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.quot;

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

    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;

    quot;Are you kidding?quot; asked Govinda.

    quot;Im not kidding. Im telling you  not  can be found, it can be lived, it is possible to be carried by it, miracles can be performed , but it cannot 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 cannot 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.quot;

    quot;; asked Govinda timidly.

    quot;Listen en  in times to come ;times to comequot; are a deception, are only a parabl