togeto spend time of rest betesan Kamala o tama fift. alk of an old ferryman, o see tire life by tion by t of y, tlessness and till    peris.

        o to ferry    off t on to t;Youre very good to us monks and pilgrims, you    you too, ferryman, a searc pat;

        Quot;Do you call yourself a searcamas monks?"

        "Its true, Im old," spoke Govinda, "but I    stopped searcop searco be my destiny. You too, so it seems to me, o tell me somet;

        Quot; so tell you, o youre searu all t seard time for finding?"

        "; asked Govinda.

        "; said Sidd;t mig till see is t o let a of    finding means: being free, being open, riving for yoal, t see,    of your eyes."

        "I dont quite ua," asked Govinda, ";

        Quot;A long time ago, o t doo guard , ;

        Astonis of a magic spell, to the ferrymans eyes.

        "Are you Sidd; imid voice. "I    ime as ing you, Sidd, Im o see you once again! Youve c, my friend.--And so youve no;

        In a friendly manner, Sidd;A ferryman, yes. Many people, Govinda, o c, o    in my ."

        Govinda stayed t in t and slept on to be Vasudevas bed. Many questions o to tell him from his life.

        m time o start t    ation, t;Before Ill tinue on my pat me to ask one more question. Do you eaco live and to d;

        Quot;You kno I already as a young man, is in t, started to distrust teaceaco turn my back to tuck eaciful courtesan eacime, and a ric eacravelling on foot, eac , on teful to eful. But most of all, I     is necessary just as ama,    man, a saint."

        Govinda said: "Still, o to mock people, as it seems to me. I believe in you and kno you    folloeac    you found someteacill fouain ts, certain insigo live? If you o tell me some of t my ."

        Quot;Ive s, yes, and insigimes, for an ire day, I    knos, but it o you. Look, my dear Govinda, ts, o pass on to someone always sounds like foolis;

        "Are you kidding?" asked Govinda.

        "Im not kidding. Im telling you    not     be found, it    be lived, it is possible to be carried by it, miracles    be performed , but it ot be expressed in aug I, even as a young man, sometimes suspected, . It says: te of every trut as true! ts like trut into    s and said s all one-sided, all just one eness, roundness, oneness. ed Gotama spoke in eaco divide it into Sansara and Nirvana, into deception and truto suffering and salvation. It ot be done differently, ts to teac tself, s 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 irely sinful. It does really seem like t to deception, as if time ime is not real, Govinda, I en and often again. And if time is not real, to be beternity, betion."

        "; asked Govinda timidly.

        "Listen en    in times to e ;times to e" are a deception, are only a parable! t on o bee a Budd in ty for t koday already ture Buddure is already all to    imperfect, or on a slooion: no, it is perfe every moment, all sin already carries tself, all small cs already ernal life. It is not possible for any person to see ing; in ting. In deep meditation, ty to put time out of existeo see all life aneous, and t, everytever exists as good, deato me like life, sin like o be as it is, everyt, only my , to be good for me, to do not , to be uo ever    I needed sin very muc, ty, and    so learn o give up all resistance, in order to learn o love to stop paring it to some o leave it as it is and to love it and to enjoy being a part of it.--ts ;

        Sidd doone from t in his hand.

        "t; , "is a stone, and er a certain time, perurn into soil, and urn from soil into a plant or animal or , I    a sto is    belongs to t because it migo bee also a    in transformations, t it importa in t. But today I tone is a sto is also animal, it is also god, it is also Budd vee and love it because it could turn into t, but rat is already and al is t, t it is a sto it appears to me nooday as a sto and see s veins and cavities, in t makes , in tness of its surface. tones aneously and just as muc is a stone, is oily or juicy, and t    me speak no more of t good for t meaning, everyt different, as soon as it is put into s distorted a bit, a bit silly--yes, and t a lot, I also very muc t is one mans treasure and ;

        Govinda listened silently.

        "old me t tone?" antly after a pause.

        "I did it    any specifitention. Or per I meant    love tone, and t and from ree or a piece of bark. t I ot love eaess, no colours, no edges, no smell, no taste, t    are tion and virtue as    t;

        Quot;Not just a    is a t."

        Siddinued: "A t, it mig fess to you, my dear: I dont differentiate mud o be , I also s. I ter opinion of t, for instance, a man eaciced t to , it educated and taugo be a god to    kno every le    as divine and kno as muceac as muc o ts,    teac books, only because ;

        Govinda said: "But is t ually sometence? Isnt it just a deception of t an image and illusion? Your stone, your tree, your river-- are tually a reality?"

        "too," spoke Sidd;I do not care very muc. Let t, after all I    makes tion for me: teac: love, oo me to be t important to tand to explain it, to despise it, may be t t Im only ied in being able to love t to despise it, not to e it ao be able to look upon it and me and all beings ion and great respect."

        "tand," spoke Govinda. "But ted oo be a deception. olerance, but not love; o tie our    in love to eart;

        "I kno," said Sidd;I kno, Govinda. And be in t of opinions, in te about    deny, my radi, a seeming tradias rust in ion is a deception. I kno I am in agreement ama.    knoransitoriness, in t loved people to use a long, laborious life only to o teac tea s and life tures of    in    in s, I see ness, only in ions, in ;

        For a long time, t;I telling me some of your ts. tially stras, not all antly uandable to me. t may, I to ;

        (But secretly    to s, eacly sound ted ones pure teage, foolisained in t different from s seemed to me Sidd, ing, er our exalted Gotama    a person of o be like teage, may    of    of every part of y, sed teacher.)

        As Govinda t like t in , o Siddo ting.

        "Sidd; ;o see tion. I see, beloved, t you    I    found it. tell me, oand! Give me someto be    it often en dark, Sidd;

        Sidd    smile. Govinda stared at ernal searal not-finding.

        Sidd and smiled.

        "Bent doo me!" ly in Govindas ear. "Bend doo me! Like t;

        But    dra love and expectation, obeyed    doo ouco s ill druggling in vain and ao time, to imagine Nirvana and Sansara as o for ting in    an immense love and veion, to him:

        ead    all seemed to be taneously, ly cill all Siddely painfully opened moutorted fr--o tioner ions and cramps of frenzied love--retc, motionless, cold, void-- s, of bulls, of birds--ions, ing it, destroying it, giving re-birto it, eaco die, a passionately painful fession of transitoriness, a none of transformed,    any time ed, floed ted along and merged antly covered by somet individuality of its o yet existing, like a transparent skin, a ser, and t touc like taneousness above t, delicate, imperable, per, perama, t    respect a imes. Like ted ones are smiling.

        Not knoed, ed s, being enced and dissolved in    self, Govinda still stood for a little ations, all transformations, all existeer us surface tly, smiled quietly and softly, perly, pero smile, ted one.

        Deeply, Govinda boears    t intimate love, t veion in . Deeply, oug motionlessly, w o him in his life.
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