This Logos plays an important part in the system of the Ephesian sage, who says that they who give ear to the Logos (the Word or Supreme Reason) know that "All is One" ([Greek: hen panta eidenai]). Such an admission he calls, "Reflex Harmony" ([Greek: palintropos harmoniae]), like unto the Supernal Harmony, which he calls Hidden or Occult, and declares its superiority to the Manifested Harmony. The ignorance and misery of men arise from their not acting according to this Harmony, that is to say, according to (Divine) Nature ([Greek: kata phusin]). He also declares that the Aeon, the Emanative Deity, is as a child playing at creation, an idea found in both the Hindû and Hermetic Scriptures. In the former the Universe is said to be the sport (Lîlâ) of Vishnu, who is spoken of in one of his incarnations as Lîlâvatâra, descending on earth for his own pleasure, when as Krishna he assumed the shape of man as a pretence (a purely Docetic doctrine), hence called Lîlâ-mânusha-vigraha; while in the latter we learn from a magic papyrus that Thoth (the God of Wisdom) created the world by bursting into "seven peals of laughter." This, of course, typifies the Bliss of the Deity in Emanation or Creation, caused by that Divine Love and Compassion for all that lives and breathes, which is the well-spring of the Supreme Cause of the Universe. Diving into the Mystery of Being, Heracleitus showed how a thing could be good or evil, and evil or good, at one and the same time, as for instance sea water which preserved and nourished fishes but destroyed men. So also, speaking in his usual paradoxical manner, which can only be understood by a full comprehension of the dual nature of man,--the real divine entity, and the passing and ever-changing manifestation, which so many take for the whole man--he says: The immortals are mortal, and the mortals immortal, the former living the death of the latter, and the latter dying the life of the former.[99] Thus all externals are transitory, for "no one has ever been twice on the same stream, for different waters are constantly flowing down," and therefore in following externals we shall err, for nothing is efficient and forcible except through Harmony, and its subjection to the Divine Fire, the central principle of Life. Such was the Fire of the distinguished Ephesian, and of like nature was the Fire of Simon with its three primordial hypostases, Incorruptible Form ([Greek: aphthartos morphae]), Universal Mind ([Greek: nous ton holon]), and Great Thought ([Greek: epinoia megalae]), synthesized as the Universal Logos, He who has stood, stands and will stand ([Greek: ho estos, stas, staesomenos]). But before passing on to the aeonology of Simon, a short delay, to enquire more fully into the notions of the Initiated among the ancients as to the nature of Mystic Fire, will not be without advantage.