Thus in _Fire_, as an image or symbol of the underlying reality of existence, Heraclitus advanced to the furthest limit attainable on physical lines, for the expression of its essentially _motive_ character. That this Fire was no more than a symbol, suggested by the special characteristics of fire in nature,--its subtlety, its mobility, its power of penetrating all things and devouring all things, its powers for beneficence in the warmth of living bodies and the life-giving power of the sun,--is seen in the fact that he readily varies his expression for this principle, calling it at times the Thunderbolt, at others the eternal Reason, [29] or Law, or Fate. To his mental view creation was a process eternally in action, the fiery element descending by the law of its being into the cruder [30] forms of water and earth, only to be resolved again by upward process into fire; even as one sees the {18} vapour from the sea ascending and melting into the [32] aether. As a kindred vapour or exhalation he recognised the Soul or Breath for a manifestation of the essential element. It is formless, ever changing with every breath we take, yet it is the constructive and unifying force which keeps the body together, and conditions its life and growth. At this point [33] Heraclitus comes into touch with Anaximenes. In the act of breathing we draw into our own being a portion of the all-pervading vital element of all being; in this universal being we thereby live and move and have our consciousness; the eternal and omnipresent wisdom becomes, through the channels of our senses, and especially through the eyes, in fragments at least our wisdom. In sleep we are not indeed cut off wholly from this wisdom; through our breathing we hold as it were to its root; but of its flower we are then deprived. On awaking again we begin once more to partake according to our full measure of the living thought; even as coals when brought near the fire are themselves made partakers of it, but when taken away again become quenched. [34] Hence, in so far as man is wise, it is because his spirit is kindled by union with the universal spirit; but there is a baser, or, as Heraclitus termed it, a moister element also in him, which is the element of unreason, as in a drunken man. And thus the trustworthiness or otherwise of the senses, as the {19} channels of communication with the divine, depends on the _dryness_ or _moistness_,--or, as we should express it, using, after all, only another metaphor,--on the _elevation_ or _baseness_ of the spirit that is within. To those whose souls are base and barbarous, the eternal movement, the living fire, is invisible; and thus what they do see is nothing but death. Immersed in the mere appearances of things and their supposed stability, they, whether sleeping or waking, behold only dead forms; their spirits are dead. [35]