n others. The great point, so far as education is
concerned, is for all teachers to realise that every man is a whole
world, that it is possible and natural for every man to be a whole
world. His very body is, and there must be some way for him to have a
whole world in his mind. A being who finds a way of living a world into
his face can find a way of reading a world together. If a man is going
to have unity, read his world together, possess all-in-oneness in
knowledge, he will have to have it the way he has it in his face.

It is superficial to assume, as scientists are apt to do, that in a
world where there are infinite things to know, a man's knowledge must
have unity or can have unity, in and of itself. The moment that all the
different knowledges of a man are passed over or allowed to be passed
over into his personal qualities, into the muscles and traits and organs
and natural expressions of the man, they have unity and force and order
and meaning as a matter of course. Infinite opposites of knowledge,
recluses and separates of knowledge are gathered and can be seen
gathered every day in almost any man, in the glance of his eye, in the
turn of his lip, or in the blow of his fist.

It is not the method of science as science, and it is not in any sense
put forward as the proper method for a man to use in his mere specialty,
but it does seem to be true that if a man wants to know things which he
does not intend to know all of, the best and most scientific way for him
to know such things is to reach out to them and know them through their
human or personal relations. I can only speak for myself, but I have
found for one that the easiest and most thorough, practical way for me
to get the benefit of things I do not know, is to know a man who does.
If he is an educated man, a man who really knows, who has made what he
knows over into himself, I find if I know him that I get it all--the
gist of it. The spirit of his knowledge, its attitude toward life, is
all in the man, and if I really know the man, absorb his nature, drink
deep at his soul, I know what he knows--it seems to me--and what I know
besides. It is true that I cannot express it precisely. He would have to
give the lecture or diagram of it, but I know it--know what it comes to
in life, his life and my life. I can be seen going around living with it
afterwards, any day. His knowledge is summed up in him, his whole world
is read together in him, belongs to him, a