire, kindling itself by regular measures and going out by regular measures. ~ Heraclitus
468:ἀθάνατοι θνητοί, θνητοὶ ἀθάντατοι, ζῶντες τὸν ἐκείνων θάνατον, τὸν δὲ ἐκείνων βίον τεθνεῶτες

(Mortals are immortals and immortals are mortals, the one living the others' death and dying the others' life.) ~ Heraclitus
469:This universal order is the same for everything; neither God nor man has created it; it has always been, it is and will be always an eternally living Fire which kindles itself periodically and is again extinguished. ~ Heraclitus
470:Everything flows and nothing abides; everything gives way and nothing stays fixed... Cool things become warm, the warm grows cool; the moist dries, the parched becomes moist... It is in changing that things find repose. ~ Heraclitus
471:For when is death not within our selves? And as Heracleitus says: “Living and dead are the same, and so are awake and asleep, young and old. The former when shifted are the latter, and again the latter when shifted are the former." ~ Heraclitus
472:Allow yourself to think only those thoughts that match your principles and can bear the bright light of day. Day by day, your choices, your thoughts, your actions fashion the person you become. Your integrity determines your destiny. ~ Heraclitus
473:But Heraclitus’ most significant contribution to the thought of subsequent authors of mystical philosophy was his establishment of the word, “Logos,” as a term for the immanent presence of God in the world of man’s experience. ~ Swami Abhayananda
474:Out of every one hundred men, ten shouldn't even be there, eighty are just targets, nine are the real fighters, and we are lucky to have them, for they make the battle. Ah, but the one, one is a warrior, and he will bring the others back. ~ Heraclitus
475:All things come into being by conflict of opposites. —HERACLITUS,1 C. 500 BCE   Without Contraries is no progression. Attraction and Repulsion, Reason and Energy, Love and Hate, are necessary to Human existence. —WILLIAM BLAKE,2 C. 1790 ~ Jonathan Haidt
476:Ever heard of Heraclitus?” Varya shakes her head. “Greek philosopher. Character is fate—that’s what he said. They’re bound up, those two, like brothers and sisters. You wanna know the future?” She points at Varya with her free hand. “Look in the mirror. ~ Chloe Benjamin
477:[Heraclitus had] the highest form of pride [stemming] from a certainty of belief in the truth as grasped by himself alone. He brings this form, by its excessive development, into a sublime pathos by involuntary identification of himself with his truth. ~ Friedrich Nietzsche
478:The lord whose is the oracle at Delphoi neither utters nor hides his meaning, but shows it by a sign.

The Sibyl, with raving lips uttering things mirthless, unbedizened, and unperfumed, reaches over a thousand years with her voice, thanks to the god in her. ~ Heraclitus
479:I set apart with high reverence the name of Heraclitus. When the rest of the philosopher crowd rejected the evidence of the senses because these showed plurality and change, he rejected their evidence because they showed things as if they possessed duration and unity. ~ Friedrich Nietzsche
480:Sad? Oh, I don’t see that; nothing in life is worth calling sad. According to Heraclitus, everything is sad; according to Democritus, nothing is sad. The true secret is to take things as they come, and not trouble yourself sufficiently about anything to give it power to trouble you. ~ Ouida
481:The pre-Socratic Greek philosopher Parmenides taught that the only things that are real are things which never change... and the pre-Socratic Greek philosopher Heraclitus taught that everything changes. If you superimpose their two views, you get this result: Nothing is real. ~ Philip K Dick
482:The kosmos works by harmony of tensions, like lyre and bow. Good and evil are one. On the one hand God sees all as well, fair, and good; on the other hand a human being sees injustice here, justice there. Justice in our minds is strife. We cannot help but see war makes us as we are. ~ Heraclitus
483:Praise God (or whatever it is) from (if direction exists) whom (if personality exists) all blessings (if that word corresponds to any percept of objective reality) flow (if Heraclitus and Bergson and Einstein are correct in stating that everything is more or less flowing about). ~ Dorothy L Sayers
484:Causality was no longer the hidden demiurge that ruled the universe: down was up, the last was the first, the end was the beginning. Heraclitus had been resurrected from his dung heap, and what he had to show us was the simplest of truths: reality was a yo-yo, change was the only constant. ~ Paul Auster
485:Someone spoke of your death, Heraclitus. It brought me Tears, and I remembered how often together We ran the sun down with talk . . . somewhere You've long been dust, my Halicarnassian friend. But your Nightingales live on. Though the Death world Claws at everything, it will not touch them. ~ Callimachus
486:Your mind is like Heraclitus' river. Your mind, in fact, is like nineteenth-century father of psychology William James' "stream of consciousness," a bubbling, babbling brook. Your mind constantly produces different currents of associations, different swirls of thought, and different moods. ~ Howard Bloom
487:Life is a groundless ground: no sooner does it appear, than it disappears, only to renew itself, then immediately break up and vanish again. It pours forth endlessly, like the river of Heraclitus into which one cannot step twice. If you try to grasp it, it slips away between your fingers. ~ Stephen Batchelor
488:The soul is dyed the color of its thoughts. Think only on those things that are in line with your principles and can bear the light of day. The content of your character is your choice. Day by day, what you do is who you become. Your integrity is your destiny - it is the light that guides your way. ~ Heraclitus
489:For, in the language of Heraclitus, the virtuous soul is pure and unmixed light, springing from the body as a flash of lightning darts from the cloud. But the soul that is carnal and immersed in sense, like a heavy and dank vapor, can with difficulty be kindled, and caused to raise its eyes heavenward. ~ Plutarch
490:Σίβυλλα δὲ μαινομένῳ στόματι καθ' Ἡράκλειτον ἀγέλαστα καὶ ἀκαλλώπιστα καὶ ἀμύριστα φθεγγομένη χιλίων ἐτῶν ἐξικνεῖται τῇ φονῇ διὰ τὸν θεόν

(And the Sibyl, with raving lips uttering things mirthless, unbedizened, and unperfumed, reaches over a thousand years with her voice, thanks to the god in her.) ~ Heraclitus
491:[Heraclitus] did not require humans or their sort of knowledge, since everything into which one may inquire he despises [as being] in contrast [to his own] inward-turning wisdom. [To him] all learning from others is a sign of nonwisdom, because the wise man focuses his vision on his own intelligence. ~ Friedrich Nietzsche
492:We have to be faster in calming down a resentment than putting out a fire, because the consequences of the first are infinitely more dangerous than the results of the last; fire ends burning down some houses at the most, while the resentment can cause cruel wars, with the ruin and total destruction of nations. ~ Heraclitus
493:Reason’ is the cause of our falsification of the evidence of the senses. In so far as the senses show becoming, passing away, change, they do not lie.… But Heraclitus will always be right in this, that being is an empty fiction. The ‘apparent’ world is the only one: the ‘real’ world has only been lyingly added… ~ Friedrich Nietzsche
494:If Richard had lived, perhaps... but one cannot look backwards, only forwards. What has passed has passed for ever. What is it Heraclitus says? One Cannot step in the same river twice?' ... 'More or less. I suppose a more accurate way of putting it would be "You can step in the same river but the water will always be new. ~ Kate Atkinson
495:What use are these people's wits, who let themselves be led by speechmakers, in crowds, without considering how many fools and thieves they are among, and how few
choose the good?

The best choose progress toward one thing, a name forever honored by the gods, while others eat their way toward sleep like nameless oxen. ~ Heraclitus
496:The soul is dyed the color of its thoughts. Think only on those things that are in line with your principles and can bear the light of day. The content of your character is your choice. Day by day, what you choose, what you think, and what you do is who you become. Your integrity is your destiny ... it is the light that guides your way. ~ Heraclitus
497:Heraclitus, a philosopher born in the Persian Empire back in the fifth century BC, had it right when he wrote about men on the battlefield. “Out of every one hundred men,” he wrote, “ten shouldn’t even be there, eighty are just targets, nine are the real fighters, and we are lucky to have them, for they make the battle. Ah, but the one, one is a warrior… ~ David Goggins
498:All things are in flux; the flux is subject to a unifying measure or rational principle. This principle (logos, the hidden harmony behind all change) bound opposites together in a unified tension, which is like that of a lyre, where a stable harmonious sound emerges from the tension of the opposing forces that arise from the bow bound together by the string. ~ Heraclitus
499:Whosoever wishes to know about the world must learn about it in its particular details. Knowledge is not intelligence. In searching for the truth be ready for the unexpected. Change alone is unchanging. The same road goes both up and down. The beginning of a circle is also its end. Not I, but the world says it: all is one. And yet everything comes in season. ~ Heraclitus
500:When Heraclitus said that everything passes steadily along, he was not inciting us to make the best of the moment, an idea unseemly to his placid mind, but to pay attention to the pace of things. Each has its own rhythm: the nap of a dog, the procession of the equinoxes, the dances of Lydia, the majestically slow beat of the drums at Dodona, the swift runners at Olympia. ~ Guy Davenport

IN CHAPTERS



   18 Philosophy
   14 Christianity
   8 Integral Yoga
   4 Psychology
   4 Poetry
   4 Occultism
   1 Alchemy


   12 Plotinus
   7 Nolini Kanta Gupta
   6 Carl Jung
   4 Jorge Luis Borges
   3 George Van Vrekhem
   2 Sri Aurobindo
   2 Saint Augustine of Hippo
   2 Friedrich Nietzsche


   6 Plotinus - Complete Works Vol 01
   3 Preparing for the Miraculous
   3 Plotinus - Complete Works Vol 03
   3 Collected Works of Nolini Kanta Gupta - Vol 01
   3 Borges - Poems
   2 Twilight of the Idols
   2 Plotinus - Complete Works Vol 04
   2 Mysterium Coniunctionis
   2 City of God
   2 Aion


03.04 - The Other Aspect of European Culture, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   And the secret soul of this Classical culture was not inherited by those who professed to be its champions and adorers the torch-bearers of the New Enlightenment; no, its direct descendants were to be found among the builders of the Christian civilization. Plato and Pythagoras and Heraclitus and the initiates to the Orphic and the Eleusinian mysteries continued to live in and through Plotinus and Anselm and Paracelsus and the long line of Christian savants and sages. The Middle Age had its own spiritual discoveries and achievements founded on the Cult of the Christ; to these it added what it could draw and assimilate from the mystic and spiritual traditions of the Grco-Latin world. The esoteric discipline of the Jewish Kabala also was not without influence in shaping the more secret undercurrents of Europe's creative and formative genius. The composite culture which they grew and developed had undisputed empire over Europe for some ten or twelve centuries; and it was nothing, if not at heart a spiritual and religious and other-worldly culture.
  

04.01 - The March of Civilisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   If we look at Europe once again and cast a glance at its origins, we find at the source the Grco-Roman culture. It was pre-eminently a culture based upon the powers of mind and reason: it included a strong and balanced body (both body natural and body politic) under the aegis of mens sana (a sound mind). The light that was Greece was at its zenith a power of the higher mind and intelligence, intuitively dynamic in one the earlierphase through Plato, Pythagoras, Heraclitus and the mystic philosophers, and discursively and scientifically rational through the Aristotelian tradition. The practical and robust Roman did not indulge in the loftier and subtler activities of the higher or intuitive mind; his was applied intelligence and its characteristic turn found expression in law and order and governance. Virgil was a representative poet of the race; finely sensitive and yet very self-consciousearth-bound and mind-boundas a creative artist: a clear and careful intelligence with an idealistic imagination that is yet sober and fancy-free is the very hall mark of his poetic genius. In the post-Roman age this bias for mental consciousness or the play of reason and intellectual understanding moved towards the superficial and more formal faculties of the brain ending in what is called scholasticism: it meant stagnation and decadence. It is out of this slough that the Renaissance raised the mind of Europe and bathed it with a new light. That movement gave to the mind a wider scope, an alert curiosity, a keener understanding; it is, as I have said, the beginning of that modern mentality which is known as the scientific outlook, that is to say, study of facts and induction from given data, observation and experience and experiment instead of the other scholastic standpoint which goes by a priori theorising and abstraction and deduction and dogmatism.
  

05.08 - An Age of Revolution, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The search for a universal principle of Nature is a meta-physical as well as a scientific preoccupation. In ancient days, fo example, we had the Water of Thales or the Fire of Heraclitus as the one original unifying principle of this kind. With the coming of the Renascence and the New Illumination we laughed them out and installed instead the mysterious Ether. For a long time this universalreigned supreme and now that too has gone the way of its predecessors. We thought for a time that we had found in Electric Energy the one sovereign principle in Nature. At a time when we had a few elementsdiscrete, different, fundamental units that in their varying combinations built up the composite structure of Nature, apart from the fact that they reposed finally on the ultimate unifying principle of Ether, it was found also that they all behaved in a uniform and identical and therefore predictable manner. The time and the place (and the mass) being given, everything went according to a pattern and a formula, definite, fixed, mathematically rigid. Even the discovery of one element after another till the number reached the famous figure 92 (itself following a line of mathematically precise and inevitable development) did not materially alter the situation and caused no tribulation. For on further scrutiny a closer unity revealed itself: the supposed disparity in the substance of the various elements was found to be an illusion, for they all appeared now as different organisations or dispositions of the same electric energy (although the identity of electric energy with radiant energy was not always very clear). Thus we could conclude that as the substance was the same, its mode of working also would be' uniform and patterned. In other words, the mechanistic conception still ruled our view' of Nature. That means, the ultimate units, the particles (of energy) that compose Nature are like sea-sands or water-drops, each one is fundamentally similar to any other and all behave similarly, reacting uniformly to the same forces that act upon them.
  

07.03 - This Expanding Universe, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   On the contrary, the sphere of manifestation is precisely the field of the sudden and the incalculable, that is to say, of free will. Things appear here that were not before, forces come into play that were not expected or even imagined. They all move along lines that shift and change continually. This is the status of becomingsambhuti, as designated by the Upanishad and described by the Greek philosopher, Heraclitus, in the words, panta reei, everything flows on. Here, often a certain disposition that seems quite stable or predictable is upset all of a sudden by the irruption of a new and novel factor from somewhere else.
  

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  to the philosophical thinking of the West. In his remark-
  able series of articles on the pre-Socratic sage Heraclitus,
  he writes for instance that in one of Heraclitus sayings
  we are reminded of the Vedic Fire which is hymned as the

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  32 When our natural inheritance has been dissipated, then the
  spirit too, as Heraclitus says, has descended from its fiery heights.
  But when spirit becomes heavy it turns to water, and with
  --
  our Lord's aptly declares: "Whoso is near unto me is near to the
  fire." For Heraclitus the soul at the highest level is fiery and dry,
  because if^xn as such is closely akin to "cool breath" i/nj'xv means

1.03 - .REASON. IN PHILOSOPHY, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  change, he rejected the same evidence because it revealed things as if
  they possessed permanence and unity. Even Heraclitus did an injustice
  to the senses. The latter lie neither as the Eleatics believed them
  --
  of Becoming, of transiency, and of change, they do not lie. But in
  declaring that Being was an empty illusion, Heraclitus will remain
  eternally right The "apparent" world is the only world: the "true

1.04 - The First Circle, Limbo Virtuous Pagans and the Unbaptized. The Four Poets, Homer, Horace, Ovid, and Lucan. The Noble Castle of Philosophy., #The Divine Comedy, #Dante Alighieri, #Christianity
  Diogenes, Anaxagoras, and Thales,
  Zeno, Empedocles, and Heraclitus;
  Of qualities I saw the good collector,

1.04 - What Arjuna Saw - the Dark Side of the Force, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  ing is eaten, this is the formula of the material world. 4
  War, said Heraclitus, is the father of all things, war is
  the king of all; and the saying, like most of the apophthegms

1.05 - 2010 and 1956 - Doomsday?, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  and the Industrial Revolution. Then war being the father
  of all things according to Heraclitus the great War of the
  Twentieth Century, in its three parts of World War One and

1.06 - Confutation Of Other Philosophers, #Of The Nature Of Things, #Lucretius, #Poetry
  Of whom, chief leader to do battle, comes
  That Heraclitus, famous for dark speech
  Among the silly, not the serious Greeks

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  we meet with rather early in the teachings of Saturninus. 141
  Similarly Heraclitus, "the physicist," is said to have conceived
  the soul as a "spark of stellar essence." 142 Hippolytus says that

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  
  84 "Tortures bodies, is the dragon." 85 The oldest source is Heraclitus.
  

1.28 - Supermind, Mind and the Overmind Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:If we would understand the difference of this global Overmind Consciousness from our separative and only imperfectly synthetic mental consciousness, we may come near to it if we compare the strictly mental with what would be an overmental view of activities in our material universe. To the Overmind, for example, all religions would be true as developments of the one eternal religion, all philosophies would be valid each in its own field as a statement of its own universe-view from its own angle, all political theories with their practice would be the legitimate working out of an Idea Force with its right to application and practical development in the play of the energies of Nature. In our separative consciousness, imperfectly visited by glimpses of catholicity and universality, these things exist as opposites; each claims to be the truth and taxes the others with error and falsehood, each feels impelled to refute or destroy the others in order that itself alone may be the Truth and live: at best, each must claim to be superior, admit all others only as inferior truth-expressions. An overmental Intelligence would refuse to entertain this conception or this drift to exclusiveness for a moment; it would allow all to live as necessary to the whole or put each in its place in the whole or assign to each its field of realisation or of endeavour. This is because in us consciousness has come down completely into the divisions of the Ignorance; Truth is no longer either an Infinite or a cosmic whole with many possible formulations, but a rigid affirmation holding any other affirmation to be false because different from itself and entrenched in other limits. Our mental consciousness can indeed arrive in its cognition at a considerable approach towards a total comprehensiveness and catholicity, but to organise that in action and life seems to be beyond its power. Evolutionary Mind, manifest in individuals or collectivities, throws up a multiplicity of divergent view-points, divergent lines of action and lets them work themselves out side by side or in collision or in a certain intermixture; it can make selective harmonies, but it cannot arrive at the harmonic control of a true totality. Cosmic Mind must have even in the evolutionary Ignorance, like all totalities, such a harmony, if only of arranged accords and discords; there is too in it an underlying dynamism of oneness: but it carries the completeness of these things in its depths, perhaps in a supermind-overmind substratum, but does not impart it to individual Mind in the evolution, does not bring it or has not yet brought it from the depths to the surface. An Overmind world would be a world of harmony; the world of Ignorance in which we live is a world of disharmony and struggle.
  13:And still we can recognise at once in the Overmind the original cosmic Maya, not a Maya of Ignorance but a Maya of Knowledge, yet a Power which has made the Ignorance possible, even inevitable. For if each principle loosed into action must follow its independent line and carry out its complete consequences, the principle of separation must also be allowed its complete course and arrive at its absolute consequence; this is the inevitable descent, facilis descensus, which Consciousness, once it admits the separative principle, follows till it enters by obscuring infinitesimal fragmentation, tucchyena,5 into the material Inconscience, - the Inconscient Ocean of the Rig Veda, - and if the One is born from that by its own greatness, it is still at first concealed by a fragmentary separative existence and consciousness which is ours and in which we have to piece things together to arrive at a whole. In that slow and difficult emergence a certain semblance of truth is given to the dictum of Heraclitus that War is the father of all things; for each idea, force, separate consciousness, living being by the very necessity of its ignorance enters into collision with others and tries to live and grow and fulfil itself by independent self-assertion, not by harmony with the rest of existence. Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations. The higher ranges of spiritual Mind have to open upon our being and consciousness and also that which is beyond even spiritual Mind must appear in us if we are to fulfil the divine possibility of our birth into cosmic existence.
  14:Overmind in its descent reaches a line which divides the cosmic Truth from the cosmic Ignorance; it is the line at which it becomes possible for Consciousness-Force, emphasising the separateness of each independent movement created by Overmind and hiding or darkening their unity, to divide Mind by an exclusive concentration from the overmental source. There has already been a similar separation of Overmind from its supramental source, but with a transparency in the veil which allows a conscious transmission and maintains a certain luminous kinship; but here the veil is opaque and the transmission of the Overmind motives to the Mind is occult and obscure. Mind separated acts as if it were an independent principle, and each mental being, each basic mental idea, power, force stands similarly on its separate self; if it communicates or combines with or contacts others, it is not with the catholic universality of the Overmind movement, on a basis of underlying oneness, but as independent units joining to form a separate constructed whole. It is by this movement that we pass from the cosmic Truth into the cosmic Ignorance. The cosmic Mind on this level, no doubt, comprehends its own unity, but it is not aware of its own source and foundation in the Spirit or can only comprehend it by the intelligence, not in any enduring experience; it acts in itself as if by its own right and works out what it receives as material without direct communication with the source from which it receives it. Its units also act in ignorance of each other and of the cosmic whole except for the knowledge that they can get by contact and communication, - the basic sense of identity and the mutual penetration and understanding that comes from it are no longer there. All the actions of this Mind Energy proceed on the opposite basis of the Ignorance and its divisions and, although they are the results of a certain conscious knowledge, it is a partial knowledge, not a true and integral self-knowledge, nor a true and integral world-knowledge. This character persists in Life and in subtle Matter and reappears in the gross material universe which arises from the final lapse into the Inconscience.

1.35 - The Tao 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  As for ,[64] which superficially might seem the best translation of Tao as described in the text, it is the most misleading of the three. For To On possesses an extensive connotation implying a whole system of Platonic concepts, than which nothing can be more alien to the essential quality of the Tao. Tao is neither "being" nor "not being" in any sense which Europe could understand. It is neither existence, nor a condition or form of existence. Equally, TO MH ON gives no idea of Tao. Tao is altoge ther alien to all that class of thought. From its connection with "that principle which necessarily underlies the fact that events occur" one might suppose that the "Becoming" of Heraclitus might assist us to describe the Tao. But the Tao is not a principle at all of that kind. To understand it requires an altoge ther different state of mind to any with which European thinkers in general are familiar. It is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the Sufis, the Hindus and the Buddhists; and, having reached the trance called Nerodha-Sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely new type of idea, whose principal characteristic is this: that the entire concatenation of One's previous experiences and conceptions could not have happened at all, save by virtue of this indescribable necessity.
  

1.jlb - Cosmogonia (& translation), #Borges - Poems, #Jorge Luis Borges, #Poetry
  night of time, which will be infinite.
  The great river of Dark Heraclitus
  its irrevocable course has not undertaken,
  --
  
  The grand river of Heraclitus the Obscure
  has not begun its irrevocable course,

1.jlb - The Art Of Poetry, #Borges - Poems, #Jorge Luis Borges, #Poetry
  passing, yet remaining, a mirror to the same
  inconstant Heraclitus, who is the same
  and yet another, like the river flowing.

1.jlb - We Are The Time. We Are The Famous, #Borges - Poems, #Jorge Luis Borges, #Poetry
  We are the time. We are the famous
  metaphor from Heraclitus the Obscure.
  

2.02 - THE SCINTILLA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  
  ,55 scintilla, the little soul-spark of Meister Eckhart.56 We find it already in the teachings of Saturninus.57 Similarly Heraclitus, the physicist, is said to have conceived the soul as a spark of stellar essence.58 Hippolytus says that in the doctrine of the Sethians the darkness held the brightness and the spark of light in thrall,59 and that this smallest of sparks was finely mingled in the dark waters60 below.61 Simon Magus62 likewise teaches that in semen and milk there is a very small spark which increases and becomes a power63 boundless and immutable.64
  [43] Alchemy, too, has its doctrine of the scintilla. In the first place it is the fiery centre of the earth, where the four elements project their seed in ceaseless movement. For all things have their origin in this source, and nothing in the whole world is born save from this source. In the centre dwells the Archaeus, the servant of nature, whom Paracelsus also calls Vulcan, identifying him with the Adech, the great man.65 The Archaeus, the creative centre of the earth, is hermaphroditic like the Protanthropos, as is clear from the epilogue to the Novum lumen of Sendivogius: When a man is illuminated by the light of nature, the mist vanishes from his eyes, and without difficulty he may behold the point of our magnet, which corresponds to both centres of the rays, that is, those of the sun and the earth. This cryptic sentence is elucidated by the following example: When you place a twelve-year-old boy side by side with a girl of the same age, and dressed the same, you cannot distinguish between them. But take their clothes off66 and the difference will become apparent.67 According to this, the centre consists in a conjunction of male and female. This is confirmed in a text by Abraham Eleazar,68 where the arcane substance laments being in the state of nigredo:

3.04 - Immersion in the Bath, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  below, i.e., in the water which is the counterpart of spirit (It is death for
  souls to become water, says Heraclitus). Opposition and identity at once
  a philosophical problem only when taken as a psychological one!

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  ] Logos, but its whiteness to the Logos already uttered and heard, which is the servant and messenger of the inner word.448
  [251] It is not easy for a modern mind to conceive salt, a cold-damp, lunar-terrestrial substance, as a bird and a spirit. Spirit, as the Chinese conceive it, is yang, the fiery and dry element, and this accords with the views of Heraclitus as well as with the Christian concept of the Holy Ghost as tongues of fire. Luna, we have seen, is unquestionably connected with mens, manas, mind, etc. But these connections are of a somewhat ambiguous nature. Although the earth can boast of an earth-spirit and other daemons, they are after all spirits and not spirit. The cold side of nature is not lacking in spirit, but it is a spirit of a special kind, which Christianity regarded as demonic and which therefore found no acclaim except in the realm of the magical arts and sciences. This spirit is the snake-like Nous or Agathodaimon, which in Hellenistic syncretism merges together with Hermes. Christian allegory and iconography also took possession of it on the basis of John 3 : 14: And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. The mercurial serpent or spirit Mercurius is the personification and living continuation of the spirit who, in the prayer entitled the Secret Inscription in the Great Magic Papyrus of Paris, is invoked as follows:
  Greetings, entire edifice of the Spirit of the air, greetings, Spirit that penetratest from heaven to earth, and from earth, which abideth in the midst of the universe, to the uttermost bounds of the abyss, greetings, Spirit that penetratest into me, and shakest me. . . . Greetings, beginning and end of irremovable Nature, greetings, thou who revolvest the elements that untiringly render service, greetings, brightly shining sun, whose radiance ministereth to the world, greetings, moon shining by night with disc of fickle brilliance, greetings, all ye spirits of the demons of the air. . . . O great, greatest, incomprehensible fabric of the world, formed in a circle! . . . dwelling in the aether, having the form of water, of earth, of fire, of wind, of light, of darkness, star-glittering, damp-fiery-cold Spirit! [

3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  object:3.6.01 - Heraclitus
  author class:Sri Aurobindo
  --
  
  The philosophy and thought of the Greeks is perhaps the most intellectually stimulating, the most fruitful of clarities the world has yet had. Indian philosophy was intuitive in its beginnings, stimulative rather to the deeper vision of things,—nothing more exalted and profound, more revelatory of the depths and the heights, more powerful to open unending vistas has ever been conceived than the divine and inspired Word, the mantra of Veda and Vedanta. When that philosophy became intellectual, precise, founded on the human reason, it became also rigidly logical, enamoured of fixity and system, desirous of a sort of geometry of thought. The ancient Greek mind had instead a kind of fluid precision, a flexibly inquiring logic; acuteness and the wide-open eye of the intellect were its leading characteristics and by this power in it it determined the whole character and field of subsequent European thinking. Nor is any Greek thinker more directly stimulating than the aphoristic philosopher Heraclitus; and yet he keeps and adds to this more modern intellectual stimulativeness something of the antique psychic and intuitive vision and word of the older Mystics. The trend to rationalism is there, but not yet that fluid clarity of the reasoning mind which was the creation of the Sophists.
  
  Professor R. D. Ranade has recently published a small treatise on the philosophy of Heraclitus. From the paging of the treatise it seems to be an excerpt, but from what there is nothing to tell. It is perhaps too much to hope that it is from a series of essays on philosophers or a history of philosophy by this perfect writer and scholar. At any rate such a work from such a hand would be a priceless gain. For Professor Ranade possesses in a superlative degree the rare gift of easy and yet adequate exposition; but he has more than this, for he can give a fascinating interest to subjects like philology and philosophy which to the ordinary reader seem harsh, dry, difficult and repellent. He joins to a luminous clarity, lucidity and charm of expression an equal luminousness and just clarity of presentation and that perfect manner in both native to the Greek and French language and mind, but rare in the English tongue. In these seventeen pages he has presented the thought of the old enigmatic Ephesian with a clearness and sufficiency which leaves us charmed, enlightened and satisfied.
  
  On one or two difficult points I am inclined to differ with the conclusions he adopts. He rejects positively Pfleiderer‘s view of Heraclitus as a mystic, which is certainly exaggerated and, as stated, a misconception; but it seems to me that there is behind that misconception a certain truth. Heraclitus’ abuse of the mysteries of his time is not very conclusive in this respect; for what he reviles is those aspects of obscure magic, physical ecstasy, sensual excitement which the Mysteries had put on in some at least of their final developments as the process of degeneration increased which made a century later even the Eleusinian a butt for the dangerous mockeries of Alcibiades and his companions. His complaint is that the secret rites which the populace held in ignorant and superstitious reverence “unholily mysticise what are held among men as mysteries.” He rebels against the darkness of the Dionysian ecstasy in the approach to the secrets of Nature; but there is a luminous Apollonian as well as an obscure and sometimes dangerous Dionysian mysticism, a Dakshina as well as a Vama Marga of the mystic Tantra. And though no partaker in or supporter of any kind of rites or mummery, Heraclitus still strikes one as at least an intellectual child of the Mystics and of mysticism, although perhaps a rebel son in the house of his mother. He has something of the mystic style, something of the intuitive Apollonian inlook into the secrets of existence.
  
  Certainly, as Mr. Ranade says, mere aphorism is not mysticism; aphorism and epigram are often enough, perhaps usually a condensed or a pregnant effort of the intellect. But Heraclitus’ style, as Mr. Ranade himself describes it, is not only aphoristic and epigrammatic but cryptic, and this cryptic character is not merely the self-willed obscurity of an intellectual thinker affecting an excessive condensation of his thought or a too closely-packed burden of suggestiveness. It is enigmatic in the style of the mystics, enigmatic in the manner of their thought which sought to express the riddle of existence in the very language of the riddle. What for instance is the “ever-living Fire” in which he finds the primary and imperishable substance of the universe and identifies it in succession with Zeus and with eternity? or what should we understand by “the thunderbolt which steers all things”? To interpret this fire as merely a material force of heat and flame or simply a metaphor for being which is eternal becoming is, it seems to me, to miss the character of Heraclitus’ utterances. It includes both these ideas and everything that connects them. But then we get back at once to the Vedic language and turn of thought; we are reminded of the Vedic Fire which is hymned as the upbuilder of the worlds, the secret Immortal in men and things, the periphery of the gods, Agni who “becomes” all around the other immortals, himself becomes and contains all the gods; we are reminded of the Vedic thunderbolt, that electric Fire, of the Sun who is the true Light, the Eye, the wonderful weapon of the divine pathfinders Mitra and Varuna. It is the same cryptic form of language, the same brief and abundant method of thought even; though the conceptions are not identical, there is a clear kinship.
  
  The mystical language has always this disadvantage that it readily becomes obscure, meaningless or even misleading to those who have not the secret and to posterity a riddle. Mr. Ranade tells us that it is impossible to make out what Heraclitus meant when he said, “The gods are mortals, men immortals.” But is it quite impossible if we do not cut off this thinker from the earlier thought of the mystics? The Vedic Rishi also invokes the Dawn, “O goddess and human”; the gods in the Veda are constantly addressed as “men”, the same words are traditionally applied to indicate men and immortals. The immanence of the immortal principle in man, the descent of the gods into the workings of mortality was almost the fundamental idea of the mystics. Heraclitus, likewise, seems to recognise the inextricable unity of the eternal and the transitory, that which is for ever and yet seems to exist only in this strife and change which is a continual dying. The gods manifest themselves as things that continually change and perish; man is in principle an eternal being. Heraclitus does not really deal in barren antitheses; his method is a statement of antinomies and an adumbrating of their reconciliation in the very terms of opposition. Thus when he says that the name of the bow (biós) is life (bíos), but its work is death, obviously he intends no mere barren play upon words; he speaks of that principle of war, father of all and king of all, which makes cosmic existence an apparent process of life, but an actual process of death. The Upanishads seized hold of the same truth when they declared life to be the dominion of King Death, described it as the opposite of immortality and even related that all life and existence here were first created by Death for his food.
  
  Unless we bear in mind this pregnant and symbolic character of Heraclitus’ language we are likely to sterilise his thought by giving it a too literal sense. Heraclitus praises the “dry soul” as the wisest and best, but, he says, it is a pleasure and satisfaction to souls to become moist. This inclination of the soul to its natural delight in a sort of wine-drenched laxity must be discouraged; for Dionysus the wine-god and Hades, the Lord of Death, the Lord of the dark underworld, are one and the same deity. Professor Ranade takes this eulogy of the dry soul as praise of the dry light of reason; he finds in it a proof that Heraclitus was a rationalist and not a mystic: yet strangely enough he takes the parallel and opposite expressions about the moist soul and Dionysus in a quite different and material sense, as an ethical disapprobation of wine-drinking. Surely, it cannot be so; Heraclitus cannot mean by the dry soul the reason of a sober man and by a moist soul the non-reason or bewildered reason of the drunkard; nor when he says that Hades and Dionysus are the same, is he simply discouraging the drinking of wine as fatal to the health! Evidently he employs here, as always, a figurative and symbolic language because he has to convey a deeper thought for which he finds ordinary language too poor and superficial.
  
   Heraclitus is using the old language of the Mysteries, though in his own new way and for his own individual purpose, when he speaks of Hades and Dionysus and the ever-living Fire or of the Furies, the succourers of Justice who will find out the Sun if he oversteps his measure. We miss his sense, if we see in these names of the gods only the poorer superficial meanings of the popular mythological religion. When Heraclitus speaks of the dry or the moist soul, it is of the soul and not the intellect that he is thinking, psuchē and not nous. Psuchē corresponds roughly to the cetas or citta of Indian psychology, nous to buddhi; the dry soul of the Greek thinker to the purified heart-consciousness, śuddha citta, of the Indian psychologists, which in their experience was the first basis for a purified intellect, viśuddha buddhi. The moist soul is that which allows itself to be perturbed by the impure wine of sense ecstasy, emotional excitement, an obscure impulse and inspiration whose source is from a dark under-world. Dionysus is the god of this wine-born ecstasy, the god of the Bacchic mysteries,—of the “walkers in the night, mages, bacchanals, mystics”: therefore Heraclitus says that Dionysus and Hades are one. In an opposite sense the ecstatic devotee of the Bhakti path in India reproaches the exclusive seeker by the way of thought-discernment with his “dry knowledge”, using Heraclitus’ epithet, but with a pejorative and not a laudatory significance.
  
  To ignore the influence of the mystic thought and its methods of self-expression on the intellectual thinking of the Greeks from Pythagoras to Plato is to falsify the historical procession of the human mind. It was enveloped at first in the symbolic, intuitive, esoteric style and discipline of the Mystics,—Vedic and Vedantic seers, Orphic secret teachers, Egyptian priests. From that veil it emerged along the path of a metaphysical philosophy still related to the Mystics by the source of its fundamental ideas, its first aphoristic and cryptic style, its attempt to seize directly upon truth by intellectual vision rather than arrive at it by careful ratiocination, but nevertheless intellectual in its method and aim. This is the first period of the Darshanas in India, in Greece of the early intellectual thinkers. Afterwards came the full tide of philosophic rationalism, Buddha or the Buddhists and the logical philosophers in India, in Greece the Sophists and Socrates with all their splendid progeny; with them the intellectual method did not indeed begin, but came to its own and grew to its fullness. Heraclitus belongs to the transition, not to the noontide of the reason; he is even its most characteristic representative. Hence his cryptic style, hence his brief and burdened thought and the difficulty we feel when we try to clarify and entirely rationalise his significances. The ignoring of the Mystics, our pristine fathers, pūrve pitaraḥ, is the great defect of the modern account of our thought-evolution.
  
  --
  
  What precisely is the key-note of Heraclitus‘ thinking, where has he found his starting-point, or what are the grand lines of his philosophy? For if his thought is not developed in the severe systematic method of later thinkers, if it does not come down to us in large streams of subtle reasoning and opulent imagery like Plato‘s but in detached aphoristic sentences aimed like arrows at truth, still they are not really scattered philosophical reflections. There is an inter-relation, an inter-dependence; they all start logically from his fundamental view of existence itself and go back to it for their constant justification.
  
  --
  
   Heraclitus, differing in this, as Mr. Ranade reminds us, from Anaximander who like our Mayavadins denied true reality to the Many and from Empedocles who thought the All to be alternately one and many, believed unity and multiplicity to be both of them real and coexistent. Existence is then eternally one and eternally many,—even as Ramanuja and Madhwa have concluded, though in a very different spirit and from a quite different standpoint. Heraclitus’ view arose from his strong concrete intuition of things, his acute sense of universal realities; for in our experience of the cosmos we do find always and inseparably this eternal coexistence and cannot really escape from it. Everywhere our gaze on the Many reveals to us an eternal oneness, no matter what we fix on as the principle of that oneness; yet is that unity inoperative except by the multiplicity of its powers and forms, nor do we anywhere see it void of or apart from its own multiplicity. One Matter, but many atoms, plasms, bodies; one Energy, but many forces; one Mind or at least Mind-stuff, but many mental beings; one Spirit, but many souls. Perhaps periodically this multiplicity goes back, is dissolved into, is swallowed up by the One from which it was originally evolved; but still the fact that it has evolved and got involved again, compels us to suppose a possibility and even a necessity of its renewed evolution: it is not then really destroyed. The Adwaitin by his Yoga goes back to the One, feels himself merged, believes that he has got rid of the Many, proved perhaps their unreality; but it is the achievement of an individual, of one of the Many, and the Many go on existing in spite of it. The achievement proves only that there is a plane of consciousness on which the soul can realise and not merely perceive by the intellect the oneness of the Spirit, and it proves nothing else. Therefore, on this truth of eternal oneness and eternal multiplicity Heraclitus fixes and anchors himself; from his firm acceptance of it, not reasoning it away but accepting all its consequences, flows all the rest of his philosophy.
  
  Still, one question remains to be resolved before we can move a step farther. Since there is an eternal One, what is that? Is it Force, Mind, Matter, Soul? or, since Matter has many principles, is it some one principle of Matter which has evolved all the rest or which by some power of its own activity has changed into all that we see? The old Greek thinkers conceived of cosmic Substance as possessed of four elements, omitting or not having arrived at the fifth, Ether, in which Indian analysis found the first and original principle. In seeking the nature of the original substance they fixed then on one or other of these four as the primordial Nature, one finding it in Air, another in Water, while Heraclitus, as we have seen, describes or symbolises the source and reality of all things as an ever-living Fire. “No man or god” he says “has created the universe, but ever there was and is and will be the ever-living Fire.”
  
  --
  
  It is doubtful how far the earlier Greek philosophic thinkers preserved any of these complex conceptions in their generalisations about the original principle. But Heraclitus has clearly an idea of something more than a physical substance or energy in his concept of the ever-living Fire. Fire is to him the physical aspect, as it were, of a great burning creative, formative and destructive force, the sum of all whose processes is a constant and unceasing change. The idea of the One which is eternally becoming Many and the Many which is eternally becoming One and of that One therefore not so much as stable substance or essence as active Force, a sort of substantial Will-to-become, is the foundation of Heraclitus’ philosophy.
  
  Nietzsche, whom Mr. Ranade rightly affiliates to Heraclitus, Nietzsche, the most vivid, concrete and suggestive of modern thinkers, as is Heraclitus among the early Greeks, founded his whole philosophical thought on this conception of existence as a vast Will-to-become and of the world as a play of Force; divine Power was to him the creative Word, the beginning of all things and that to which life aspires. But he affirms Becoming only and excludes Being from his view of things; hence his philosophy is in the end unsatisfactory, insufficient, lop-sided; it stimulates, but solves nothing. Heraclitus does not exclude Being from the data of the problem of existence, although he will not make any opposition or gulf between that and Becoming. By his conception of existence as at once one and many, he is bound to accept these two aspects of his ever-living Fire as simultaneously true, true in each other; Being is an eternal becoming and yet the Becoming resolves itself into eternal being. All is in flux, for all is change of becoming; we cannot step into the same waters twice, for it is other and yet other waters that are flowing on. And yet, with his keen eye on the truth of things, preoccupied though he was with this aspect of existence, he could not help seeing another truth behind it. The waters into which we step, are and are not the same; our own existence is an eternity and an inconstant transience; we are and we are not. Heraclitus does not solve the contradiction; he states it and in his own way tries to give some account of its process.
  
  That process he sees as a constant change and a changing back, an exchange and an interchange in a constant whole,—managed for the rest by a clash of forces, by a creative and determinative strife, “war which is the father and king of all things.” Between Fire as the Being and Fire in the Becoming existence describes a downward and upward movement—pravṛtti and nivṛtti—which has been called the “back-returning road” upon which all travels. These are the master ideas of the thought of Heraclitus.
  ***
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  Two apophthegms of Heraclitus give us the starting-point of his whole thinking. They are his saying that it is wisdom to admit that all things are one and his other saying “One out of all and all out of One.” How are we to understand these two pregnant utterances? Must we read them into each other and conclude that for Heraclitus the One only exists as resultant of the many even as the many only exist as a becoming of the One? Mr. Ranade seems to think so; he tells us that this philosophy denies Being and affirms only Becoming,—like Nietzsche, like the Buddhists. But surely this is to read a little too much into Heraclitus’ theory of perpetual change, to take it too much by itself. If that was his whole belief, it is difficult to see why he should seek for an original and eternal principle, the ever-living Fire which creates all by its perpetual changing, governs all by its fiery force of the “thunderbolt”, resolves all back into itself by a cyclic conflagration, difficult to account for his theory of the upward and downward way, difficult to concede what Mr. Ranade contends, that Heraclitus did hold the theory of a cosmic conflagration or to imagine what could be the result of such a cosmic catastrophe. To reduce all becoming into Nothing? Surely not; Heraclitus’ thought is at the very antipodes from speculative Nihilism. Into another kind of becoming? Obviously not, since by an absolute conflagration existing things can only be reduced into their eternal principle of being, into Agni, back into the immortal Fire. Something that is eternal, that is itself eternity, something that is for ever one,—for the cosmos is eternally one and many and does not by becoming cease to be one,—something that is God (Zeus), something that can be imaged as Fire which, if an ever-active force, is yet a substance or at least a substantial force and not merely an abstract Will-to-become,—something out of which all cosmic becoming arises and into which it returns, what is this but eternal Being?
  
   Heraclitus was greatly preoccupied with his idea of eternal becoming, for him the one right account of the cosmos, but his cosmos has still an eternal basis, a unique original principle. That distinguishes his thought radically from Nietzsche’s or the Buddhists’. The later Greeks derived from him the idea of the perpetual stream of things, “All things are in flux.” The idea of the universe as constant motion and unceasing change was always before him, and yet behind and in it all he saw too a constant principle of determination and even a mysterious principle of identity. Every day, he says, it is a new sun that rises; yes, but if the sun is always new, exists only by change from moment to moment, like all things in Nature, still it is the same ever-living Fire that rises with each Dawn in the shape of the sun. We can never step again into the same stream, for ever other and other waters are flowing; and yet, says Heraclitus, “we do and we do not enter into the same waters, we are and we are not.” The sense is clear; there is an identity in things, in all existences, sarvabhūtāni, as well as a constant changing; there is a Being as well as a Becoming and by that we have an eternal and real existence as well as a temporary and apparent, are not merely a constant mutation but a constant identical existence. Zeus exists, a sempiternal active Fire and eternal Word, a One by which all things are unified, all laws and results perpetually determined, all measures unalterably maintained. Day and Night are one, Death and Life are one, Youth and Age are one, Good and Evil are one, because that is One and all these are only its various shapes and appearances.
  
   Heraclitus would not have accepted a purely psychological principle of Self as the origin of things, but in essence he is not very far from the Vedantic position. The Buddhists of the Nihilistic school used in their own way the image of the stream and the image of the fire. They saw, as Heraclitus saw, that nothing in the world is for two moments the same even in the most insistent continuity of forms. The flame maintains itself unchanged in appearance, but every moment it is another and not the same fire; the stream is sustained in its flow by ever new waters. From this they drew the conclusion that there is no essence of things, nothing self-existent; the apparent becoming is all that we can call existence, behind it there is eternal Nothing, the absolute Void, or perhaps an original Non-Being. Heraclitus saw, on the contrary, that if the form of the flame only exists by a constant change, a constant exchange rather of the substance of the wick into the substance of the fiery tongue, yet there must be a principle of their existence common to them which thus converts itself from one form into another;—even if the substance of the flame is always changing, the principle of Fire is always the same and produces always the same results of energy, maintains always the same measures.
  
  The Upanishad too describes the cosmos as a universal motion and becoming; it is all this that is mobile in the mobility, jagatyāṁ jagat,—the very word for universe, jagat, having the radical sense of motion, so that the whole universe, the macrocosm, is one vast principle of motion and therefore of change and instability, while each thing in the universe is in itself a microcosm of the same motion and instability Existences are “all becomings”; the Self-existent Atman, Swayambhu, has become all becomings, ātmā eva abhūt sarvāṇi bhūtāni. The relation between God and World is summed up in the phrase, “It is He that has moved out everywhere, sa paryagāt“; He is the Lord, the Seer and Thinker, who becoming everywhere— Heraclitus’ Logos, his Zeus, his One out of which come all things—“has fixed all things rightly according to their nature from years sempiternal”,— Heraclitus’ “All things are fixed and determined.” Substitute his Fire for the Vedantic Atman and there is nothing in the expressions of the Upanishad which the Greek thinker would not have accepted as another figure of his own thought. And do not the Upanishads use among other images this very symbol of the Fire? “As one Fire has entered into the world and taken shapes according to the various forms in the world,” so the one Being has become all these names and forms and yet remains the One. Heraclitus tells us precisely the same thing; God is all contraries, “He takes various shapes just as fire, when it is mingled with spices, is named according to the savour of each.” Each one names Him according to his pleasure, says the Greek seer, and He accepts all names and yet accepts none, not even the highest name of Zeus. “He consents and yet at the same time does not consent to be called by the name of Zeus.” So too said Indian Dirghatamas of old in his long hymn of the divine Mysteries in the Rig Veda, “One existent the sages call by many names.” Though He assumes all these forms, says the Upanishad, He has no form that the vision can seize, He whose name is a mighty splendour. We see again how close are the thoughts of the Greek and very often even his expressions and images to the sense and style of the Vedic and Vedantic sages.
  
  We must put each of Heraclitus’ apophthegms into its right place if we would understand his thought. “It is wise to admit that all things are one,”—not merely, be it noted, that they came from oneness and will go back to oneness, but that they are one, now and always,—all is, was and ever will be the ever-living Fire. All seems to our experience to be many, an eternal becoming of manifold existences; where is there in it any principle of eternal identity? True, says Heraclitus, so it seems; but wisdom looks beyond and does see the identity of all things; Night and Day, Life and Death, the good and the evil, all are one, the eternal, the identical; those who see only a difference in objects, do not know the truth of the objects they observe. “Hesiod did not know day and night; for it is the One,”—esti gar hen, asti hi ekam. Now, an eternal and identical which all things are, is precisely what we mean by Being; it is precisely what is denied by those who see only Becoming. The Nihilistic Buddhists1 insisted that there were only so many ideas, vijñānāni, and impermanent forms which were but the combination of parts and elements: no oneness, no identity anywhere; get beyond ideas and forms, you get to self-extinction, to the Void, to Nothing. Yet one must posit a principle of unity somewhere, if not at the base or in the secret being of things, yet in their action. The Buddhists had to posit their universal principle of Karma which, when you think of it, comes after all to a universal energy as the cause of the world, a creator and preserver of unchanging measures. Nietzsche denied Being, but had to speak of a universal Will-to-be; which again, when you come to think of it, seems to be no more than a translation of the Upanishadic tapo brahma, “Will-Energy is Brahman.” The later Sankhya denied the unity of conscious existences, but asserted the unity of Nature, Prakriti, which is again at once the original principle and substance of things and the creative energy, the phusis of the Greeks. It is indeed wise to agree that all things are one; for vision drives at that, the soul and the heart reach out to that, thought comes circling round to it in the very act of denial.
  
   Heraclitus saw what all must see who look at the world with any attention, that there is something in all this motion and change and differentiation which insists on stability, which goes back to sameness, which assures unity, which triumphs into eternity. It has always the same measures; it is, was and ever will be. We are the same in spite of all our differences; we start from the same origin, proceed by the same universal laws, live, differ and strive in the bosom of an eternal oneness, are seeking always for that which binds all beings together and makes all things one. Each sees it in his own way, lays stress on this or that aspect of it, loses sight of or diminishes other aspects, gives it therefore a different name—even as Heraclitus, attracted by its aspect of creative and destructive Force, gave it the name of Fire. But when he generalises, he puts it widely enough; it is the One that is All, it is the All that is One,—Zeus, eternity, the Fire. He could have said with the Upanishad, “All this is the Brahman”, sarvaṁ khalu idaṁ brahma, though he could not have gone on and said, “This Self is the Brahman”, but would have declared rather of Agni what a Vedantic formula says of Vayu, tvaṁ pratyakṣaṁ brahmāsi, “Thou art manifest Brahman.”
  
  But we may admit the One in different ways. The Adwaitins affirmed the One, the Being, but put away “all things” as Maya, or they recognised the immanence of the Being in these becomings which are yet not-Self, not That. Vaishnava philosophy saw existence as eternally one in the Being, God, eternally many by His nature or conscious-energy in the souls whom He becomes or who exist in her. In Greece also Anaximander denied the multiple reality of the Becoming. Empedocles affirmed that the All is eternally one and many; all is one which becomes many and then again goes back to oneness. But Heraclitus will not so cut the knot of the riddle. “No,” he says in effect, “I hold to my idea of the eternal oneness of all things; never do they cease to be one. It is all my ever-living Fire that takes various shapes and names, changes itself into all that is and yet remains itself, not at all by any illusion or mere appearance of becoming, but with a severe and positive reality.” All things then are in their reality and substance and law and reason of their being the One; the One in its shapes, values, changings becomes really all things. It changes and is yet immutable: for it does not increase or diminish, nor does it lose for a moment its eternal nature and identity which is that of the ever-living Fire. Many values which reduce themselves to the same standard and judge of all values; many forces which go back to the same unalterable energy; many becomings which both represent and amount to one identical Being.
  
  Here Heraclitus brings in his formula of “One out of all and all out of One”, which is his account of the process of the cosmos just as his formula “All things are one” is his account of the eternal truth of the cosmos. One, he says, in the process of the cosmos is always becoming all things from moment to moment, hence the eternal flux of things; but all things also are eternally going back to their principle of oneness; hence the unity of the cosmos, the sameness behind the flux of becoming, the stability of measures, the conservation of energy in all changes. This he explains farther by his theory of change as in its character a constant exchange. But is there then no end to this simultaneous upward and downward motion of things? As the downward has so far prevailed as to create the cosmos, will not the upward too prevail so as to dissolve it back into the ever-living Fire? Here we come to the question whether Heraclitus did or did not hold the theory of a periodic conflagration or pralaya. “Fire will come on all things and judge and convict them.” If he held it, then we have again another striking coincidence of Heraclitus’ thought with our familiar Indian notions, the periodic pralaya, the Puranic conflagration of the world by the appearance of the twelve suns, the Vedantic theory of the eternal cycles of manifestation and withdrawal from manifestation. In fact, both the lines of thought are essentially the same and had to arrive inevitably at the same conclusions.
  
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  We have the same idea of an evolution of successive conditions of energy out of a primal substance-force in the Indian theory of Sankhya. There indeed the system proposed is more complete and satisfying. It starts with the original or root energy, mūla prakṛti, which as the first substance, pradhāna, evolves by development and change into five successive principles. Ether, not fire, is the first principle, ignored by the Greeks, but rediscovered by modern Science;1 there follow air, fire, the igneous, radiant and electric energy, water, earth, the fluid and solid. The Sankhya, like Anaximenes, puts Air first of the four principles admitted by the Greeks, though it does not like him make it the original substance, and it thus differs from the order of Heraclitus. But it gives to the principle of fire the function of creating all forms,—as Agni in the Veda is the great builder of the worlds,—and here at least it meets his thought; for it is as the energetic principle behind all formation and mutation that Heraclitus must have chosen Fire as his symbol and material representative of the One. We may remember in this connection how far modern Science has gone to justify these old thinkers by the importance it gives to electricity and radio-active forces— Heraclitus’ fire and thunderbolt, the Indian triple Agni—in the formation of atoms and in the transmutation of energy.
  
  But the Greeks failed to go forward to that final discrimination which India attributed to Kapila, the supreme analytical thinker,—the discrimination between Prakriti and her cosmic principles, her twenty-four tattwas forming the subjective and objective aspects of Nature, and between Prakriti and Purusha, Conscious-Soul and Nature-Energy. Therefore while in the Sankhya ether, fire and the rest are only principles of the objective evolution of Prakriti, evolutionary aspects of the original phusis, the early Greeks could not get back beyond these aspects of Nature to the idea of a pure energy, nor could they at all account for her subjective side. The Fire of Heraclitus has to do duty at once for the original substance of all Matter and for God and Eternity. This preoccupation with Nature-Energy and the failure to fathom its relations with Soul has persisted in modern scientific thought, and we find there too the same attempt to identify some primary principle of Nature, ether or electricity, with the original Force.
  
  However that may be, the theory of the creation of the world by some kind of evolutionary change out of the original substance or energy, by pariṇāma, is common to the early Greek and the Indian systems, however they may differ about the nature of the original phusis. The distinction of Heraclitus among the early Greek sages is his conception of the upward and downward road, one and the same in the descent and the return. It corresponds to the Indian idea of nivṛtti and pravṛtti, the double movement of the Soul and Nature,—pravṛtti, the moving out and forward, nivṛtti, the moving back and in. The Indian thinkers were preoccupied with this double principle so far as it touches the action of the individual soul entering into the procession of Nature and drawing back from it; but still they saw a similar, a periodic movement forward and back of Nature itself which leads to an ever-repeated cycle of creation and dissolution; they held the idea of a periodic pralaya. Heraclitus’ theory would seem to demand a similar conclusion. Otherwise we must suppose that the downward tendency, once in action, has always the upper hand over the upward or that cosmos is eternally proceeding out of the original substance and eternally returning to it, but never actually returns. The Many are then eternal not only in power of manifestation, but in actual fact of manifestation.
  
  It is possible that Heraclitus may so have thought, but it is not the logical conclusion of his theory; it contradicts the evident suggestion of his metaphor about the road which implies a starting-point and a point of return; and we have too the distinct statement of the Stoics that he believed in the theory of conflagration,—an assertion which they are hardly likely to have made if this were not generally accepted as his teaching. The modern arguments against enumerated by Mr. Ranade are founded upon misconceptions. Heraclitus’ affirmation is not simply that the One is always Many, the Many always One, but in his own words, “out of all the One and out of One all.” Plato‘s phrasing of the thought, “the reality is both many and one and in its division it is always being brought together,” states the same idea in different language. It means a constant current and back-current of change, the upward and downward road, and we may suppose that as the One by downward change becomes completely the All in the descending process, yet remains eternally the one ever-living Fire, so the All by upward change may resort completely to the One and yet essentially exist, since it can again return into various being by the repetition of the downward movement. All difficulty disappears if we remember that what is implied is a process of evolution and involution,—so too the Indian word for creation, sṛṣṭi, means a release or bringing forth of what is held in, latent,—and that the conflagration destroys existing forms, but not the principle of multiplicity. There will be then no inconsistency at all in Heraclitus’ theory of a periodic conflagration; it is rather, that being the highest expression of change, the complete logic of his system.
  
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  If it is the law of Change that determines the evolution and involution of the one downward and upward road, the same law prevails all along the path, through all its steps and returns, in all the million transactions of the wayside. There is everywhere the law of exchange and interchange, amoibē. The unity and the multiplicity have at every moment this active relation to each other. The One is constantly exchanging itself for the many; that gold has been given, you have instead these commodities, but in fact they are only so much value of the gold. The many are constantly exchanging themselves for the One; these commodities are given, disappear, are destroyed, we say, but in their place there is the gold, the original substance-energy to the value of the commodities. You see the sun and you think it is the same sun always, but really it is a new sun that rises each day; for it is the Fire’s constant giving of itself in exchange for the elemental commodities that compose the sun which preserves its form, its energy, its movement, all its measures. Science shows us that this is true of all things, of the human body, for instance; it is always the same, but it preserves its apparent identity only by a constant change. There is a constant destruction, yet there is no destruction. Energy distributes itself, but never really dissipates itself; change and unalterable conservation of energy in the change are the law, not destruction. If this world of multiplicity is destroyed in the end by Fire, yet there is no end and it is not destroyed, but only exchanged for the Fire. Moreover, there is exchange between all these becomings which are only so many active values of the Being, commodities that are a fixed value and measure of the universal gold. Fire takes of its substance from one form and gives to another, changes one apparent value of its substance into another apparent value, but the substance-energy remains the same and the new value is the equivalent of the old,—as when it turns fuel into smoke and cinders and ashes. Modern Science with a more accurate knowledge of what actually happens in this change, yet confirms Heraclitus‘ conclusion. It is the law of the conservation of energy.
  
  Practically, the active secret of life is there; all life physical or mental or merely dynamic maintains itself by constant change and interchange. Still, Heraclitus’ account is so far not altogether satisfactory. The measure, the value of the energy exchanged remains unaltered even when the form is altered, but why should also the cosmic commodities we have for the universal gold be fixed and in a way unchanging? What is the explanation, how comes about this eternity of principles and elements and kinds of combination and this persistence and recurrence of the same forms which we observe in the cosmos? Why in this constant cosmic flux should everything after all remain the same? Why should the sun, though always new, be yet for all practical purposes the same sun? Why should the stream be, as Heraclitus himself admits, the same stream although it is ever other and other waters that are flowing? It was in this connection that Plato brought in his eternal, ideal plane of fixed ideas, by which he seems to have meant at once an originating real-idea and an original ideal schema for all things. An idealistic philosophy of the Indian type might say that this force, the Shakti which you call Fire, is a consciousness which preserves by its energy its original scheme of ideas and corresponding forms of things But Heraclitus gives us another account, not quite satisfactory, yet profound and full of suggestive truth; it is contained in his striking phrases about war and justice and tension and the Furies pursuing the transgressor of measures. He is the first thinker to see the world entirely in the terms of Power.
  
  What is the nature of this exchange? It is strife, eris, it is war, polemos! What is the rule and result of the war? It is justice. How acts that justice? By a just tension and compensation of forces which produce the harmony of things and therefore, we presume, their stability. “War is the father of all and the king of all”; “All things becoming according to strife”; “To know that strife is justice”; these are his master apophthegms in this matter. At first we do not see why exchange should be strife; it would seem rather to be commerce. Strife there is, but why should there not also be peaceful and willing interchange? Heraclitus will have none of it; no peace! he would agree with the modern Teuton that commerce itself is a department of War. It is true there is a commerce, gold for commodities, commodities for gold, but the commerce itself and all its circumstances are governed by a forceful, more, a violent compulsion of the universal Fire. That is what he means by the Furies pursuing the sun; “for fear of Him” says the Upanishad “the wind blows … and death runs.” And between all beings there is a constant trial of strength; by that warfare they come into being, by that their measures are maintained. We see that he is right; he has caught the initial aspect of cosmic Nature. Everything here is a clash of forces and by that clash and struggle and clinging and wrestling things not only come into being, but are maintained in being. Karma? Laws? But different laws meet and compete and by their tension the balance of the world is maintained. Karma? It is the forcible justice of an eternal compelling Power and it is the Furies pursuing us if we transgress our measures.
  
  War, contends Heraclitus, is not mere injustice, chaotic violence; it is justice, although a violent justice, the only kind possible. Again, from that point of view, we see that he is right. By the energy expended and its value shall the fruits be determined, and where two forces meet, expenditure of energy means a trial of strength. Shall not then the rewards be to the strong according to his strength and to the weak according to his weakness? So it is at least in the world, the primal law, although subject to the help of the weak by the strong which need not after all be an injustice or a violation of measures, in spite of Nietzsche and Heraclitus. And is there not after all sometimes a tremendous strength behind weakness, the very strength of the pressure on the oppressed which brings its terrible reaction, the back return of the bow, Zeus, the eternal Fire, observing his measures?
  
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  Because of this insistence on the relativity of good and evil, Heraclitus is thought to have enunciated some kind of supermoralism; but it is well to see carefully to what this supermoralism of Heraclitus really amounts. Heraclitus does not deny the existence of an absolute; but for him the absolute is to be found in the One, in the Divine,—not the gods, but the one supreme Divinity, the Fire. It has been objected that he attributes relativity to God, because he says that the first principle is willing and yet not willing to be called by the name of Zeus. But surely this is to misunderstand him altogether. The name Zeus expresses only the relative human idea of the Godhead; therefore while God accepts the name, He is not bound or limited by it. All our concepts of Him are partial and relative; “He is named according to the pleasure of each.” This is nothing more nor less than the truth proclaimed by the Vedas, “One existent the sages call by many names.” Brahman is willing to be called Vishnu, and yet he is not willing, because he is also Brahma and Maheshwara and all the gods and the world and all principles and all that is, and yet not any of these things, neti neti. As men approach him, so he accepts them. But the One to Heraclitus as to the Vedantin is absolute.
  
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  Does it follow that the relative view-point has no validity at all? Not for a moment. On the contrary, it must be the expression, proper to each mentality according to the necessity of its nature and standpoint, of the divine Law. Heraclitus says that plainly; “Fed are all human laws by one, the divine.” That sentence ought to be quite sufficient to protect Heraclitus against the charge of antinomianism. True, no human law is the absolute expression of the divine justice, but it draws its validity, its sanction from that and is valid for its purpose, in its place, in its proper time, has its relative necessity. Even though men’s notions of good and justice vary in the mutations of the becoming, yet human good and justice persist in the stream of things, preserve a measure Heraclitus admits relative standards, but as a thinker he is obliged to go beyond them. All is at once one and many, an absolute and a relative, and all the relations of the many are relativities, yet are fed by, go back to, persist by that in them which is absolute.
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  The ideas of Heraclitus on which I have so far laid stress, are general, philosophical, metaphysical; they glance at those first truths of existence, devānāṁ prathamā vratāni,1 for which philosophy first seeks because they are the key to all other truths. But what is their practical effect on human life and aspiration? For that is in the end the real value of philosophy for man, to give him light on the nature of his being, the principles of his psychology, his relations with the world and with God, the fixed lines or the great possibilities of his destiny. It is the weakness of most European philosophy—not the ancient—that it lives too much in the clouds and seeks after pure metaphysical truth too exclusively for its own sake; therefore it has been a little barren because much too indirect in its bearing on life. It is the great distinction of Nietzsche among later European thinkers to have brought back something of the old dynamism and practical force into philosophy, although in the stress of this tendency he may have neglected unduly the dialectical and metaphysical side of philosophical thinking. No doubt, in seeking Truth we must seek it for its own sake first and not start with any preconceived practical aim and prepossession which would distort our disinterested view of things; but when Truth has been found, its bearing on life becomes of capital importance and is the solid justification of the labour spent in our research. Indian philosophy has always understood its double function; it has sought the Truth not only as an intellectual pleasure or the natural dharma of the reason, but in order to know how man may live by the Truth or strive after it; hence its intimate influence on the religion, the social ideas, the daily life of the people, its immense dynamic power on the mind and actions of Indian humanity. The Greek thinkers, Pythagoras, Socrates, Plato, the Stoics and Epicureans, had also this practical aim and dynamic force, but it acted only on the cultured few. That was because Greek philosophy, losing its ancient affiliation to the Mystics, separated itself from the popular religion; but as ordinarily Philosophy alone can give light to Religion and save it from crudeness, ignorance and superstition, so Religion alone can give, except for a few, spiritual passion and effective power to Philosophy and save it from becoming unsubstantial, abstract and sterile. It is a misfortune for both when the divine sisters part company.
  
  But when we seek among Heraclitus’ sayings for the human application of his great fundamental thoughts, we are disappointed. He gives us little direct guidance and on the whole leaves us to draw our own profit from the packed opulence of his first ideas. What may be called his aristocratic view of life, we might regard possibly as a moral result of his philosophical conception of Power as the nature of the original principle. He tells us that the many are bad, the few good and that one is to him equal to thousands, if he be the best. Power of knowledge, power of character,—character, he says, is man’s divine force,—power and excellence generally are the things that prevail in human life and are supremely valuable, and these things in their high and pure degree are rare among men, they are the difficult attainment of the few. From that, true enough so far as it goes, we might deduce a social and political philosophy. But the democrat might well answer that if there is an eminent and concentrated virtue, knowledge and force in the one or the few, so too there is a diffused virtue, knowledge and force in the many which acting collectively may outweigh and exceed isolated or rare excellences. If the king, the sage, the best are Vishnu himself, as old Indian thought also affirmed, to a degree to which the ordinary man, prākṛto janaḥ, cannot pretend, so also are “the five”, the group, the people. The Divine is samaṣṭi as well as vyaṣṭi, manifested in the collectivity as well as in the individual, and the justice on which Heraclitus insists demands that both should have their effect and their value; they depend indeed and draw on each other for the effectuation of their excellences.
  
  Other sayings of Heraclitus are interesting enough, as when he affirms the divine element in human laws,—and that is also a profound and fruitful sentence. His views on the popular religion are interesting, but move on the surface and do not carry us very far even on the surface. He rejects with a violent contempt the current degradation of the old mystic formulas and turns from them to the true mysteries, those of Nature and of our being, that Nature which, as he says, loves to be hidden, is full of mysteries, ever occult. It is a sign that the lore of the early Mystics had been lost, the spiritual sense had departed out of their symbols, even as in Vedic India; but there took place in Greece no new and powerful movement which could, as in India, replace them by new symbols, new and more philosophic restatements of their hidden truths, new disciplines, schools of Yoga. Attempts, such as that of Pythagoras, were made; but Greece at large followed the turn given by Heraclitus, developed the cult of the reason and left the remnants of the old occult religion to become a solemn superstition and a conventional pomp.
  
  Doubly interesting is his condemnation of animal sacrifice; it is, he says, a vain attempt at purification by defilement of oneself with blood, as if we were to cleanse mud-stained feet with mud. Here we see the same trend of revolt against an ancient and universal religious practice as that which destroyed in India the sacrificial system of the Vedic religion,—although Buddha‘s great impulse of compassion was absent from the mind of Heraclitus: pity could never have become a powerful motive among the old Mediterranean races. But the language of Heraclitus shows us that the ancient system of sacrifice in Greece and in India was not a mere barbaric propitiation of savage deities, as modern inquiry has falsely concluded; it had a psychological significance, purification of the soul as well as propitiation of higher and helpful powers, and was therefore in all probability mystic and symbolical; for purification was, as we know, one of the master ideas of the ancient Mysteries. In India of the Gita, in the development of Judaism by the prophets and by Jesus, while the old physical symbols were discouraged and especially the blood-rite, the psychological idea of sacrifice was saved, emphasised and equipped with subtler symbols, such as the Christian Eucharist and the offerings of the devout in the Shaiva or Vaishnava temples. But Greece with its rational bent and its insufficient religious sense was unable to save its religion; it tended towards that sharp division between philosophy and science on one side and religion on the other which has been so peculiar a characteristic of the European mind. Here too Heraclitus was, as in so many other directions, a forerunner, an indicator of the natural bent of occidental thought.
  
  Equally striking is his condemnation of idol-worship, one of the earliest in human history,—“he who prays to an image is chattering to a stone wall.” The intolerant violence of this protestant rationalism and positivism makes Heraclitus again a precursor of a whole movement of the human mind. It is not indeed a religious protest such as that of Mahomed against the naturalistic, Pagan and idolatrous polytheism of the Arabs or of the Protestants against the aesthetic and emotional saint-worship of the Catholic Church, its Mariolatry and use of images and elaborate ritual; its motive is philosophic, rational, psychological. Heraclitus was not indeed a pure rationalist He believes in the Gods, but as psychological presences, cosmic powers, and he is too impatient of the grossness of the physical image, its hold on the senses, its obscuration of the psychological significance of the godheads to see that it is not to the stone, but to the divine person figured in the stone that the prayer is offered. It is noticeable that in his conception of the gods he is kin to the old Vedic seers, though not at all a religious mystic in his temperament. The Vedic religion seems to have excluded physical images and it was the protestant movements of Jainism and Buddhism which either introduced or at least popularised and made general the worship of images in India. Here too Heraclitus prepares the way for the destruction of the old religion, the reign of pure philosophy and reason and the void which was filled up by Christianity; for man cannot live by reason alone. When it was too late, some attempt was made to re-spiritualise the old religion, and there was the remarkable effort of Julian and Libanius to set up a regenerated Paganism against triumphant Christianity; but the attempt was too unsubstantial, too purely philosophic, empty of the dynamic power of the religious spirit. Europe had killed its old creeds beyond revival and had to turn for its religion to Asia.
  
  Thus, for the general life of man Heraclitus has nothing to give us beyond his hint of an aristocratic principle in society and politics,—and we may note that this aristocratic bent was very strong in almost all the subsequent Greek philosophers. In religion his influence tended to the destruction of the old creed without effectively putting anything more profound in its place; though not himself a pure rationalist, he prepared the way for philosophic rationalism. But even without religion philosophy by itself can give us at least some light on the spiritual destiny of man, some hope of the infinite, some ideal perfection after which we can strive. Plato who was influenced by Heraclitus, tried to do this for us; his thought sought after God, tried to seize the ideal, had its hope of a perfect human society. We know how the Neo-platonists developed his ideas under the influence of the East and how they affected Christianity. The Stoics, still more directly the intellectual descendants of Heraclitus, arrived at very remarkable and fruitful ideas of human possibility and a powerful psychological discipline,—as we should say in India, a Yoga,—by which they hoped to realise their ideal. But what has Heraclitus himself to give us? Nothing directly; we have to gather for ourselves whatever we can from his first principles and his cryptic sentences.
  
   Heraclitus was regarded in ancient times as a pessimistic thinker and we have one or two sayings of his from which we can, if we like, deduce the old vain gospel of the vanity of things. Time, he says, is playing draughts like a child, amusing itself with counters, building castles on the sea-shore only to throw them down again. If that is the last word, then all human effort and aspiration are vain. But on what primary philosophical conception does this discouraging sentence depend? Everything turns on that; for in itself this is no more than an assertion of a self-evident fact, the mutability of things and the recurrent transiency of forms. But if the principles which express themselves in forms are eternal or if there is a Spirit in things which finds its account in the mutations and evolutions of Time and if that Spirit dwells in the human being as the immortal and infinite power of his soul, then no conclusion of the vanity of the world or the vanity of human existence arises. If indeed the original and eternal principle of Fire is a purely physical substance or force, then, truly, since all the great play and effort of consciousness in us must sink and dissolve into that, there can be no permanent spiritual value in our being, much less in our works. But we have seen that Heraclitus’ Fire cannot be a purely physical or inconscient principle. Does he then mean that all our existence is merely a continual changeable Becoming, a play or Lila with no purpose in it except the playing and no end except the conviction of the vanity of all cosmic activity by its relapse into the indistinguishable unity of the original principle or substance? For even if that principle, the One to which the many return, be not merely physical or not really physical at all, but spiritual, we may still, like the Mayavadins, affirm the vanity of the world and of our human existence, precisely because the one is not eternal and the other has no eventual aim except its own self-abolition after the conviction of the vanity and unreality of all its temporal interests and purposes. Is the conviction of the world by the one absolute Fire such a conviction of the vanity of all the temporal and relative values of the Many?
  
  That is one sense in which we can understand the thought of Heraclitus. His idea of all things as born of war and existing by strife might, if it stood by itself, lead us to adopt, even if he himself did not clearly arrive at, that conclusion. For if all is a continual struggle of forces, its best aspect only a violent justice and the highest harmony only a tension of opposites without any hope of a divine reconciliation, its end a conviction and destruction by eternal Fire, all our ideal hopes and aspirations are out of place; they have no foundation in the truth of things. But there is another side to the thought of Heraclitus. He says indeed that all things come into being “according to strife”, by the clash of forces, are governed by the determining justice of war. He says farther that all is utterly determined, fated. But what then determines? The justice of a clash of forces is not fate; forces in conflict determine indeed, but from moment to moment, according to a constantly changing balance always modifiable by the arising of new forces. If there is predetermination, an inevitable fate in things, then there must be some power behind the conflict which determines them, fixes their measures. What is that power? Heraclitus tells us; all indeed comes into being according to strife, but also all things come into being according to Reason, kat’ erin but also kata ton logon. What is this Logos? It is not an inconscient reason in things, for his Fire is not merely an inconscient force, it is Zeus and eternity. Fire, Zeus is Force, but it is also an Intelligence; let us say then that it is an intelligent Force which is the origin and master of things. Nor can this Logos be identical in its nature with the human reason; for that is an individual and therefore relative and partial judgment and intelligence which can only seize on relative truth, not on the true truth of things, but the Logos is one and universal, an absolute reason therefore combining and managing all the relativities of the many. Was not then Philo justified in deducing from this idea of an intelligent Force originating and governing the world, Zeus and Fire, his interpretation of the Logos as “the divine dynamic, the energy and the self-revelation of God”? Heraclitus might not so have phrased it, might not have seen all that his thought contained, but it does contain this sense when his different sayings are fathomed and put together in their consequences.
  
  --
  
  Does the thought of Heraclitus admit of any such hope as the Vedic seers held and hymned with so triumphant a confidence? or does it even give ground for any aspiration to some kind of a divine supermanhood such as his disciples the Stoics so sternly laboured for or as that of which Nietzsche, the modern Heraclitus, drew a too crude and violent figure? His saying that man is kindled and extinguished as light disappears into night, is commonplace and discouraging enough. But this may after all be only true of the apparent man Is it possible for man. in his becoming to raise his present fixed measures? to elevate his mental, relative, individual reason into direct communion with or direct participation in the divine and absolute reason? to inspire and raise the values of his human force to the higher values of the divine force? to become aware like the gods of an absolute good and an absolute beauty? to lift this mortal to the nature of immortality? Against his melancholy image of human transiency we have that remarkable and cryptic sentence, “the gods are mortals, men immortals”, which, taken literally, might mean that the gods are powers that perish and replace each other and the soul of man alone is immortal, but must at least mean that there is in man behind his outward transiency an immortal spirit. We have too his saying, “thou canst not find the limits of the soul”, and we have the profoundest of all Heraclitus’ utterances, “the kingdom is of the child.” If man is in his real being an infinite and immortal spirit, there is surely no reason why he should not awaken to his immortality, arise towards the consciousness of the universal, one and absolute, live in a higher self-realisation. “I have sought for myself” says Heraclitus; and what was it that he found?
  
  But there is one great gap and defect whether in his knowledge of things or his knowledge of the self of man. We see in how many directions the deep divining eye of Heraclitus anticipated the largest and profoundest generalisations of Science and Philosophy and how even his more superficial thoughts indicate later powerful tendencies of the occidental mind, how too some of his ideas influenced such profound and fruitful thinkers as Plato, the Stoics, the Neo-platonists. But in his defect also he is a forerunner; it illustrates the great deficiency of later European thought, such of it at least as has not been profoundly influenced by Asiatic religions or Asiatic mysticism. I have tried to show how often his thought touches and is almost identical with the Vedic and Vedantic. But his knowledge of the truth of things stopped with the vision of the universal reason and the universal force; he seems to have summed up the principle of things in these two first terms, the aspect of consciousness, the aspect of power, a supreme intelligence and a supreme energy. The eye of Indian thought saw a third aspect of the Self and of Brahman; besides the universal consciousness active in divine knowledge, besides the universal force active in divine will, it saw the universal delight active in divine love and joy. European thought, following the line of Heraclitus’ thinking, has fixed itself on reason and on force and made them the principles towards whose perfection our being has to aspire. Force is the first aspect of the world, war, the clash of energies; the second aspect, reason, emerges out of the appearance of force in which it is at first hidden and reveals itself as a certain justice, a certain harmony, a certain determining intelligence and reason in things; the third aspect is a deeper secret behind these two, universal delight, love, beauty which taking up the other two can establish something higher than justice, better than harmony, truer than reason,—unity and bliss, the ecstasy of our fulfilled existence. Of this last secret power Western thought has only seen two lower aspects, pleasure and aesthetic beauty; it has missed the spiritual beauty and the spiritual delight. For that reason Europe has never been able to develop a powerful religion of its own; it has been obliged to turn to Asia. Science takes possession of the measures and utilities of Force; rational philosophy pursues reason to its last subtleties; but inspired philosophy and religion can seize hold of the highest secret, uttamaṁ rahasyam.
  
   Heraclitus might have seen it if he had carried his vision a little farther. Force by itself can only produce a balance of forces, the strife that is justice; in that strife there takes place a constant exchange and, once this need of exchange is seen, there arises the possibility of modifying and replacing war by reason as the determinant principle of the exchange. This is the second effort of man, of which Heraclitus did not clearly see the possibility. From exchange we can rise to the highest possible idea of interchange, a mutual dependency of self-giving as the hidden secret of life; from that can grow the power of Love replacing strife and exceeding the cold balance of reason. There is the gate of the divine ecstasy. Heraclitus could not see it, and yet his one saying about the kingdom of the child touches, almost reaches the heart of the secret. For this kingdom is evidently spiritual, it is the crown, the mastery to which the perfected man arrives; and the perfect man is a divine child! He is the soul which awakens to the divine play, accepts it without fear or reserve, gives itself up in a spiritual purity to the Divine, allows the careful and troubled force of man to be freed from care and grief and become the joyous play of the divine Will, his relative and stumbling reason to be replaced by that divine knowledge which to the Greek, the rational man, is foolishness, and the laborious pleasure-seeking of the bound mentality to lose itself in the spontaneity of the divine Ananda; “for of such is the kingdom of heaven.” The Paramhansa, the liberated man, is in his soul bālavat, even as if a child.
  

36.07 - An Introduction To The Vedas, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Philosophy
  
   Katha, 11.1.10. (Whatever is there in the inner world is to be found here as well). In ancient times, not only in India, but in all countries of the world, symbolism was in vogue. We cannot read through those symbols. That is why we consider them black magic or rustic customs of the uncivilised. We can partly appreciate the political and artistic genius of Egypt. So at times we consider it equal or superior to ours. But we are unable to grasp her spiritual genius. Hence we do not hesitate to relegate it to the level of barbarism. We have hardly any spiritual realisation. What we understand is at best morality. We highly admire the art and literature of Greece. But in respect of Greek spirituality our knowledge is confined to Socrates. In the earlier period of Greek civilisation there was a current of deep spiritual culture, and what they used to call the Mysteries were only mysteries of spiritual yogic discipline. We fail to understand that the water-worship of Thales and the fire-worship of Heraclitus were not merely different aspects of Nature-worship. We do not like to believe that these terms "water" and "fire" can ever be the symbols of spiritual truths. We study the philosophies of Pythagoras and Plato. But we do not delve into the spiritual culture or esoteric aspect of which their philosophies are but outer expressions. Behind the mythologies of China, Japan, old-world America and Australia there lies a science of spiritual discipline which may not be recognised by the scientists, but those practising spirituality will not find it difficult to discover it.
  

4.0 - NOTES TO ZARATHUSTRA, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  the Greeks were wonderful, there was no haste about them.--My
  predecessors: Heraclitus, Empedocles, Spinoza, Goethe.
  

BOOK VI. - Of Varros threefold division of theology, and of the inability of the gods to contri bute anything to the happiness of the future life, #City of God, #Saint Augustine of Hippo, #Christianity
  
  Let us see, now, what he says concerning the second kind. "The second kind which I have explained," he says, "is that concerning which philosophers have left many books, in which they treat such questions as these: what gods there are, where they are, of what kind and character they are, since what time they have existed, or if they have existed from eternity; whether they are of fire, as Heraclitus believes; or of number, as Pythagoras; or of atoms, as Epicurus says; and other such things, which men's ears can more easily hear inside the walls of a school than outside in the Forum." He finds fault with nothing in this kind of theology which they call physical, and which belongs to philosophers, except that he has related their controversies among themselves, through which there has arisen a multitude of dissentient sects. Nevertheless he has removed this kind from the Forum, that is, from the populace, but he has shut it up in schools. But that first kind, most false and most base, he has not removed from the citizens. Oh, the religious ears of the people, and among them even those of the Romans, that are not able to bear what the philosophers dispute concerning the gods! But when the poets sing and stage-players act such things as are derogatory to the dignity and the nature of the immortals, such as may befall not a man merely, but the most contemptible man, they not only bear, but willingly listen to. Nor is this all, but they even consider that these things please the gods, and that they are propitiated by them.
  

BOOK XIII. - That death is penal, and had its origin in Adam's sin, #City of God, #Saint Augustine of Hippo, #Christianity
  
  [536] The former opinion was held by Democritus and his disciple Epicurus; the latter by Heraclitus, who supposed that "God amused Himself" by thus renewing worlds.
  

ENNEAD 02.01 - Of the Heaven., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  The incorruptibility of the heaven has been ascribed to its containing within its breast all things,201 and to the non-existence of any other thing into which it could change, as well as to the impossibility of its meeting anything exterior that could destroy it. These814 theories would indeed, in a reasonable manner, explain the incorruptibility of heaven considered as totality, and universe; but would fail to explain the perpetuity of the sun and of the other stars which are parts of heaven, instead of being the whole universe, as is the heaven. It would seem more reasonable that, just like the fire and similar things, the stars, and the world considered as universe would possess a perpetuity chiefly of form. It is quite possible that the heaven, without meeting any destructive exterior thing, should be subjected to a perpetual destruction such that it would preserve nothing identical but the form, from the mere mutual destruction of its parts. In this case its substrate, being in a perpetual flux, would receive its form from some other principle; and we would be driven to recognize in the universal living Organism what occurs in man, in the horse, and in other animals; namely, that the man or horse (considered as species) lasts forever, while the individual changes. (According to this view, then) the universe will not be constituted by one ever permanent part, the heaven, and another ceaselessly changing one, composed of terrestrial things. All these things will then be subject to the same condition though they might differ by longer or shorter duration, since celestial bodies are more durable. Such a conception of the perpetuity characteristic of the universe and its parts contains less ambiguity (than the popular notion), and would be freed from all doubt if we were to demonstrate that the divine power is capable of containing the universe in this manner. The theory that the world contains something perpetual in its individuality would demand not only a demonstration that the divine volition can produce such an effect, but also an explanation why certain things (according to that theory) are always identical (in form and individuality), while other things are identical only by their form. If the parts815 of the heaven alone remained identical (by their individuality), all other things also should logically remain (individually) identical.
  REJECTION OF THE OPINION OF Heraclitus.
  
  2. An admission that the heaven and the stars are perpetual in their individuality, while sublunary things are perpetual only in their form, would demand demonstration that a corporeal being can preserve its individuality as well as its form, even though the nature of bodies were a continual fluctuation. Such is the nature that the physical philosophers,202 and even Plato himself, attri bute not only to sublunar bodies, but even to celestial ones. "For," asks (Plato203), "how could corporeal and visible objects subsist ever immutable and identical with themselves?" (Plato) therefore admits the opinion of Heraclitus that "the sun itself is in a state of perpetual becoming (or, growth)."204
  ARISTOTLE HAS TO DEPEND ON QUINTESSENCE.

ENNEAD 03.01 - Concerning Fate., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  
  There are others (such as Heraclitus102), who, seeking the (supreme) principle of the universe, refer everything to it; saying that this principle penetrates, moves,89 and produces everything. This they call Fate, and the Supreme Cause. From it they derive everything; its motions are said to give rise not only to the things that are occurring, but even our thought. That is how the members of an animal do not move themselves, but receive the stimulus from the "governing principle" within them.
  THE ASTROLOGERS MAKE COSMIC DEDUCTIONS FROM PROGNOSTICATION.
  --
  The same objections apply to the doctrine of the philosophers who explain everything by other physical causes (such as "elements"). Principles of inferior nature might well warm us, cool us, or even make us perish; but they could not beget any of the operations which the soul produces; these have an entirely different cause.
  RESTATEMENT OF Heraclitus'S POSITION.
  

ENNEAD 03.02 - Of Providence., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
  
  4. We should not be surprised at water extinguishing fire, or at fire destroying some other element. Even this element was introduced to existence by some other element, and it is not surprising that it should be destroyed, since it did not produce itself, and was introduced to existence only by the destruction of some other element (as thought Heraclitus and the Stoics35). Besides, the extinguished fire is replaced by another active fire. In the incorporeal heaven, everything is permanent; in the visible heaven, the totality, as well as the more important and the most essential parts, are eternal. The souls, on passing through different bodies, (by virtue of their disposition36), themselves change on assuming some particular form; but, when they can do so, they stand outside of generation, remaining united to the universal Soul. The bodies are alive by their form, and by the whole that each of them constitutes (by its union with a soul), since they are animals, and since they nourish themselves; for in the sense-world life is mobile, but in the intelligible world it is immobile. Immobility necessarily begat movement, self-contained life was compelled to produce other life, and calm being naturally exhaled vibrating spirit.
  OPPOSITION AMONG ANIMALS.

ENNEAD 03.07 - Of Time and Eternity., #Plotinus - Complete Works Vol 03, #Plotinus, #Christianity
  
  201 As thought Heraclitus, Diog. Laert. ix. 8; Plato, Timaeus, p. 31; Cary, 11; Arist. Heaven, 1, 8, 9.
  
  202 Such as Heraclitus.
  
  --
  
  221 As thought Heraclitus and the Stoics, who thought that the stars fed themselves from the exhalations of the earth and the waters; see Seneca, Nat. Quest. vi. 16.
  

WORDNET



--- Overview of noun heraclitus

The noun heraclitus has 1 sense (no senses from tagged texts)
                  
1. Heraclitus ::: (a presocratic Greek philosopher who said that fire is the origin of all things and that permanence is an illusion as all things are in perpetual flux (circa 500 BC))




--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun heraclitus

1 sense of heraclitus                        

Sense 1
Heraclitus
   INSTANCE OF=> philosopher
     => scholar, scholarly person, bookman, student
       => intellectual, intellect
         => person, individual, someone, somebody, mortal, soul
           => organism, being
             => living thing, animate thing
               => whole, unit
                 => object, physical object
                   => physical entity
                     => entity
           => causal agent, cause, causal agency
             => physical entity
               => entity




--- Hyponyms of noun heraclitus
                                    




--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun heraclitus

1 sense of heraclitus                        

Sense 1
Heraclitus
   INSTANCE OF=> philosopher










--- Coordinate Terms (sisters) of noun heraclitus

1 sense of heraclitus                        

Sense 1
Heraclitus
  -> philosopher
   => nativist
   => Cynic
   => eclectic, eclecticist
   => empiricist
   => epistemologist
   => esthetician, aesthetician
   => ethicist, ethician
   => existentialist, existentialist philosopher, existential philosopher
   => gymnosophist
   => libertarian
   => mechanist
   => moralist
   => naturalist
   => necessitarian
   => nominalist
   => pluralist
   => pre-Socratic
   => realist
   => Scholastic
   => Sophist
   => Stoic
   => transcendentalist
   => yogi
   HAS INSTANCE=> Abelard, Peter Abelard, Pierre Abelard
   HAS INSTANCE=> Anaxagoras
   HAS INSTANCE=> Anaximander
   HAS INSTANCE=> Anaximenes
   HAS INSTANCE=> Arendt, Hannah Arendt
   HAS INSTANCE=> Aristotle
   HAS INSTANCE=> Averroes, ibn-Roshd, Abul-Walid Mohammed ibn-Ahmad Ibn-Mohammed ibn-Roshd
   HAS INSTANCE=> Avicenna, ibn-Sina, Abu Ali al-Husain ibn Abdallah ibn Sina
   HAS INSTANCE=> Bacon, Francis Bacon, Sir Francis Bacon, Baron Verulam, 1st Baron Verulam, Viscount St. Albans
   HAS INSTANCE=> Bentham, Jeremy Bentham
   HAS INSTANCE=> Bergson, Henri Bergson, Henri Louis Bergson
   HAS INSTANCE=> Berkeley, Bishop Berkeley, George Berkeley
   HAS INSTANCE=> Boethius, Anicius Manlius Severinus Boethius
   HAS INSTANCE=> Bruno, Giordano Bruno
   HAS INSTANCE=> Buber, Martin Buber
   HAS INSTANCE=> Cassirer, Ernst Cassirer
   HAS INSTANCE=> Cleanthes
   HAS INSTANCE=> Comte, Auguste Comte, Isidore Auguste Marie Francois Comte
   HAS INSTANCE=> Condorcet, Marquis de Condorcet, Marie Jean Antoine Nicolas Caritat
   HAS INSTANCE=> Confucius, Kongfuze, K'ung Futzu, Kong the Master
   HAS INSTANCE=> Democritus
   HAS INSTANCE=> Derrida, Jacques Derrida
   HAS INSTANCE=> Descartes, Rene Descartes
   HAS INSTANCE=> Dewey, John Dewey
   HAS INSTANCE=> Diderot, Denis Diderot
   HAS INSTANCE=> Diogenes
   HAS INSTANCE=> Empedocles
   HAS INSTANCE=> Epictetus
   HAS INSTANCE=> Epicurus
   HAS INSTANCE=> Haeckel, Ernst Heinrich Haeckel
   HAS INSTANCE=> Hartley, David Hartley
   HAS INSTANCE=> Hegel, Georg Wilhelm Friedrich Hegel
   HAS INSTANCE=> Heraclitus
   HAS INSTANCE=> Herbart, Johann Friedrich Herbart
   HAS INSTANCE=> Herder, Johann Gottfried von Herder
   HAS INSTANCE=> Hobbes, Thomas Hobbes
   HAS INSTANCE=> Hume, David Hume
   HAS INSTANCE=> Husserl, Edmund Husserl
   HAS INSTANCE=> Hypatia
   HAS INSTANCE=> James, William James
   HAS INSTANCE=> Kant, Immanuel Kant
   HAS INSTANCE=> Kierkegaard, Soren Kierkegaard, Soren Aabye Kierkegaard
   HAS INSTANCE=> Lao-tzu, Lao-tse, Lao-zi
   HAS INSTANCE=> Leibniz, Leibnitz, Gottfried Wilhelm Leibniz, Gottfried Wilhelm Leibnitz
   HAS INSTANCE=> Locke, John Locke
   HAS INSTANCE=> Lucretius, Titus Lucretius Carus
   HAS INSTANCE=> Lully, Raymond Lully, Ramon Lully
   HAS INSTANCE=> Mach, Ernst Mach
   HAS INSTANCE=> Machiavelli, Niccolo Machiavelli
   HAS INSTANCE=> Maimonides, Moses Maimonides, Rabbi Moses Ben Maimon
   HAS INSTANCE=> Malebranche, Nicolas de Malebranche
   HAS INSTANCE=> Marcuse, Herbert Marcuse
   HAS INSTANCE=> Marx, Karl Marx
   HAS INSTANCE=> Mead, George Herbert Mead
   HAS INSTANCE=> Mill, John Mill, John Stuart Mill
   HAS INSTANCE=> Mill, James Mill
   HAS INSTANCE=> Montesquieu, Baron de la Brede et de Montesquieu, Charles Louis de Secondat
   HAS INSTANCE=> Moore, G. E. Moore, George Edward Moore
   HAS INSTANCE=> Nietzsche, Friedrich Wilhelm Nietzsche
   HAS INSTANCE=> Occam, William of Occam, Ockham, William of Ockham
   HAS INSTANCE=> Origen
   HAS INSTANCE=> Ortega y Gasset, Jose Ortega y Gasset
   HAS INSTANCE=> Parmenides
   HAS INSTANCE=> Pascal, Blaise Pascal
   HAS INSTANCE=> Peirce, Charles Peirce, Charles Sanders Peirce
   HAS INSTANCE=> Perry, Ralph Barton Perry
   HAS INSTANCE=> Plato
   HAS INSTANCE=> Plotinus
   => Popper, Karl Popper, Sir Karl Raimund Popper
   HAS INSTANCE=> Pythagoras
   HAS INSTANCE=> Quine, W. V. Quine, Willard Van Orman Quine
   HAS INSTANCE=> Radhakrishnan, Sarvepalli Radhakrishnan, Sir Sarvepalli Radhakrishnan
   HAS INSTANCE=> Reid, Thomas Reid
   HAS INSTANCE=> Rousseau, Jean-Jacques Rousseau
   HAS INSTANCE=> Russell, Bertrand Russell, Bertrand Arthur William Russell, Earl Russell
   HAS INSTANCE=> Schopenhauer, Arthur Schopenhauer
   HAS INSTANCE=> Schweitzer, Albert Schweitzer
   HAS INSTANCE=> Seneca, Lucius Annaeus Seneca
   HAS INSTANCE=> Socrates
   HAS INSTANCE=> Spencer, Herbert Spencer
   HAS INSTANCE=> Spengler, Oswald Spengler
   HAS INSTANCE=> Spinoza, de Spinoza, Baruch de Spinoza, Benedict de Spinoza
   HAS INSTANCE=> Steiner, Rudolf Steiner
   HAS INSTANCE=> Stewart, Dugald Stewart
   HAS INSTANCE=> Tagore, Rabindranath Tagore, Sir Rabindranath Tagore
   HAS INSTANCE=> Teilhard de Chardin, Pierre Teilhard de Chardin
   HAS INSTANCE=> Thales, Thales of Miletus
   HAS INSTANCE=> Theophrastus
   HAS INSTANCE=> Weil, Simone Weil
   HAS INSTANCE=> Whitehead, Alfred North Whitehead
   HAS INSTANCE=> Williams, Sir Bernard Williams, Bernard Arthur Owen Williams
   HAS INSTANCE=> Wittgenstein, Ludwig Wittgenstein, Ludwig Josef Johan Wittgenstein
   HAS INSTANCE=> Xenophanes
   HAS INSTANCE=> Zeno, Zeno of Citium
   HAS INSTANCE=> Zeno, Zeno of Elea










--- Grep of noun heraclitus
heraclitus





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