Is your child gifted?

What We Have Learned About Gifted Children
30th Anniversary
1979 – 2009

Linda Silverman, Ph.D., Director
Gifted Development Center

The Gifted Development Center has been in operation since June, 1979, and we have assessed over
5,600 children in the last 30 years. By concentrating totally on the gifted population, we have acquired a
considerable amount of knowledge about the development of giftedness. In 1994-1995, three noted
researchers spent post-doctoral internships assisting us in coding our clinical data to enable statistical
analysis: Drs. Frank Falk and Nancy Miller of the University of Akron, and Dr. Karen Rogers of the
University of St. Thomas. Here are some of the highlights of what we have learned so far:

1. Parents are excellent identifiers of giftedness in their children: 84% of 1,000 children whose parents
felt that they exhibited 3/4 of the traits in our Characteristics of Giftedness Scale tested in the superior
or gifted range. Over 95% demonstrated giftedness in at least one area, but were asynchronous in
their development, and their weaknesses depressed their composite IQ scores.

2. Giftedness can be observed in the first three years by rapid progression through the developmental
milestones. These milestones should be documented and taken seriously as evidence of giftedness.
Early identification of advanced development is as essential as early identification of any other
exceptionality. Early intervention promotes optimal development in all children.

3. When parents fail to recognize a child’s gifts, teachers may overlook them as well. Rita Dickinson
(1970) found that half of the children she tested with IQs of 132 or above were referred for behavior
problems and not seen as gifted by their teachers or parents. Parent advocacy is critical for gifted
children’s emotional and academic growth. Associate Director, Bobbie Gilman’s (2008a) awardwinning
book, Academic Advocacy for Gifted Children: A Parent’s Complete Guide, can guide parents
in effectively advocating for their children. Challenging Highly Gifted Learners (Gilman, 2008b) is an
excellent book for teachers and parents.

4. Children and adults can be assessed at any age. However, the ideal age for testing is between 5 and
8 _ years. By the age of 9, highly gifted children may hit the ceiling of the tests, and gifted girls may
be socialized to hide their abilities. Unless they are absolutely certain they are right, gifted girls are
often unwilling to guess, which lowers their IQ scores.

5. Brothers and sisters are usually within five or ten points in measured ability. Parents’ IQ scores are
often within 10 points of their children’s; even grandparents’ IQ scores may be within 10 points of their
grandchildren’s. We studied 148 sets of siblings and found that over 1/3 were within five points of
each other, over 3/5 were within 10 points, and nearly 3/4 were within 13 points. When one child in
the family is identified as gifted, the chances are great that all members of the family are gifted.

6. Second children are recognized as gifted much less frequently than first-borns or only children. They
often go in the opposite direction of their older siblings and are less likely to be achievement oriented.
Even the first-born identical twin has a greater chance of being accepted in a gifted program than the
second-born!

7. IQ testing in childhood clearly demonstrates the equality of intelligence between males and females.
Until the IQ test was developed, most of society believed in the “natural superiority of males.” Even
now, the fact that most of the eminent are men leads some to believe that males are innately more
intelligent than females. On the contrary, we have found more than 100 girls with IQ scores above
180. The highest IQ score on record at our Center was attained by a girl, and four of the five highest
scores were earned by girls. However, parents are more likely to bring their sons for assessment and
overlook their daughters, and this inequity appears to be getting worse. From 1979 to 1989, 57% of
the children brought for testing were male, and 43% were female, whereas 51% above 160 IQ were
male and 49% female (see chart). In 2008, 68% of the children brought for testing were male and
only 32% female, while the distribution in the highest IQ ranges is 60% male and 40% female.

Males above 160 IQ Females above 160 IQ Total
1979 –1989 94 89 183
1990 – 2009 507 298 805
1979 – 2009 601 387 988

8. Gifted girls and gifted boys have different coping mechanisms and are likely to face different
problems. Gifted girls hide their abilities and learn to blend in with other children. In elementary
school they direct their mental energies into developing social relationships; in junior high school they
are valued for their appearance and sociability rather than for their intelligence. Gifted boys are easier
to spot, but they are often considered “immature” and may be held back in school if they cannot
socialize with children their own age with whom they have no common interests.

9. Gifted children are asynchronous. Their development tends to be uneven, and they often feel out-ofsync
with age peers and with age-based school expectations. They are emotionally intense and have
greater awareness of the perils of the world. They may not have the emotional resources to match
their cognitive awareness. They are at risk for abuse in environments that do not respect their
differences.

10. This asynchrony is often seen in large discrepancies between index scores on the fourth edition of
the Wechsler Intelligence Scale for Children (WISC-IV). In these cases, the Full Scale IQ score
should not be used to select gifted students for programs. Instead, the General Ability Index (GAI),
which omits Working Memory and Processing Speed, provides a better estimate of the child’s
reasoning ability. The GAI has been endorsed by the National Association for Gifted Children:
http://www.nagc.org/index.aspx?id=375. Extended norms are now available for the WISC-IV:
http://harcourtassessment.com/HAIWEB/Cultures/en-us/Productdetail.htm?Pid=015-8979-
044&Mode=resource

11. The fifth edition of the Stanford-Binet Intelligence Scale (SB5) measures mathematical and visualspatial
abilities better than abstract verbal reasoning abilities. When the SB5 is used for selection of
gifted students for programs, the cut-off score for admission should be lowered to 120 IQ. Different
scoring options are available for gifted children, including Rasch-ratio scores. The publisher permits
the administration of the older version of the Stanford-Binet (Form L-M) to assess abstract verbal
abilities, especially in exceptionally gifted children, and recommends that it be administered in
conjunction with the SB5 so that various scores can be compared (Carson & Roid, 2004).

12. Creative children, culturally diverse children, mathematically talented children, children with attention
deficits, highly gifted children, learning disabled children, and underachievers often are visual-spatial
learners who require different teaching methods. Visual-spatial learners usually think in pictures or
rely on “sensing” or feeling, whereas auditory-sequential learners usually think in words. Typical
educational strategies are a better match for auditory-sequential learners than for visual-spatial
learners. We have developed methods of identifying this learning pattern and effective strategies for
teaching visual-spatial learners (Silverman, 2002). Our Visual-Spatial Identifier can be used with
entire school districts or classes, as well as individually. Please visit www.VisualSpatial.org for free
information about strategies for teaching visual-spatial learners.

13. Gifted children have better social adjustment in classes with children like themselves. The brighter
the child, the lower his or her social self-concept is likely to be in the regular classroom. Social selfconcept
improves when children are placed with true peers in special classes.

14. Perfectionism, sensitivity and intensity are three personality traits associated with giftedness. They
are derived from the complexity of the child’s cognitive and emotional development. According to
Dabrowski’s theory, these traits—related to overexcitabilities—are indicative of potential for high
moral values in adult life. The brighter the child, the earlier and more profound may be his or her
concern with moral issues. But this potential usually does not develop in a vacuum. It requires
nurturing in a supportive environment.

15. About 60% of gifted children are introverted compared with 30% of the general population.
Approximately 75% of highly gifted children are introverted. Introversion correlates with introspection,
reflection, the ability to inhibit aggression, deep sensitivity, moral development, high academic
achievement, scholarly contributions, leadership in academic and aesthetic fields in adult life, and
smoother passage through midlife; however, it is very likely to be misunderstood and “corrected” in
children by well-meaning adults.

16. Mildly, moderately, highly, exceptionally and profoundly advanced children are as different from each
other as mildly, moderately, severely and profoundly delayed children are from each other, but the
differences among levels of giftedness are rarely recognized.

17. There are far more exceptionally gifted children in the population than anyone realizes. Approximately
18% of the 5,600+ children we have assessed in the last 30 years are exceptionally gifted, with IQ
scores above 160 IQ. As of January 1, 2009, we found at least 988 children above 160 IQ, including
281 above 180 IQ and 87 above 200 IQ. We have entered massive data on 241 of these
children—the largest sample in this IQ range ever to be studied (Rogers & Silverman, 1997). Only
two comprehensive studies have been published to date on children in these ranges. Leta
Hollingworth (1942) found 12 children above 180 IQ between 1916 and 1939 and Miraca Gross (1993;
2004) studied 60 Australian children with IQ scores above 160.

18. Many cases of underachievement are linked to chronic early ear infections (9 or more in the first three
years), with residual effects of auditory sequential processing deficits and attentional problems.
Spelling, arithmetic, handwriting, rote memorization, attention, and motivation to do written work are
all typically affected.

19. Gifted children may have hidden learning disabilities. Approximately one-sixth of the gifted children
who come to the Center for testing have some type of learning disability—often undetected before the
assessment—such as central auditory processing disorder (CAPD), difficulties with visual processing,
sensory processing disorder, spatial disorientation, dyslexia, and attention deficits. Giftedness masks
disabilities and disabilities depress IQ scores. Higher abstract reasoning enables children to
compensate to some extent for these weaknesses, making them harder to detect. However,
compensation requires more energy, affects motivation, and breaks down under stress or when the
child is fatigued.

20. Gifted/learning-disabled children and visual-spatial learners usually have at least one parent with the
same learning pattern. Visual-spatial learners and children with dual exceptionalities tend to get
smarter as they get older and often become successful adults.

21. Difficult birth histories, such as long labor, heads too large for the birth canal, four or more hours of
Pitocin to induce labor, emergency C-sections, cords wrapped around any part of the infant’s body,
and oxygen at birth, can lead to sensory processing disorder (SPD). Parents, teachers, and
pediatricians should be alerted that the critical period for ameliorating sensory-motor deficits is from
birth to age seven. When gross or fine motor weaknesses are seen, pediatric occupational therapy
should be sought immediately, rather than waiting for the child to “outgrow” the problem.

22. Giftedness is not elitist. It cuts across all socio-economic, ethnic and national groups (Dickinson,
1970). In every culture, there are developmentally advanced children who have greater abstract
reasoning and develop at a faster rate than their age peers. Though the percentage of gifted
students among the upper classes may be higher, a much greater number of gifted children come
from the lower classes, because the poor far outnumber the rich (Zigler & Farber, 1985). Therefore,
when provisions are denied to the gifted on the basis that they are “elitist,” it is the poor who suffer
the most. The rich have other options.

23. The more egalitarian gifted programs attempt to be, the less defensible they are. Children in the top
and bottom three percent of the population have atypical developmental patterns and require
differentiated instruction. Children in the top and bottom 10 percent of the population are not
statistically or developmentally different from children in the top and bottom 15 percent, and it is not
justifiable to single them out for special treatment. More and more school districts are realizing this in
this new millennium, and are providing in-depth services for those who need them the most. Selfcontained,
multi-age programs for the gifted and radical acceleration are gaining in popularity.

References
Carson, D. & Roid, G. (2004). Acceptable use of the Stanford-Binet Form L-M: Guidelines for the
professional use of the Stanford-Binet Intelligence Scale, Third Edition (Form L-M). Itasca, IL:
Riverside Publishing.
Dickinson, R. M. (1970). Caring for the gifted. North Quincy, MA: Christopher.
Gilman, B. J. (2008a). Academic advocacy for gifted children: A parent’s complete guide. (Formerly
Empowering gifted minds: Educational advocacy that works.). Scottsdale, AZ: Great Potential
Press.
Gilman, B. J. (2008b). Challenging highly gifted learners. Waco, TX: Prufrock Press.
Gross, U.M. (2004). Exceptionally gifted children. (2nd Ed.). London: Routledge Falmer. [First edition,
1993]
Hollingworth, L. S. (1942). Children above 180 IQ Stanford-Binet: Origin and development. Yonkerson-
Hudson, NY: World Book.
Rogers, K. B., & Silverman, L. K. (1997, November 7). Personal, medical, social and psychological
factors in 160+ IQ children. National Association for Gifted Children 44th Annual Convention,
Little Rock, AK. [Summary of data available on-line at www.gifteddevelopment.com.]
Silverman, L. K. (2002). Upside-Down Brilliance: The Visual-Spatial Learner. Denver: DeLeon.
Zigler, E., & Farber, E. A. (1985). Commonalities between the intellectual extremes: Giftedness and
mental retardation. In F. D. Horowitz & M. O’Brien (Eds.), The gifted and the talented:
Developmental perspectives (pp. 387-408). Washington, DC: American Psychological
Association.

Provided by the a>gifteddevelopment.com

Focus

How directed do you live your life? This is one of those ADHD questions that will always exist. Do you know what you want to do and when you want to do it? Do you write it down? How do you make sure you will achieve it? For most of us it’s very hard. We may write it down but beat ourselves up if we don’t get there. Are there different ways to do this or do we continue to live like a kite flying on the winds leading where they go?

ADHD and Excersize

At the beginning of a new year, many people make a resolution to get fit — perhaps by joining a health club. By March or April, however, that resolve often falters, and gym visits become fewer and farther between. Hopeless? Not at all.

You can rekindle a commitment to fitness by creating structure and developing strategies for consistency. In addition, as you focus on getting into shape, it’s important to shape up your gym etiquette. We all know that there are unwritten social expectations at health clubs. For many with ADHD, it’s difficult enough to understand and follow written rules — much less adhere to implicit ones.

Gym members may communicate about expected behavior with subtle looks, body language, sighs, or tone of voice. I just wish they would start writing these expectations down and give folks a better chance! In the meantime, try these tactics for both getting to the gym and fitting in when you do.

Getting fit
Set up a schedule. Build set days and times for the gym into your life routine. You can insure the success of this schedule if you link your workout to something you already do on a regular basis. For example, plan to go just before or after work or during your lunch hour to anchor club visits.
Tie a string around your finger. In other words, use whatever reminder system you have found to be effective for getting to appointments. Some of my clients use Post-it notes, computer alarms, watches that vibrate or beep, or color-coded calendars. Some write on bathroom mirrors with dry-erase markers or even have a friend or a coach call to help them remember.
Buddy up. Going to the club with a partner increases your likelihood of following through. It’s difficult to cancel at the last minute if you have someone waiting for you. A workout partner can provide reminders, encouragement, and a healthy dose of guilt — as needed.
Get into a routine. The staff at most clubs will help you devise a personalized workout. Use a clipboard with your routine on it to stay focused on your workout and see your progress in a concrete, measurable way. Progress is a great motivator.
Join a class. Let the teacher call the shots, so you don’t need to make decisions. Just follow along.
Enlist a trainer. Personal trainers bring knowledge, structure, and support to your workout. Not only will they keep you motivated and on track, they can also help you understand the club environment. They cost money, but for many it’s worth it.
Fitting in
Learn the ropes. All facilities have their policies and procedures. If you have questions or haven’t reviewed club information in a while, check out the written materials or request an orientation tour or at least a quick overview from the staff.
Keep it clean. Remember to wipe down any equipment you use. There are usually a spray bottle and towels available for this purpose.
Take turns. Be mindful of people waiting to use equipment. If people are between reps, it is rude to jump in. Sometimes people who are nearby don’t appear to be waiting. Ask anyone in the area if they’re waiting or if it’s OK for you to use the apparatus.
Chill on the chat. Don’t strike up conversations with people who are exercising. Most are focusing on their workout and find disruptions annoying. Save talk for before or after workouts. If you work out at regular times and see the same people, it’s appropriate to nod and smile. After a few nods, it is generally fine to strike up conversation.
Organize your stuff. Keep your keys, water bottle, and towel close at hand and out of the way of others. A small gym bag or fanny pack works well for this, or you can keep your locker key on a wristband and stow your other items nearby.
Finally, remember that a comment like “Your thighs are jiggling less now” is not a compliment!

Thanks to Additude Magazine

Existence of God (Ontological discussion)

I am attaching a copy of a paper I wrote for a Philosophy class. I think the subject is interesting.

The Ontological Argument for the Existence of God

One important aspect of Philosophy is the study of religion. Mind and Machine is a class at Ashford University that calls for the preparation of this document. The students are asked to construct an essay that includes one of the major themes of Philosophy. This essay will explore the question of an Ontological argument for the existence of God. It will explore the definition of the Ontological argument and then explore positive opinion and negative opinion. This class asks the participants to express personal views. This author will include his views and will present them in a manner that hopefully resembles a well constructed argument. In order to approach the specific idea of the Ontological argument for the existence of God, one must be familiar with its text.
St. Anselm was the Archbishop of Canterbury during medieval times. He died on April 21, 1109 (Knight., 2009). St. Anselm is not as well known as St. Augustine or St. Aquinas however Pope Clement the XI named him a “doctor or the church” in 1720 A.D. and declared April 21, to be his feast day (Knight, 2009). The feast day is the day in the year that the Catholic Church recognizes a particular saint. This recognition of St. Anselm had very much to do with one of his several theological writings. His writings are recognized by the Church as formative and important. He is regarded as one of the eminent philosophers of the Church and this text is entirely devoted to a portion of one of his writings. Knight calls St. Anselm one of the fathers of theological philosophy (Knight, 2009) The profound text spoken of here was written in a document entitled, Proslogium. The following is taken directly from the Proslogium as it was translated by Jonathan Barnes. It should be noted that Barnes wrote a complete text on the Ontological Argument in 1972. The text is The Ontological Argument (1972).

“From the Proslogium
Therefore, Lord, who grant understanding to faith, grant me that, in so far as you know it beneficial, I understand that you are as we believe and you are that which we believe. Now we believe that you are something than which nothing greater can be imagined.

Then is there no such nature, since the fool has said in his heart: God is not? But certainly this same fool, when he hears this very thing that I am saying – something than which nothing greater can be imagined – understands what he hears; and what he understands is in his understanding, even if he does not understand that it is. For it is one thing for a thing to be in the understanding and another to understand that a thing is.

For when a painter imagines beforehand what he is going to make, he has in his understanding what he has not yet made but he does not yet understand that it is. But when he has already painted it, he both has in his understanding what he has already painted and understands that it is.
Therefore even the fool is bound to agree that there is at least in the understanding something than which nothing greater can be imagined, because when he hears this he understands it, and whatever is understood is in the understanding.

And certainly that than which a greater cannot be imagined cannot be in the understanding alone. For if it is at least in the understanding alone, it can be imagined to be in reality too, which is greater. Therefore if that than which a greater cannot be imagined is in the understanding alone, that very thing than which a greater cannot be imagined is something than which a greater can be imagined. But certainly this cannot be. There exists, therefore, beyond doubt something than which a greater cannot be imagined, both in the understanding and in reality.” (Banach, 2011)

The various documents and writings that are in existence making arguments for and against the statement are voluminous. It is however sufficient to say that the statement itself makes an argument for the existence of God that is a priori proof. Generally philosophers can agree that there exists a difference in, or distinction of, proofs. Simply stated they are priori proof and those that are posteriori (Toner, 1909). One can describe posteriori as being inductive or reasoning from that which can be seen. Priori is deductive which is to say that this argument is not made by considering that which one may ascribe to God and or his works. This author has concluded that this type of argument is a radical departure from the types of proofs that are generally available when pondering the existence of God.
One item worth mentioning is the idea of existence. There does not appear to be a single notion as to what existence is. When considering God one ponders the notion of existence. Is the idea of God existing one that can be reduced to an interpretation that is like Michelangelo’s famous rendering at the Vatican? The Holy Bible, the sacred scriptures of a monotheistic religion known as Christianity, states that we humans were created by God in his likeness so one might consider existence from the standpoint of a man. In a different part of The Bible the reader learns that God in fact is different in that we here on Earth can not think like God and therefore can not necessarily understand God as his mind is sufficiently greater as he was the creator of all things.
Perhaps St. Anselm’s proof would have been forgotten during his time. It was immediately challenged by a monk named Gaunilo (Toner, 1909). However before jumping on to the band wagon of naysayers one would be remise in not mentioning those that upheld St. Anselm’s proof. Namely, the philosophers, Descartes and Liebniz (Toner, 1909). Descartes structured the argument in a slightly different manner. Toner presents it in this way, “Whatever is contained in a clear and distinct idea of a thing must be predicated of that thin; but a clear and distinct idea of an absolutely perfect Being contains the notion of actual existence; therefore since we have the idea of an absolutely perfect Being such a Being must really exist.” (Toner, 1909)
The author of the text used in the class for which this paper is written supports the validity of Anselm’s argument by using an example of the construction of a triangle. He does this due to the fact that many have outright dismissed Anselm’s proof for reasons that will be discussed. Mosser states that if a person thinks of a triangle one thinks of a three sided polygon. That is to say that one can’t think of a triangle that does not have three sides or it is not a triangle (Mosser, 2010). Therefore it is said that the essential property of a triangle is three sides. In the same way if one thinks of God, one thinks of a being that exists, and exists necessarily (Mosser, 2010). A chief objection to the Ontological Argument exists therein.

The basis of Anselm’s proof requires that one know of at least the nature of God. This nature supposes that the being that one would be thinking of would be omniscient, omnipresent, and have moral perfection (Harwood, 1999). Harwood uses the term Maximally Great Being, (MGB) in order to describe this being (Harwood, 1999). In a discussion regarding the ontological argument Harwood points out that the Ontological argument may be sound however it does not exclude the existence of more than one MGB (Harwood, 1999). The writings of Harwood point out that when one considers the nature of God that the immediate next state of existence could mean for several entities. This would naturally lead to polytheism which is exactly the opposite of what St. Anselm was trying to prove (Harwood, 1999). As stated previously, St. Anselm’s argument was attacked in his own time.
The monk Gaunilo presented a document known as Reductio Ad Absurdum (Toner, 1909). This author is no Latin scholar however he recognizes the word absurd to be pejorative in nature. That is to say that one would not consider the absurd to be connected to a statement of truth. Gaunilo uses an argument that takes Anselm’s proof and applies it to Islands. If one can think of the perfect island that surpasses all other Islands than that island must necessarily exist (Toner, 1909). The issue here is that the argument can be applied to an infinite number of perfect things thus creating a never ending chain of perfection. Toner states that the argument itself is not sound (Toner, 1909). His supposition is that Gaunilo’s argument applies Anselm’s to finite matters and that clearly Anselm’s argument is only applicable to infinite concepts. (Toner, 1909) However the point that Gaunilo’s argument brings forth is that actual existence is certainly included in any true concept of the infinite, and the person who admits that he has a concept of an infinite being cannot deny that he conceives it as actually existing (Toner, 1909). “One can see that there is causality from contingency to self-existence and thence by way of deduction to infinity.” (Toner, 1909) This author understands this to mean that ultimately the conclusion of St. Anselm’s argument leads to an argument that can only be supported by a posteriori argument. This author is not alone in this thought.
The writer of this document is an active parishioner in the Catholic Church. He reads the Bible and is familiar with the many scriptures that discuss the existence of God. Many of the scriptures refer to a posteriori argument. In the book of Romans St. Paul reminds the reader that God’s wrath will be upon those that hide the truth through their wickedness. For what is known about God is evident to them because made it evident to them. Paul goes on to say that these things are known from creation to now through God’s works. Rom. 1: 18-20. The deductive thought is that one knows God from the evidence of God created by God. The concept is important. The Holy Roman Church declared St. Anselm a saint and recognized the importance of the form of his argument. However, they in fact reject the argument itself. It is not sufficient to believe in God’s existence based on being able to think of God alone.
Mosser sums up Anselm’s argument thusly;
“If we assume, which seems plausible, that the greatest possible being one can think of would deserve to be called “God,” then the being we refer to using the “God” would have to exist. For if the being we are now calling “God” did not exist, it would be easy to think of a greater being; it would be that same being, only one that actually existed. Since you recognize that the being you are thinking of is the greatest possible conceivable being, that being must include existence as part of its nature, Therefore, God exists.” (Mosser, 2010)

This argument, The Ontological Argument for the Existence of God, is one of human reason. There is no science to the claim. This author understands the difficulty in solely using the Ontological argument as a proof for God’s existence. He agrees that St. Anselm’s argument alone does not lead to the evidence of one true God the creator of all things. Harwood’s argument is persuasive. He accepted the validity of St. Anselm’s argument with no rebuff and proceeded to demonstrate how the argument, on its own, could lead to polytheism. This author concludes with a statement from The Holy Catholic Church. The Church states that human reason is in fact capable of attaining to a true and certain knowledge of the one personal God (CCC 1960) This is possible because we are made in the image of God. However there are many obstacles which prevent reason from the effective and fruitful use of this inborn faculty (CCC 37) This is why man stands in need of being enlightened by God’s revelation, not only about those things that exceed his understanding, but also “about those religions and moral truths which of themselves are not beyond the grasp of human reason, so that even in the present condition of the human race, they can be known by all men with ease, with firm certainty and with no admixture of error.” (CCC 38) It would seem that God has a plan. Reason would do however God also deemed it necessary that Man knows of him by his revelation.

This paper set forth to summarize and explore the Ontological argument for the existence of God as set forth by St. Anselm. The document has explored the argument as well as opinion in support of and against it. The author has expressed his personal view. As stated, there are many volumes written on the subject matter contained herein. This document serves as a primer for the subject. It would be foolish to draw a conclusion solely based on its content. The philosophy class at Ashford University known as Man and Machine has allowed the author to become more acquainted with the specific arguments and theories regarding deeply held religious beliefs. The document herein is an attempt to demonstrate the type of study received in the class.

References
Banach, D. (2001) Anselm’s Ontological Argument, St. Anselm University Website, Retrieved
April 11, 2011, http://www.anselm.edu/homepage/dbanach/anselm.htm
Harwood, R. (Dec. 1999) Polytheism, Pantheism and the Ontological argument, Religious
Studies, Vol. 35, No. 4 (Dec.1999) pp. 477-491, Cambridge University Press, Retrieved 4/16/2011 http://www.jstor.org/stable/2008250
Mosser, K.(2010). Philosophy a concise introduction, Bridgeport publications, San
Diego CA.
Reference (1995) Catechism of the Catholic Church, Double Day Publishing New York, New
York
Toner, P. (1909) The Existence of God, In the Catholic Encyclopedia, New York, Robert
Appleton Company, Retrieved April 16, 2011 from New Advent, http://www.newadvent.org/cathen/06608b.htm
United States Conference of Catholic Bishops (11/2002) New American Bible, USCCB
Washington, DC

Yoga

I am known to say that I manage my ADHD in a multi-modal format. I use my medication. I take it on time. It helps to keep me focused and have clarity.

I pray. I wrote about prayer here. I have been blessed in The Sower ministry to belong to part of a telephonic prayer group. We are there to answer the phone 24/7. Whenever I pray I invite the holy spirit to be with us in a demonstrative way.

I work with a coach. Yes the coach needs a coach. This helps me to stay on track and manage the very specific ADHD behavior.

I exercise. I do cardio of many types. I enjoy rock climbing and cardio kickboxing. I mix it up and mostly do it in groups. This keeps me from getting bored. My exercise includes yoga. On the Catholic ADHD Coach page on facebook I was recently challenged. I am re-posting the conversation here so that I might share with all.

Poster: It certainly seems as though you have a well-rounded approach, esp since it is geared to adults, but if I may ask – I thought yoga was frowned upon by the Magisterium as being an Eastern philosophy not in sync with Catholic church teachings?

Me: http://forums.catholic.com/showthread.php?t=14225

That is a link that hopefully answers this question. You are correct Eastern philosophy is not in sync with Catholic church teachings. My Haga Yoga (mostly physical movement) instructor does not teach Eastern Philosophy. It would appear based on the link that I sent you and several others there that It’s important to avoid teachings that are self centered. However they suggest in the several links that I read that the physical non-philosophical approach is fine. At the end of my class I always say in the name of Jesus and peace be with you. They have not thrown me out yet.

http://www.religionnewsblog.com/16838/catholic-yoga-a-hail-mary-with-your-halasana

Me: One more commentary different source, Thanks for you questions. I was not concerned but I’m really very happy to have done the research. I guess I’m blessed that my instructor at the gym is just in to the movement.

Poster: How do you find yoga to be beneficial to dealing with ADD as opposed to other, different exercises? Is it the stretching, the breathing, or something else? Thank you for the links, btw…

Me: The balance postures that are moving really get the pre-frontal cortex going. I do one where I start in a standing position and lift one leg to my hip. Then I sit in a fake chair and then bend down with my arm up and try to touch the floor with the arm that was up in the air. Two to Three times each side. Also the breathing is important. If I do this right before doing some task that is hard to stick to I increase by ability to focus on the task. The social side of the class keeps me going so I learn the technique correctly. All exercise is good, especially cardio but the concentration for yoga helps my head.

Why Catholic Coach

I have been asked by a priest and some friends so I have pondered the question of why call myself a Catholic coach. I believe the answer is obvious, I’m catholic. But what does that mean as far as coaching. I do not have an accountant or attorney that starts by saying they are Catholic? Well, perhaps you should. Many advertise in the weekly bulletin that one can take home from mass. In the Los Angeles archdiocese The Tidings is a weekly paper that advertises business that are owned or operated by Catholics. But that still does not answer why.

Here it is. As one with AD/HD, ADD, I have seen many mental health clinicians. Sometimes around marriage and sometimes specifically for ADD. I have found much of their advice to be okay but lacking and even adverse to Catholicism. Before my Mentanoya I was not familiar with the Catacheses of the Catholic Church. I now read it along with the Book of Instructions Before Leaving Earth. AKA God’s word. The Bible. I firmly believe that as a coach I am an advocate to help you live a healthier, happier and more adjusted life. However if my advice to get you there becomes completely worldly then I have failed in the most important aspect. I have led you to jeopardize your eternal life that Our Lord Jesus Christ died on the cross to preserve. That’s it. I want to help you manage your AD/HD in a manner that is not at odds with your eternal salvation. I pray everyday for the Holy Spirit to guide me and the intercession of our blessed Mother and all of the Angels and Saints especially Saint Dymphna to guide me in that direction.