 The history of process philosophy extends far into antiquity, both in Eastern and Western thought. In the Western tradition it is the Greek theoretician Heraclitus of Ephesus (born ca. 560 B.C.E.) who is commonly recognized as the founder of the process approach. The few remaining fragments of Heraclitus’ doctrine are often interpreted as championing a philosophy of ubiquitous and radical flux, epitomized in the slogan panta rhei (“everything flows”). But Heraclitus’ claims are more sophisticated. To be sure, the fragments contain an unambiguous commitment to ubiquitous dynamicity: “this world-order … is … an ever living fire…” (Fr. 217, Kirk-Raven-Schofield). Whatever exists is a transformation of this cosmic fire, turning into apparently stable forms of matter such as sea and earth (Fr. 218), but all the while remaining present in these apparent stabilities (Fr. 204). Cosmic fire is the source of change of all observable cosmological and natural processes. Moreover, Heraclitus also postulates that all observable changes result from a “strife” of opposing forces to overcome each other, thus creating transformative power as the ruling condition of existence: “war is the father of all and king of all” (Fr. 212). However, Heraclitus’ reputation as the great proponent of radical flux (alteration at every instant) may be mainly due to the influence of his early commentators: Plato, Aristotle, Melissus, and Theophrastus. For one must not overlook that in the fragments we have from Heraclitus, dynamicity is tied inextricably to balance or “measure” (Kirk 1951). While fire is postulated as an underlying pervasive cosmic factor that is creative and self-moving, the changes produced by fire happen in a regulated, measured way. Fire is “kindling in measures and going out in measures” (Fr. 217) and “all things are an equal exchange for fire and fire for all things, as goods are for gold and gold for goods” (Fr. 219). Furthermore the opposing forces, which are manifestations of fire, form unities of cyclical alternation—“day night, winter summer, war peace, satiety hunger unity”(Fr. 204)—that proceed within the limits of a quantitative measure (metron) reinforced by a “law” of nature (Fr. 226). The unity of opposites thus creates an overall balance of reciprocity by cyclical transitions between extremes—“these things change places and are those, and those change places again and are these” (Fr.202). The “same rivers” are constituted by the regular flow patterns of “different and different waters” which “scatter and…gather…come together and flow away…approach and depart” (Fr. 214). Moreover, the unity of opposites also produces the dynamic arrest we know from “the bow or the lyre” (Fr. 209), i.e., the motionless dynamic presence resulting from the tension of a ‘backstretched connection’ (palintonos harmoniē) pulling equally into two opposite directions. In short, Heraclitus articulated three fundamental insights that became seminal in the history of Western process philosophy, despite the somewhat tendentious portrait of his thought in Greek antiquity. First, Heraclitus assigned to process or dynamicity the role of an explanatory feature, not only of a feature of nature to be explained. Second, he suggested that processes form organizational units and occur in a quantitatively measurable and ordered fashion. Third, he contrasted dynamic transitions or alterations with dynamic permanence, and thus for the first time identifies, and differentiates between, two basic ‘Gestalts’ or forms of dynamicity.