gamblers with dice.  Once, even a follower of Buddha, travelling on foot, has been my teacher; he sat with me when I had fallen asleep in the forest, on the pilgrimage.  I’ve also learned from him, I’m also grateful to him, very grateful.  But most of all, I have learned here from this river and from my predecessor, the ferryman Vasudeva.  He was a very simple person, Vasudeva, he was no thinker, but he knew what is necessary just as well as Gotama, he was a perfect man, a saint.”

Govinda said:  “Still, oh Siddhartha, you love a bit to mock people, as it seems to me.  I believe in you and know that you haven’t followed a teacher.  But haven’t you found something by yourself, though you’ve found no teachings, you still found certain thoughts, certain insights, which are your own and which help you to live?  If you would like to tell me some of these, you would delight my heart.”

Quoth Siddhartha:  “I’ve had thoughts, yes, and insight, again and again.  Sometimes, for an hour or for an entire day, I have felt knowledge in me, as one would feel life in one’s heart.  There have been many thoughts, but it would be hard for me to convey them to you.  Look, my dear Govinda, this is one of my thoughts, which I have found:  wisdom cannot be passed on.  Wisdom which a wise man tries to pass on to someone always sounds like foolishness.”

“Are you kidding?” asked Govinda.

“I’m not kidding.  I’m telling you what I’ve found.  Knowledge can be conveyed, but not wisdom.  It can be found, it can be lived, it is possible to be carried by it, miracles can be performed with it, but it cannot be expressed in words and taught.  This was what I, even as a young man, sometimes suspected, what has driven me away from the teachers.  I have found a thought, Govinda, which you’ll again regard as a joke or foolishness, but which is my best thought.  It says:  The opposite of every truth is just as true!  That’s like this:  any truth can only be expressed and put into words when it is one-sided.  Everything is one-sided which can be thought with thoughts and said with words, it’s all one-sided, all just one half, all lacks completeness, roundness, oneness.  When the exalted Gotama spoke in his teachings of the world, he had to divide it into Sansara and Nirvana, into deception and truth, into suffering and salvation.  It cannot be done differently, there is no other way for him who wants to teach.  But the world itself, what exists around us and inside of us, is never one-sided.  A person or an act is never entirely Sansara or entirely Nirvana, a person is never entirely holy or entirely sinful.  It does really seem like this, because we are subject to deception, as if time was something real.  Time is not real, Govinda, I have experienced this often and often again.  And if time is not real, then the gap which seems to be between the world and the eternity, between suffering and blissfulness, between evil and good, is also a deception.”