In general, there are two characteristics to be noted with reference to Heracleitus’ conception of a definite succession of changes: (1) the changes are always a harmony of opposites; (2) and the changes are in a closed circuit. The process of change is not a flow in one direction like a river over its bed, but it is a movement in two opposite directions. By change Heracleitus means not only a passing into something else but a passing into the opposite. Everything is the union of opposites, and everything is the transition point of opposites about to separate. The flux of things is thus poetically conceived as a war of things, and this war is “the father of all things.” This unity of opposites has an equilibrium that illudes us into thinking it is permanent. The universe is an invisible harmony, divided into itself and again united. Investigate life and there are antitheses everywhere. War is life. The second general characteristic of the succession of changes is their closed circuit. Fire changes into all things, and all things are changing back into fire. These two movements are called the “Upward Way” and the “Downward Way.” Downward, fire changes through air and water into earth. Upward, earth changes back to water, air, and fire. With every change, there is counter-change, action is accompanied by a reaction. “Men do not know how that which is drawn in opposite directions harmonizes with itself. The harmonious structure of the world depends upon opposite tension, like that of the bow and the lyre.” d. =The Practical Philosophy of Heracleitus.= Heracleitus was more of a metaphysician than a physicist, and his chief concern was in the formation and the practical application of his theory of change. He looked upon man as a bit of cosmic fire struck off and imprisoned in a body of earth, water, and air. After death this fiery soul is released and absorbed in the cosmic fire. In his present state man has a divided existence: the life of the soul, or the fire of the reason; and the life of the senses of the imprisoning body. The reason retires from the illusions of sense, and sees in its aristocratic isolation how illusory the sensations are. For the senses tell us that their objects are permanent, while the reason sees through this deception to the changingness of the world. Thus the beginning is made by Heracleitus in distinguishing the reflections of the reason from sensations. Truth is for the first time systematically set over against opinion. The reasonable Wise Man resigns himself to whatever happens because he knows that it is fateful, wise, and just. The Wise Man recognizes that all is change, and he is happy because he sees providence in the vicissitudes of his own life. Thus in the aristocratic hate, which Heracleitus holds against democracies, he makes conformity to law the only way to happiness. The reason of Wise Men, and not the senses of the multitude, must be the true guide of society.