"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 Samsara 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 Samara 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. (12.21)
"I did it without any specific intention. Or perhaps what I meant was, that love this very stone, and the river, and all these things we are looking at and from which we can learn. I can love a stone, Govinda, and also a tree or a piece of bark. These are things, and things can be loved. But I cannot love words. Therefore, teachings are no good for me, they have no hardness, no softness, no colors, no edges, no smell, no taste, they have nothing but words. Perhaps it are these which keep you from finding peace, perhaps it are the many words. Because salvation and virtue as well, Samsara and Nirvana as well, are mere words, Govinda. There is no thing which would be Nirvana; there is just the word Nirvana." (12.29)
"Bent down to me!" he whispered quietly in Govinda's ear. "Bend down to me! Like this, even closer! Very close! Kiss my forehead, Govinda!"
But while Govinda with astonishment, and yet drawn by great love and expectation, obeyed his words, bent down closely to him and touched his forehead with his lips, something miraculous happened to him. While his thoughts were still dwelling on Siddhartha's wondrous words, while he was still struggling in vain and with reluctance to think away time, to imagine Nirvana and Samsara as one, while even a certain contempt for the words of his friend was fighting in him against an immense love and veneration, this happened to him: He no longer saw the face of his friend Siddhartha, instead he saw other faces, many, a long sequence, a flowing river of faces, of hundreds, of thousands, which all came and disappeared, and yet all seemed to be there simultaneously, which all constantly changed and renewed themselves, and which were still all Siddhartha. (12.44)