Caleb Gattegno is known for his approach to teaching, in which teaching is subordinated to learning. In other words, teaching is guided by learning instead of dominating it. An important part of the approach is the teaching techniques and materials Gattegno developed to serve as instruments for subordinating teaching to learning in different areas, such as teaching the deaf, literacy in one's mother tongue, mathematics, languages, etc.

Gattegno liked to claim that he was a technician, not a philosopher, although he did not mind, even seemed to enjoy that fact that I would counter his claim as strongly as he would make it.

I am going to take this opportunity to share with you my understanding of Gattegno's philosophy of education. I am aware there is more to say and in more detail than I'll attempt on this occasion. Also, I'd like you to know that what I am going to present is not a finished product but an expression of an ongoing thought process with which I am happy to invite you to engage in further reflection, and investigate issues that matter to you as educators.

Every time I reflect on Caleb Gattegno's contribution to education, I see two questions forming the backdrop against which his contribution becomes significantly more articulate. "What does it mean to be human?" is one of them. "How to humanize teaching?" is the other.

The question, "What does it mean to be human?" has fascinated and challenged serious thinkers in all cultures. In some, "objectivity" is the preferred way of dealing with all issues, including the metaphysical ones, such as this one. The philosophers who represent this way of thinking move from the known to the unknown, and conduct their inquiry relying mainly on logical thinking. In some other cultures, the investigators let the subjective elements, such as their "inner certainty," "direct perception," skepticism, ..., play a prominent part in their search for truth. They meet the unknown directly, and try to keep its "mystery" intact even as they work on transforming the unknown into the known. In still other cultures, it is considered important to "free the mind" of one's adherence to that which is already known, so as to be able to approach with an unbiased mind that which one seeks to know. In any culture, an individual may use - as Gattegno did - different ways of knowing to explore who one is and what one can become. Since this inquiry is about the existing human state of which the human potential (that is, the realizable future) is an ever present part, it becomes necessary to include the human evolutionary process in the inquiry.

Gattegno took the evolutionary aspect into account to learn, that is, the ability of human beings to act consciously and willfully to transform their potential into their existential reality. He saw two processes - of learning and evolving - distinct and concomitant. And, he considered one's life span to be the time-space for learning and evolving. Gattegno studied babies and young children functioning as learners They offered him quality 'raw material' for his research, and provided him with the most lucid evidence of human ability to evolve through learning. Gattegno found decades ago what the researchers in early childhood are now finding, namely, that at our youngest age we deliberately conduct our learning process to move towards becoming that which we sense we potentially are. Having verified his findings, Gattegno put into circulation the notion that: human beings can, are entitled to, remain in charge of their own evolutionary process. His insights, supported by the observable evidence, gave him the grounds to propose that the responsibility of the teacher is: to create the climate and offer activities that nourish the human capacity for self-awareness, and allow human evolving through self-education.

THE HUMAN ATTRIBUTES / "MAN-AS-ENERGY"

One meets Caleb Gattegno's understanding of "what it means to be human" in the three main "human Attributes" - awareness, will, affectivity - which he has elaborated on in his writings and which he explored with others in his seminars. Gattegno considered these to be the essential components of the human ways of functioning. For instance, we learn, grow, change and evolve: a) by relating to our potential through our awareness of it; b) by mobilizing our will and taking steps to realize the potential; and c) by using the energy of affectivity to integrate our realized potential into our day-to-day functioning and thus, free ourselves for further learning as more experienced and better equipped learners. Gattegno developed ways of teaching that let learning be energized and guided by the human attributes of individual learners, in view of the fact that this would let them be as independent and as efficient learners at school as they were when they were preschoolers.

According to Gattegno, we are endowed with the attributes of awareness, will, and affectivity by virtue of being human. These attributes affect the various ways and forms in which the human energy manifests itself. The phenomena as tangible as the human soma and as ethereal as the human spirit are examples of the expressed forms of human energy. So are our actions, thoughts, feelings, memories,...and processes of thinking, imagining, creating, learning, etc. To remain aware of the active presence of the human attributes in all its self-expressions is the task human energy assigns to itself in order to further humanize its self-expressions.

For instance, we feel responsible - a humanizing element - for only those of our ways and states of being in which we see our awareness, will and affectivity at work. To be involved in becoming and being aware of the dynamics of the human attributes is to be human, according to Gattegno.

Gattegno perceived human beings in terms of "energy," and he studied man-as-energy active in relation to itself. Becoming and being aware of one's own potential is an example of such relating. The awareness of how the dynamics of the human awareness operate and affect one's functioning is another example of human energy relating to itself. Gattegno also studied the energy and energy-forms belonging to the natural, physical, chemical, and social worlds. He noted that they were accessible to the human mind through the energy of awareness. For instance, the theory of gravity was conceived and developed because someone watched "the apple fall" with the awareness of both the known and the unknown contained in the event and had the tenacity to stay connected with the unknown to explore and know it.

The study by Gattegno of humans as energy and of other energy forms includes the study of the energy transformations and transactions that take place in and among the different forms of energy, and can be studied and understood by human beings in the lighting of awareness. Gattegno devoted his time to get to know the available literature that explored the human awareness at work. It included the works of ancient Hindu thinkers interested in educating and enhancing human awareness. Whereas the ancient Hindu culture had the "education of awareness" reserved for the "spiritually initiated," Gattegno made unique contribution to twentieth century education by finding "secular" grounds to treat human awareness as central to teaching-learning. He made this human attribute with which each of us is endowed, accessible to all, with his ways of teaching the school subjects primarily for educating awareness.

THE REALMS OF EXISTENCE - PREHUMAN AND HUMAN

One also meets Gattegno's understanding of what it means to be human in the four "realms of existence - molecular, cellular, animal, human - which he presented in his seminars and books. At a later point in his study, Gattegno added to the four realms an intermediary realm - that of pre-humanity - and, from then on, referred to the human realm as the fifth one. [Note: Gattegno used the prefix 'pre,' not in a judgmental, but in a temporal sense, as it is used in words like prehistoric, pre-adolescent, etc.] He did this as it became clear to him that 'the freedom of choice' with regard to one's actions (which he considered to be the decisive departure from the instinct-bound behavior on the animal level) was, in fact, not sufficient in itself for one to belong to the "fifth realm." In the course of investigation, self-examination and reflection, Gattegno had found that we might appear to be making choices, but the reality, in most cases, might be otherwise. The fact is that most of us, most of the time, are prone to act bound by the force of our habits and compelled by our pet ideas, our fears, superstitions, preconceptions, prejudices, etc., all of which are rooted in our adherence to our past. In Gattegno's view, our propensity "to be lived by our past" belongs to the pre-human realm. We stay there until we become aware of what it is in us that keeps us there and take steps to transcend it. The act of transcending, that is, fully integrating and, therefore, being able to go beyond, is possible because human beings are endowed with the potential for learning to be the individuals whose actions stem from their free volition, in awareness of the sense of their own 'future.' This human quality, in its actualized as well as virtual form, makes us human.

While investigating the nature of the relationship between human learning and evolving, Gattegno had come to see that one evolved any time one was involved in realizing one's potential. The occurrence of this human event requires that the human attributes of the learner are at work. One of Gattegno's significant findings is that the learning process serves as a channel for human evolution only to the extent the dynamics of learning are energized and guided by the human attributes. We perpetuate the prehuman state by having people go through the rigid, mechanical acts of prehuman learning, such as rote memorization, repetitive imitation, drill, etc., for artificially induced motives, such as the need to be rewarded or to avoid punishment; the desire to please an authority figure or to, somehow appear better than others, etc. Gattegno found that prehuman learning no matter how benevolently instigated, alienates the learners from their potential self and, thus, interferes with the human evolutionary process.

Guided by such insights, Gattegno developed teaching techniques and materials that enable learners to get close to their inner resources and let their own awareness of (a) their potential for learning, and (b) themselves functioning as learners, be their motives to learn.

AUTONOMOUS LEARNING

In the exposition by Caleb Gattegno of the 'human attributes,' the 'realms of existence,' and the 'human learning process,' one finds the message that "the quantum of human energy" that is one's self, by its very nature, seeks to evolve through its own dynamics. In this perception of humans is rooted Gattegno's unconditional respect for everyone's right to express his/her autonomy as a learner. In this lighting, it becomes clear why self-confidence and self-esteem accompany autonomous learning and why we feel responsible for our actions and their consequences when we act autonomously. In this lighting, one comes to see that, to deprive human beings of autonomous learning - their human nature - is a dehumanizing act.

GATTEGNO'S THEORY OF EVOLUTION

In all these interconnected aspects of his work resides Gattegno's understanding of what it means to be human. In them one also meets his theory of evolution. His theory encompasses the evolutionary processes -- with their impasses and breakthroughs -- taking place on the cosmic level of atoms and molecules; on the biological / chemical (vital) level of atoms, molecules and cells; on the animal level of atoms, molecules, cells, and fixed behavior patterns; and on the human level of atoms, molecules, cells, behavior patterns and the human potential to change and evolve guided by the self-aware, self-willed, self-integrating human energy that is oneself. I will use the spatial imagery that is part of Gattegno's model for his theory of evolution, and I'll stay with the fourth and the fifth realms and try to convey what the imagery has helped me understand of the human evolution through self-education.

Gattegno's model portrays the evolutionary process in motion: vertically and horizontally. In the prehuman and the human (the 4th and the 5th) realms, the up-and-down vertical movement allows human beings to reach the awareness of the heights of their potential and the depth of their essential worth. One reaches different peaks and valleys, that is different awarenesses of oneself, at different points in one's life. Guided from within, one does the sifting and lets the specific awarenesses permeate one's consciousness so as to work on them and transform them into one's ways of being. Because each of us is involved in this process individually and by oneself, each one of us is unlike anyone else. The vertical movement of the model suggests that it is within the reach of everyone to sense directly the uniqueness of the individual one potentially, as well as essentially, is. To have this awareness of oneself is necessary for recognizing the uniqueness of others. It is a perpetual human challenge to have a sense of one's own uniqueness and that of others. It is not something that can be taught. Nor can it be mastered once and for all. It requires that one is prepared to go on learning to be with oneself -- and with others as they come in one's life -- with "suspended judgment" and with no emotional baggage that could block or distort one's perception of facts. It also requires that one exercises the inner discipline to keep the human potential in sight while meeting and responding to what is factually there, in each case. One goes on evolving in one's humanness as one continues to learn to meet this human challenge, the best one can.

While the vertical movement enables one to discover one's potential, the horizontal movement offers one all kinds of opportunities to actualize and objectify that very potential. Such opportunities are the outcome of the collective human endeavor in various fields: the arts, the sciences, technology, theology, philosophy, ...., in fact, all areas in which humans are engaged a) to preserve and improve upon all that which has already been accomplished, and, b) to explore, tap, invent, discover, research, ... new areas and new ways of working and being. The horizontal movement of Gattegno's model represents the common pool to which anyone may contribute for the benefit of everyone, and from which everyone is equally entitled to choose specific areas for one's personal evolution.

Since the prehistoric times, men and women have discovered, created and roamed open spaces in search of themselves, that is, the future of mankind. The accounts of their adventures, aspirations and limitations are recorded in their history and preserved by the mythologies they have created and passed on from generation to generation. Where we humans are at a certain point in time and where we are headed are indicated not only by the socio-cultural values we collectively carve, abide by and often outgrow, but also by the enduring universal values individual men and women aspire for and embody. The collective human endeavors and the universal human values serve as the stepping stone and the inspiration to individuals in pursuit of their own evolutionary course. This twofold common human heritage is enriched and sustained, in turn, by the evolving individuals, for the fact is that every individual through his/her personal evolution contributes to the common pool and, thus, to the evolution of the whole of humanity. The awareness of this mutually enriching human transaction serves as a bond that defies the temporal boundaries and connects one with the generations gone by and those yet to come. The details of the landscape indicate that the 'kinship' extends to other energy forms as well, such as the universe of nature in the midst of which we live and with which we interact all the time.

The vertical and horizontal movements of Gattegno's model convey, in essence, that it is part of human evolution to become aware of the 'uniqueness' that defines each human being's individuality and to feel the 'commonness' that affirms our link with one another and the world in which we live. Gattegno's philosophy of education invites the practicing educators to learn to create opportunities for everyone to take the inward journey and, using their own inner resources, relate to the common human heritage in pursuit of what they see to be in their self-interest and, in doing so, enhance the common well being.

Caleb Gattegno's theory of evolution gives one the basis to consider that human evolution, rather than being a chance occurrence, is the outcome of a conscious human process, called 'self-education,' that is, education of oneself, for oneself and by oneself. The importance of autonomous learning becomes all the more clear when approached from the perspective of human evolution. One sees, it is the responsibility of the teacher to create the climate in which learners may conduct their learning without pressure from outside and within. Also, one realizes that self-education is a twofold means of evolving. Learning a new language, for example, requires that the learner pay attention to the reality of that language -- its melody, behavior, nuances, idiosyncrasies, ... -- and, at the same time, work on oneself so as to make this new reality part of one's functioning. To accomplish this, one exercises one's mental dynamics energized by the human attributes. Thus, in the process of becoming a competent user of the new language, one also becomes an alert and efficient learner. Gattegno emphasized self-education, to have education serve as a channel for human evolution.

"EXCHANGING TIME FOR EXPERIENCE"

Since both human learning and evolving take place in time, the study by Gattegno of the phenomenon of time has a special relevance. He makes a distinction between the 'clock-time' -- which he also refers to as 'public time' -- and 'personal (biological/psychological) time,' which he treats as part of one's inner life.

The clock-time, obviously, is a man-made device, designed to measure in a one-dimensional manner an aspect of time, called duration. The clock-time is linear and it passes with the uniformity given to it by those who invented it. Personal time, on the other hand, is a multi-dimensional and complex phenomenon. One's experience of personal time is quite different from the time that clocks tell, though the former may be measured in terms of the latter. Five minutes on the clock, for instance, may feel like 'forever' or a long winter night with a loved one may seem too be over 'in a wink.' The quality of personal time is determined by the intensity with which one lives the contents of one's experience. Several complex and varied elements in one's somatic state, as well as the mental climate, contribute to the nature of one's experience of personal time.

Both the clock time and the personal time can serve as useful tools to study learning. One may use the clock time to determine how long it takes one too learn different things or different persons to learn the same thing. Or one may be interested in developing the appropriate instruments to investigate the extent to which different learning experiences take place in the learner's personal time with oneself as one's teacher.

Gattegno also studied time-as-energy. And, he talked of "exchanging time for experience."

'What kind of experiences are worth having in lieu of one's time?,' one might ask, especially if one is aware that ever so often we give our time and get in exchange the experiences with which we simply mark time. We may be active and excited, yet stay put, that is, not evolving at all. Or, one might turn the question around and wonder; 'What kind of time lends itself to be exchanged for experiences through which we evolve?'

I've had the privilege of being closely associated with Caleb Gattegno's work since 1954. As a direct consequence of my long and close association with him, I observe myself (and my students) involved in learning. And I examine and reflect on what I observe. I have come to see that the time at one's disposal gets transformed into "energy," any time one enters the awareness of oneself-as-energy. One knows oneself to be in this state in the moments in which one is involved in relating and interacting with that which one recognizes to be unknown to one. To continue one's contact with the unknown, one adds to one's mental dynamics the energy of the human attributes. Thus energized, one can be with the unknown in a state of vulnerability, that is, with an openness to be impacted by the unknown and transformed by its truth, while working on transforming the unknown into the known. Being vulnerable, in this sense, is one of the human 'strengths.' We use it for human learning and evolving to take place.

To 'exchange time for experience" means to me to give my time to being the architect of the co-incidences in my life of myself-as-energy and my time-as-energy. As a teacher, it means that I learn to create the climate and the conditions in which my students -- whether learning to read and write, to mathematize or to work with the computers -- experience themselves inspired and undaunted by the unknown, and aware that they can be "more themselves" by relating to it.

Babies and young children have an intimate sense of themselves-as-energy and of time-as-energy. They reach for, and are with, the 'mystery' of the unknown in a fearless, attentive, relaxed, alert and vulnerable state, as they learn to make sense of the world in which they find themselves. At the same time, they are busy knowing their own learning potential, which promps them to mobilize their dynamics of learning to meet the unknown they face. Gattegno gained insights into the 'right' relationship of teaching to lerning by observing babies and young children in different cultural settings, involved in learning, with themselves as their teacher. He exercised meticulous care in developing the teaching techniques and materials that allow learners to be in touch with the "baby" in themselves, that is, each one's potential to evolve through autonomous learning.

This brings us to the second of the two questions.

HUMANIZING TEACHING - presented in snapshots

It was obvious to those who got to know Dr. Gattegno that he had an exceptionally well cultivated mind. Those who came to know him personally found that he was a perpetual learner. He had varied intellectual interests and he pursued most of them seriously. In the process, he equipped himself with a broad ranging philosophical, as well as scientific background, which he used as a springboard for his original creative thinking. Almost from the start of his career as a teacher, he worked on developing "the Science of Education," and, it became his life-long project. Gattegno's science of education is supported by his philosophy of education as much as his philoshopy of education is substantiated by his science of education. The theoretical and the practical aspects of his contribution to education share the criteria he developed for knowing what it means to be human. Because of the shared criteria, Gattegno's theory and practice of education go hand in hand and complement each other. Insights into his philosophy of education help one become a more precise and refined practitioner of his approach. One gains a better grasp of his philosophy by trying out his techniques and materials and reflecting on their usefulness.

With the advent of adolescence, Caleb Gattegno came face to face with questions regarding his spiritual nature as a human being. With the intensity on an adolescent, he read about and reflected on issues, such as; "What is the nature of man?," "What is human destiny?." "What is the importance of being oneself?," etc. No amount of reading quenched his thirst for more. Time passed. Now a young man, Gattegno continued his pursuit with the rigor of the intellect also at his disposal. His passiounate quest took him to the philosophers and thinkers of modern and ancient times, as well as of different cultures. From time to time, his thinking would be transformed, and his outlook altered, in contact with the musings of a Tibetan Buddhist monk or the insights of a Hindu philosopher, which were expressed ages ago. At times he would find his original thinking in harmony with the intuitions of a Hasidic or a Zen Master, a Christian or a Sufi mystic. Instead of looking for answers that would satisfy his curiosity, Gattegno sought to grow in his understanding of the questions he found challenging. His studies led him to several answers, but also to many more questions. Thus he remained a learner all his life. Patience characterized his perseverance as he continued his search. He would test and retest the validity of his hypotheses and findings, and would make changes as required by the newly found facts. While Gattegno interpreted his research data, he watched and studied himself to know: a) in what ways and to what extent he himself was changing / evolving due to the impact of the research, and b) how that, in turn, affected the way he conducted the research. In this sense he, the researcher, was part of the research he conducted. As a result, his research was more realistic and he himself continued to be a better disciplined researcher. Also, this way of working made him keenly aware of his awareness-at-work. This enabled him to be creative in his field of study.

Gattegno did some private tutoring while he was a high school student. In his early twenties he got a job teaching in a school. He loved the subjects (science and math) he taught. He prepared his lessons well and taught with a lot of enthusiasm. He believed and expected that his enthusiasm could ignite a 'love for learning' in his students. Before long, he faced the disturbing, grim reality. Most of his students had not learned much at all. He suspected that, somehow, he had short-changed them. He reflected on his teaching, as well as examined the other factors that could have prevented his students from learning. He asked himself what he could have done, and could do, differently to enhance the chances of his students learning better than they did. He let himself be guided by his gut feeling:

-that his students could do better, and

-that it was his - the teacher's - responsibility to create the conditions for them to improve and enhance their learning.

He decided to do whatever he could.

A modest resolve of this inexperienced young teacher to give his students a chance to function better as learners became the cornerstone of the work ahead of him as an educator. Gattegno started to build from scratch his theory of education and his teaching practices under his own disciplined supervision. His ongoing study in areas, such as 'the spiritual nature of man,' 'What does it mean to be human?', 'humans as energy,' 'human evolution,' etc., provided him with his philosophy of education. Being a student of the sciences prepared him to suspend judgment while dealing with facts to establish the validity of each fact, empirically. His fact-oriented attitude protected him from being carried away or weighed down by the so-called 'bright ideas,' his own or of others. He looked for facts to guide him and was not in the least impressed by the lofty sounding opinions. Gattegno approached and studied the problems in the field of education from the vantage point of a visionary. He looked for solutions and developed them with the accuracy and precision of a scientist. The outcome has been a revolutionary approach to teaching. In Gattegno's approach:

- teaching is guided by learning instead of learning by teaching;

- the subject-matter is the vehicle for learning instead of being the 'target;'

- the learning process, and not the end product, is the focus of attention, with the understanding that only a well attended process yields good results;

- the mastery of the subject-matter is acknowledged to be the by-product of the learning process, and not the result of teaching;

- mistakes are treated as an integral part of learning and are used as tools for developing the criteria for correctness and for self-correcting by the students;

- teachers relate to the learners' 'strengths' and let the learners take care of their so-called weaknesses;

- teachers are learners, too, learning all along to pose the 'right' challenges and to respond adequately to the learning process of individual learners.

The beginnings of the practical aspect of Gattegno's approach can be traced back to the intial stages of his teaching career. He had found that his students had falied to learn. At that time, it had occurred to him that, perhaps, he was too keen to teach and less interested in letting his students learn. He learned to create challenging situations and let the students deal with them the best they could, individually and / or with one another's help. He noticed that with the responsibility of learning left to them, they got more interested in learning. Gradually, Gattegno became a skilled non-teaching teacher. He offered well thought out, rich challenges, and did not give away anything the learners could figure out on their own, individually and / or together. The rule he and his students followed as co-workers was: 'to cooperate with one another without taking the place of another.' Together but individually, they learned to follow this rule by following it. Gattegno became more and more skilled at creating the climate in which it could be fun for everyone involved to be figuring things out instead of depending on him, the teacher. And soon he noticed that the students who relied on themselves for learning did not care to receive 'approval,' 'encouragement,' and 'reinforcement' from him. He found that, in fact, they treated his encouraging remarks to be his way of satisfying his own need to be 'nice' to them, which had nothing to do with them as learners. Such observations urged Gattegno to learn to recognize the 'strengths' of the so-called weaker students. He would involve them in activities they could handle relying on themselves. Guided by their actual learning, he would make the activities more and more challenging, that is, requiring more and more of 'figuring out' by them. The more these students experienced themselves counting on their own inner resources for learning, the less they needed him to 'encourage' them to learn. Gattegno learned to make himself disposable by learning to bring the learners in touch with themselves. He continued to develop and refine his teaching techniques and materials, keeping in mind: the autonomy of the learner and the responsibility of the teacher.

Gattegno's approach has a touch of common sense or folk wisdom about it. For example:

- with our words of praise, we convey that we underestimate the learners;

- it makes sense to create a climate in which learners are in charge of their own learning since, in any case, people learn, not because they are taught, but when they mobilize themselves to learn;

- patience is not a virtue but a necessity in teaching;

- language teachers would be more realistic if they recognized the fact that those who come to learn a second language are experienced language learners;

- languages are for self-expression; any time communication takes place, it's a miracle;

- anyone who has learned to speak his / her mother tongue is equipped to learn to encode and decode it, since the spoken language and its written form are isomorphic systems;

- one's teaching is subordinated to learning to the extent one grants the learners everything ( in the awareness of their potential for learning) and takes nothing for granted (in deference to each learner's actual learning process).

Gattegno used his common sense approach with students in grades K through 12 and with mainstream, as well as special education, students. He also used it for adult education. In most cases, his approach worked - and it still works - mainly because the teacher meets the learners where they are and involves them in activities designed to let them go as far as they can, in each case. The main challenge to teachers is to be able to offer activities that require that the learners reach within, exercise their inner resources and function as autonomous human beings.

The approach to teaching Gattegno developed to serve learning served him well, too. It humanized his teaching. It helped him grow and evolve professionally. He took the next step. He created opportunities for himself to work with teachers interested in becoming 'better' teachers. He found such teachers all over the world. He traveled far and near to reach them. As more and more teachers saw and heard what Gattegno had to offer, they invited him to work with them. Thus started a global, grass-roots movement in education for subordinating teaching to learning.

In closing, I would like to state that Caleb Gattegno's philosophy of education is in harmony with the spirit of democracy, with its emphasis on the individual's right to the freedom to pursue his/her own self-interest and well being without, in any way, encroaching upon the right of others to do the same. Gattegno's approach - in theory as well as in practice - enhances the dignity of the individual by recognizing the fact that human beings are learning systems endowed with the human dynamics of learning, irrespective of their socioeconomic status, their race, color or creed, their gender, age or sexual orientation. Gattegno's contribution focuses on the strengths of all learners and, in doing so, creates an atmosphere in which equality can thrive in the midst of differences, and in which no one is denied the right to experience that they may, if they so will, continue to learn and evolve and be the caring members of the community of which they are a part.

With this I honor Caleb Gattegno's legacy ten years after his death. I hope more and more teachers would have access to it to serve those who come to them to learn.

Thank you.

 Copyright 1998 Educational Solutions, inc. All Rights Reserved

Shakti Gattegno devotes her time and energy to disseminating Dr. Gattegno's contribution to education. Her professional services can be obtained through Educational Solutions, Inc., the organization Dr. Gattegno established in New York City in l968, as a vehicle for meeting educational challenges. Her interest in Dr. Gattegno's thinking dates back to the year l954.