Lynnea Urania Stuart is a California transgender activist, writer, indie publisher, and ideologue with emphasis upon spiritualities as generating religious traditions but not necessarily aided by religious enforcement.
She authored the novel, The Journey to the Seventh Day, available on Amazon and Amazon Kindle.
She is a Senior Writer for Trans Muse Planet Magazine. She owns and edits the blogsites The Pacific Coast Sojourner and Transpire and has been a worker for transgender civil rights in California.
First published in the Jewish-Adventist magazine Shabbat Shalom in 1990, she went on to write for the transgender community magazine TV Epic in the monthly San Francisco Scene column. Her activism blossomed after fellow member of the support group Transgender San Francisco, Theresa Sparks invited her to volunteer her service for San Francisco’s Transgender Civil Rights Implementation Task Force where she served as Secretary to the Employment Committee in 2000.
She has also been a panelist on trans issues on local radio and television and has been a speaker on trans issues, religion, and spiritualities in the United States and Latvia. As an ideologue her areas of interest pertain to Metaphysics, Ethics, Phenomenology, and Philosophic Psychology.
The core of Lynnea’s philosophy pertains to innocence, an idea introduced by her friend, Ken Dollarhide, PhD, Professor of Philosophy and Dean of Religious Studies at Kean University, in 2001. She defines it as “the capacity to dream and to wonder” while accepting truth as objective and non-absolute. She rejects the idea that innocence is the opposite of guilt, though guilt may injure or destroy innocence through obsession and so may other obsessions irrespective of guilt. Neither can innocence be ignorance, otherwise the process of learning destroys innocence and therefore must be rendered irrecoverable. Lynnea asserts that innocence is not only recoverable but subject to cultivation. This would later develop into the moral theory called, “Restorative Ethics.”
This concept of innocence ties into Lynnea’s cosmology of phenomena corresponding to that of Kabbalah, recognizing 4 levels of existence and accessible through the “subtle bodies” as a discipline: Atzilut (Emanation or Soul Plane), Briah (Creation or Mental Plane), Yetzirah (Formation or Astral Plane), and ‘Assiyah (Action or Physical Plane). She regards the 1st chapter of Genesis as pertaining to the Briatic level, most of the the 2nd to the Yetziritic level, and does not accept that the level of ‘Assiyah is biblically represented before the Flood. Lynnea asserts, “The world has multiple histories that interact from time to time.” Her view of the noumenal world corresponds to that of Schopenhauer, Parmenides, and the Eleatics.
THE AGROS AND THE MUEIN
Lynnea explores pneumatopoiesis, the formation and development of spirituality independently from what religious organizations define. “The scope of individual thought is the agros, or “field” in which complexes of noemata and corresponding noeses (as in Edmund Husserl’s concept of thought which make thinkers ontological as well as ontic beings) develop and intertwine. What establishes spirituality is a primal resonance which she calls a “muein” (“Greek “It initiates” plural= muousi), a Yetziritic manifestation of a “flash of an idea that seizes a person,” fixating his mind in any particular circumstance and forming a seed about which complexes of noemata spring. She denied that this muein was either inherently demonic or angelic, but regarded it as an internal resonance. Muein has the same root in Greek as “mystery”. This “flash of an idea” demands nurture, articulation, and crystallization before it could be fully understood, and that understanding is achieved through questioning each noematic thread.
Resonance may be oriented to whichever part of the psyche dominates at the time, whether Superego, Ego, or Id and that resonance colors the individual’s spiritual constitution over the long term. Each level of resonance has its benefits and dangers. This resonance may grow into any number of spiritual, psychological, or philosophical expressions. Id resonances affect ontic aspects of being. Ego and Superego resonances affect ontological aspects of being, the latter being the clearest and most revelatory, the former often vague and dissonant. The highest innocence tends from muousi related to resonance with the Superego and this is the most desirable to cultivate. But muousi of lower resonances must be recognized as contributing to the overall organism, knowing that, if ignored, could also become deleterious to health.
This concept suggested an ethical difference in what should be recognized as spiritual connectivity from predatory proselytizing and mental pathology. It formed a basis for a limited prime directive of non-interference in pneumatopoiesis and only cancels with a directive re-cultivation of noemata based upon the strengths of the individual’s resonance with the essentially irrevocable muein and awakening to the noetic. But a new muein may be introduced at any time, and if accepted, revolutionizes the life of an individual. Resonance and acceptance matters here because the individual is the true agent of learning, not the instructor. Because pneumatopoiesis develops so differently, the muein must be recognized from a consensus of ethical theories, each approaching the mechanisms of muein in different ways.
Restorative Ethics does not satisfy itself with simply distinguishing between right and wrong, but concerns the restoration and cultivation of innocence, and consequentially, moral agency. It proposes the following:
- Right action is that which promotes and facilitates the highest possible innocence.
- Innocence is the capacity to dream and to wonder, a virtue as a mean between the vices of otherworldliness and gross materialism.
- Ideas concerning dreams and wonderings must be evaluated by reason and subsequently so must ethical decisions.
- Innocence is differentiated from selfish ambition in terms of their respective approaches to truth; the former following “truth in essence” (a non-absolute version of objective truth) and the latter following relative truth (that one regards as malleable according to will).
- Innocence is differentiated from delusion and insanity in a similar way because delusion and insanity are states in which perceptions of truth and falsity become skewed beyond what can be agreed upon within a modal reality.
- Promotion and facilitation of the highest possible innocence demands the promotion of at least some degree of liberty as a categorical imperative in order to facilitate moral agency.
- Right action demands in its facilitation a mode of detachment lest obsession with good and evil destroy natural innocence.
When an individual’s ethical weaknesses result in failure of integrity, two things can endanger him: crises, in which moral agency is injured or left to doubt, and tragedies, in which moral agency is permanently damaged or destroyed. By rebuilding innocence crises may be resolved and tragedies ameliorated if amelioration is possible. Moral agency can only be restored if its two aspects are activated: (1) one must understand the impetus and ramifications of moral decisions, and (2) one must be free to make those decisions.
In which case, good and bad must be viewed beyond individual actions of right and wrong to what lends to the restoration of moral agency and natural innocence. Some actions may be right and yet be realized as “bad” while some actions may be wrong and yet realized as for the good. It isn’t the same as simply evaluating the end to justify the means, for at times a short term “bad” must be accepted in order to effect the long term good, and that most specifically the good of natural innocence. The issues of Consequentialism, as they apply to Restorative Ethics, especially Remote Effects, demand that those consequences be evaluated over the long term.
What that means is that relationships cannot for long remain casual if they are to interact at all. They demand introspection and respectful listening.
It also means something else: because the objective is upon the specific good of natural innocence as a virtue, the art of Virtue Ethics comes into play in order to lead to the “highest innocence;” that is, greater capacities for dreaming and wondering, and a proper education must keep this purpose in mind. Achieving this involves conveyance of a broad range of skills from the academic to the social to the moral.
THE TÉSSARA, TRUTH IN ESSENCE, AND LIVING IDEAS
Lynnea’s first book, The Téssara (Greek: τέσσαρα = four, so named because it contained four sections) first laid out the relationship of innocence as pertaining to truth and ambition as its counterfeit. Truth was not approached directly from prevailing theories of truth in that her approach was mathematical, built upon the Hegelian idea of conflict and synthesis within a body politic. Her analysis introduced a concept of “purities” within ideas in which premises were evaluated in terms of apotheses (decay of the idea) and prostheses (propping up of the idea) such that:
Pn = 1 – [(αn+βn)/λn], λn≥1
Pn= the purity of an idea “n”
λn = the number of premises supporting the idea “n”
αn = the number of apotheses in the idea “n”
βn = the number of prostheses in the idea “n”.
If the number of apotheses and prostheses is small then the parametric equation behaves thus:
Tn = 1 – [(αn+βn)/λn] = 1
In other words, “truth in essence” (Tn) is “idea without apothesis because none exists and without prosthesis because none is necessary.” This contasts with relative truth in which varying perspectives of truth find their consensus based upon the force of what is popular in a body politic:
Fn = mn wn
Fn = the popular force of the idea “n”
mn= the mass of adherents in a population where:
mn= (number of adherents)/(total number of individuals)
wn = the will of adherents where 0 ≤ wn≤ 1.
When this force builds the impetus of idea (Rn):
Rn = Pn Fn.
If, by analogy, this is applied to the individual organism whose internal plurality comes under the directive of the self:
Rn = Pn Fn
= Pn mn wn
Because mn in this case = 1, the only factors to consider are purity and will or
Rn = Pn wn
The danger becomes clear if Pn is perceived to be Tn. Either it must really be Tn, or the individual faces the danger of delusion in which the will becomes the only factor, and this defines the ambitious sooner or later. Ambition is not the same as drive. The latter is a necessary component of the psyche for vitality and accomplishment. The former is prone to malice and instability, resulting from the negative resonances that may take place with respect to a muein. Adding to the potential for delusion is the demand by relativists that truth is malleable because reality is humanly what is made known.
However, the equation for “truth in essence” works best as pertains to what is clearly valid or invalid, right or wrong, and what is deductive. Inductive reasoning, which must be described not in terms of right and wrong but strong and weak, are analyzed differently according to the purities of the premises:
Sn = 1/λn
Sn = the strength of the idea “n”
pn = the purity of each premise supporting the idea “n.”
The Téssara asserts that people are living ideas with both the right and a categorical imperative to approach within themselves the condition Pn = Tn as far as is humanly possible. Recognition of this right is the basis for civil rights. In order for this refinement to happen as a moral agent, one must be free to permit it.
THE SOUL AND THE VEIL OF PERCEPTION
Lynnea’s view of the human soul is consistent with the Kabbalists who see it in three ways: (1) the Nefesh or the union of the Gūf (physical body) with the Ruach (spirit or breath); (2) the Ruach through which the natural processes of the Nefesh become active to make an ontic-ontological being; and (3) the Neshamah (Supersoul or Atman) which partakes of the divine nature and may be transformed into what is noumenal. Only the Neshamah may have the capacity for this type of transformation. The Neshamah also has three components: a Lesser Neshamah which interfaces with Briatic phenomena, a Chiah which concerns itself with the emanative applications of forms much like DNA conducts the formation of proteins, and a Yechidah which concerns itself with Being in the most primal aspect possible, the realization of which transforms the human being to Existenz.
In this view, the Veil of Perception pertains to more than simply questioning the trustworthiness of the senses. It questions the validity of how those senses are processed. This includes perceptions of what take place on the Briatic and Yetziritic levels because these are as phenomenal as what’s encountered on the Physical Plane, taking phenomenology to a higher level. The noumenon can only be realized through the Neshamah and that’s only a fleeting proposition originating from the noumenon only. Consequently it’s no wonder that Heidegger denied Plato’s “Outside the Cave” experience was possible and that phenomena is all we can possibly encounter. If The Republic is read carefully, it would also be understood that Plato regarded the outside as determined by rational analogy, not by direct human experience or means.
But even the principles associated with Plato’s Allegory of the Cave align with Lynnea’s cosmology. In Republic Book VII, we see 2 divisions between “becoming” represented by the visible world inside the cave, and “being” represented by the intelligible world in cognizance with the outside of the cave.
In the category of “opinion”, as it were projections, we realize:
A. εἰκασία: imagining, likeness, estimating, apprehension by images or shadows; represented as shadows from a campfire, and equivalent to Yetzirah. This is part of the category of “becoming.”
B. διάνοια: thinking, purpose, intent (as in the intent of movement), represented as reflections in sunlight, and corresponding to Briah. This is part of the category of “being”.
In the category of “intellect” we realize:
C. πίστις: belief or faith (same as used in the New Testament) as it were the campfire within the cave, also corresponding to Briah. This is part of the category of “becoming.”
D. ἐπιστημή (νῶσις): skill, understanding, or acquaintance (knowing when referring to νῶσις specifically) as it were the sun itself, and corresponding to Atzilut. This is part of the category of “being”.
Plato’s reasoning consists of transitivity between the categories of opinion and intellect against the categories of “becoming” and “being”. The noumenal is understood by analogy. In Boolean terms:
When the noumenon bursts upon the individual by its own action, it’s fleeting and powerful, blasting the individual back “inside the cave” if indeed such a person survives at all. This is not νῶσις such as we may describe as Kantian science. It isn’t a priori knowing or any knowing that originates from individual practice, but γνῶσις initiated from the noumenon.
Lynnea agrees with Parmenides and Schopenhauer that the noumenon is a unity in opposition to the plurality of phenomena. She also agrees with Spinoza’s Attributive Dualism in which the contrasts necessary for phenomena to occur are due to perspective instead of substance. The illusion of phenomena is deeper than we generally realize, yet it’s an illusion to which we owe responsibility and it’s through this phenomenal drama that the noumenon finds its own enhancement in Be-ing. Kant’s Categories of Logic and Understanding are still applicable beyond physicality, at least into the Briatic level, even if higher levels may play by somewhat different rules.
Because Lynnea deals with more than physical phenomena, she asks questions like, “Where is Dasein (“Being there,” an analytic introduced by Martin Heidegger) when he sleeps, and where is Dasein when he dreams lucidly?” The answers are intriguing because in one case Dasein is not, and in the latter, Dasein confronts the same angst and Ethics in Yetzirah as he does in his everydayness.
DREAMING PHASES AND NEGATIVE EXISTENCE
Lynnea’s approach to dreaming is not to have dreams, but to dream. In other words, it’s an active practice instead of passively experiencing hallucinatory phenomena. When practiced, dreams may be objectively explored and evaluated, and in lucidity, one must remain detached to sustain lucidity as well as maintain objectivity. It was by thought inspired by certain practices of dreamwork like “pathworking” that she realized changes at the upper levels of existence and the implications of that which is at the highest levels and beyond.
Lynnea’s philosophy differs from orthodox Abrahamist traditions in that she recognizes many divine beings who owe their allegiance to the One (henotheism) and that individuals engage in successive incarnations until a final liberation. Lynnea recalls two previous incarnations of her own, though she suspects others.
In recognition of the noumenal and phenomenal crises relating to the development of dreams, Lynnea has come to delineate 5 phases of dreaming, which if the human organism is allowed to complete in his lifetime, fulfill the life cycle and may also resolve issues of past incarnations: an Additive phase in which information is stored on the basis of emotional tags, a Distributive phase in which information is redistributed by the hippocampus as new information must be assimilated, a Cognitive phase marked by controlled and conscious forms of dreaming, a Resolution phase in which the issues of dreaming become resolved and harmonized in the course of individuation, and a Unitary phase in which cultivated dreams increasingly take on noumenal themes and non-cultivated dreams lose impetus. In this “full capacity of innocence,” ample cause for incarnation becomes recognized. In the noumenal world and into childhood, the phenomenal world is more seductive. In elder stages of life, the noumenal world is more seductive, carrying the essence of the individual into Negative Existence.
Negative Existence is a concept that comes to us from Kabbalah. It isn’t like matter and antimatter. It seems like nothing, yet it isn’t the same as nothing. It’s simply “No Thing we know or can know in our lifetimes.” In this the Sages speak of “Three Veils”: the “Ain”(nothingness), the “Ain Sof” (nothing yet everything, or “infinite”),” and the “Ain Sof Or (infinite Light).” They correspond by analogy to the three aspects of the Neshamah, but outside any concept of Being we understand, and as such we are at a loss to even try.
Lynnea questioned why there should be three veils if there should be only unity in the noumenon. She concluded that Negative Existence isn’t either noumenal or phenomenal. Instead, Negative Existence introduces completely different paradigms for what may happen beyond Being, even though Negative Existence cannot be either extra-temporal noumenal Being or temporal phenomenal being and has no meaning in terms of what we may describe.
But to Lynnea, the juncture between the Yechidah as pertains to the sephirah of Kether in Atzilut and the Ain is significant. That juncture between full Being and what transcends Being is the Saros or “seed” which is also just beyond understanding, and yet supremely enticing. It challenges the very idea of “suchness”. It may be compared to the Buddhist concept of nibbana.
But the idea of the highest Being is so godlike, Lynnea believes this is what the earlier writers of The TaNaKh attempted to convey when they wrote “YHVH” or Eheyeh Asher Eheyeh (I AM that I AM). The highest is necessarily that unity, that noumenon that seems elusive, humanly unattainable, and only communicable from its source. All humans can do is make themselves accessible. But when Being bursts upon the individual, it changes everything, a repeat of ἐν ἀρχῇ ἦν ὁ λόγος (In a beginning was the Word). When that happens, it isn’t unusual for an individual to encounter from within a profound burst of creativity and a newfound impetus for life as “is-ing”. The entire perspective of the world, of nature, and of Ethics is changed forever.
LOGICAL POSITIVISM AND TELESTATIC PRAGMATISM
Nevertheless, the concept of Negative Existence tests the limits of Lynnea’s philosophy. Apart from taking what has been received in terms of the Gnostic practices of the Sages on faith, Lynnea cannot verify Negative Existence and none is offered by the direct experience of others. There is no means, empiric or otherwise, by which one could test for falsity. Apart from what divine beings may be said to offer, no means of justification exists, and in terms of the Tripartite Theory of Knowledge, this doesn’t count as knowledge. Do other aspects of the dreamworker count as any sort of knowledge or is this all a line of deception carried on from antiquity? Is the collective that forms the multi-tiered concept of reality called “The Dream” actually mass hysteria?
Lynnea found her answer in terms of shared dreaming phenomena. This happens when two or more dreamers encounter each other in the same dreamscape in the same dream scenario at the same time. Most cases of shared dreaming phenomena are spontaneous occurrences. Because of that spontaneity, they aren’t induced and cannot fall into a relation of causality. But they are reciprocal and possibly inherent because they most commonly occur among close relatives, giving meaning within the Kantian Categories of Understanding. If The Dream did not exist, such phenomena shouldn’t happen. But they do.
However, in terms of twentieth century Logical Positivism, the idea of Negative Existence has no logical meaning, and therefore cannot be seriously considered. That poses a problem for the philosophic dreamworker. While the dreamworker might experience Kether of Atzilut, however briefly, the dreamworker can go no further, at least in his lifetime.
This limitation is significant. While the 20th Century Logical Positivists charge that metaphysical statements have no meaning because they cannot be empirically verified, the work of dreamworkers drives metaphysical ideas. There is an empiric consensus among dreamworkers concerning what’s outside physicality, but there is no empiric consensus suggesting the possibility of Being that is not Being, happenings that don’t happen, and things that are not things we can define. Why then should anyone consider that Negative Existence is possible, or even that anything metaphysical is possible?
To this, Lynnea returned to established theories of truth relating to the Veil of Perception: Correspondence, Coherence, and Pragmatic. The first says that information is true if it matches the facts. The challenge is that, because of the Veil of Perception, one cannot get outside one’s self to experience reality directly. Yet in Mental Projection, that is exactly what dreamworkers propose. In the second theory, information is true if it’s coherent or “makes sense.” The challenge is that beliefs may be disconnected from reality. In other words, information may be true in one context, but if in consensus, competing truths are in conflict, then truth itself is in conflict which cannot be. In the third theory, information is considered true if it enables us to do things with it. The challenge for Pragmatism is the same as that of Coherentism.
Lynnea accepts a combination of these theories of truth and tests for what counts as objectivity in terms of truth in essence, with the caveat that the truth encountered must be determined within the framework of that for which a truth applies. In other words, what is true in ‘Assiyah is not necessarily true in Yetzirah, and so forth. But the consensus of dreamworkers must be tested by all three to count as empiric truth for their respective levels. For those who are not dreamworkers, the proposition is meaningless. Lynnea points to shared dreaming phenomena, the existence of which can be denied by anyone who has not experienced it, but for those who experience, its existence is compelling. Corresponding with that, other dream phenomena may be taken seriously. The most basic assertion is a pragmatic one based upon the consensus of dreamworkers, what Lynnea calls, Telestatic Pragmatism.
THE BEGINNINGS OF FAITH AND HOPE
What Telestatic Pragmatism demands is acceptance by dreamworkers of what is not acceptable by those who are not. For those who are not, dreaming phenomena are insubstantial and untrustworthy. Dreamworkers are left with one appeal to the one who does not practice dreaming: that which must be taken by faith, even as the idea of Negative Existence must be taken by faith by dreamworkers.
Faith is an inherent problem because the substance of what is hoped for only offers a reference in what may or may not be true. But faith is good because it enables us (pragmatically) to achieve when the foundation for expecting anything to be achieved is purely theoretical. Because faith is a problem, hope is consequently a problem because hope has no foundation at all when faith must have one. Lynnea said, “Hope is the ultimate volatility that must be fixed for a person to be complete, precisely because it has no inherent fixedness to support it.” She also said, “Faith is initiated by the muein and hope reaches beyond what noemata may confirm.”
Hope and faith are both virtues to Lynnea, consistent with the theological virtues of Thomas Aquinas. Both are means between the vices of naïveté and suspicion. The only difference between them is their relationship to evidence.
She rejected the idea that hope comes before faith because it is part of the biblical definition for faith. “What the writer of the Hebrews epistle was really saying was that faith acts as the training wheels for hope. Sooner or later hope must freely act on its own. It becomes a drive that actualizes the dreams of innocence. It’s a drive that the ambitious not only cannot comprehend, but condemn as ‘negative thinking.’ It’s evident every time an ambitious person comes down on someone for saying he hopes something will be. The very word ‘hope’ has almost been eliminated from the modern vocabulary as a positive idea. That is not only wrong, but maliciously wrong.”
ESSENCE ANE EXISTENTIALISM
Because Lynnea accepts reincarnation (but considers transmigration to be limited), she does not fully accept the position of the Existentialists, even though she makes use of analytics that Existentialists propose. Existentialism denies that existence follows essence but that essence is built by the individual after he at first exists.
The problem arises in successive incarnations because memories of past incarnations happen. While many are inclined to dismiss such memories as “false memories,” Lynnea has not been willing to automatically dismiss them, declaring, “We must be careful. We have no cause to disrespect, apart from dearly held dogmas and theories, what is established in a child’s innocence, for dogma and theory does not supersede what is, was, or may be. What Lori Girschick says is applicable: ‘if ideas are accepted as true, then they are also true in their consequences.’”
The idea that a person must build his own essence is accepted as true, but if memories of past incarnations become active in a given incarnation, then they must be accepted as true expressions of that person’s essence. It was said of Lynnea as a child, “This kid was born fifty years old,” after observing that she spoke of things she should not have already known and that she had picked up the idea of reading at an early age, even reading from a newspaper at age two. Other children have shown similar traits. Therefore, we cannot automatically assume that a child simply begins its existence without essence.
Lynnea asserts that existence without essence only happens at the first incarnation, and most people have already incarnated more than once whether past lives are recalled or not. She also believes that between incarnations, one is no longer time-bound and may reincarnate at any point in space-time.
COMPASSION AND ONTOLOGY
If we reincarnate, then do we reincarnate exactly according to essence? Lynnea doubts this. One may reincarnate with any combination of maleness and femaleness, or of any race or ethnicity. One may reincarnate with different propensities to skill sets. Lynnea recalls one incarnation in the Sahel in which she died at a young age, but Negro. But the current gender, race, and ethnicity have much to do with the ontic-ontological construction of the self. “Sex may be an existentiele, an ontic attribute, but gender is not. Gender is an ontological attribute.” But from lifetime to lifetime, what is ontological builds new essences upon former essences. This restructuring is part of the development process of every soul, irrespective of species. Like Bentham, animals are accepted as sentient beings with souls consistent with their respective branches of evolution.
In which case, it behooves the individual to show compassion to others in their evolution. Those who may appear to be less advanced may in fact be more advanced than we think. One whose brain has been injured so that he may appear retarded or deficient, may in fact have a greater soul than the one who cares for him. At some point of the process, one will have to face what it means to be autistic, or a member of a despised nation, race, or religion. One may have to face issues of sex and gender identity. In which case, it’s important to advance the cause for civil rights and for the humane treatment of animals. For what we may experience in another lifetime is what others may be experiencing at the moment. Activism, therefore, acts out of an existential imperative.
Pipe and Metal Trades; Steam Engineer, Unlimited, City of Los Angeles (Critical Care Facilities); Construction Estimator; Expeditor; Loan Processor; Real Estate Transaction Coordinator; Licensed Real Estate Salesperson (inactive); Secretary; Bookkeeper; Published Writer; Marketing, Accounts Receivable/Accounts Payable, Dispatcher, Author.
Spirituality; Philosophy; Esoterica; Dreams and Dreaming; Humor; History; Writing and Publishing; Books; Dance; Friends; Art; Aviation; Space Travel; Astronomy; Meteorology; Mathematics.
Non-Partisan. Lynnea has never at any time registered to vote as a member of any political party, but has worked as an activist for Transgender Civil Rights and has served as a precinct worker.
FULL WRITING HISTORY:
1970 Feature Journalism, The Roundtable, Nicolas Junior High School, Fullerton CA
1973-74 Contributing Writer, Literary Magazine, Troy High School, Fullerton CA
1987 History Journal, Rio Hondo College, Whittier CA
1990 Gifts From the Waters, Shabbat Shalom (magazine), Review and Herald
1990 The Problem With Sin, Shabbat Shalom (magazine), Review and Herald
1991 The Soft Word of the Lord, Shabbat Shalom (magazine), Review and Herald
1991 Monuments, Shabbat Shalom (magazine), Review and Herald
1997 Transmutation, Initiation, (article) Hermetic Order of the Golden Dawn, International/Morning
Star, International/Esoteric Golden Dawn
1998 A Geometric Table of Correspondences (article), Hermetic Order of the Golden Dawn, International/Morning Star, International/Esoteric Golden Dawn
1999-2000 San Francisco Scene (magazine column running Feb-Dec 2000), TV Epic, West Coast Publications
2000 Minutes of the Employment Committee, Transgender Civil Rights Implementation Task Force as Secretary pursuant to the Sunshine Ordinance, City and County of San Francisco.
2004 The Ninth Perspective (article), in The Woman Within Milton (book), Mary Ann Obuch
2005-2008 The Téssara (book not to be released to the public before the death of Lynnea)
2008-2009 Loving Innocence (blog) http://lovinginnocence.blosgpot.com (removed 2010 – another blog by
that name currently posted has no relationship to this blog)
2010 Awakening Innocence (book with limited distribution mostly consisting of reprints from LovingInnocence)
2010 Did God Ever Really Hate Transgender People? (tract)
2011 The Transgender Spiritualities (series) Beliefnet (removed)
2011-2013 The Hieron (blog) http://thehieron.wordpress.com
2012 Bringing the Prism to Life (article), Cypress College Philosophy Department
2013 Journey to the Seventh Day (novel, published 2018)
2013 Understanding Gender Identity Discrimination (PowerPoint modules)
2014-2016 SoCalREpros (writer and editor, website and business blog, removed)
2014-2016 The Backyard Buzz (writer and editor for real estate newsletter for SoCal RE Pros)
2015 When Friends Touch the Sacred (guest blog) Project Interfaith www.projectinterfaith.com
2015-2016 TheTransgender Movement (NY based blog as “Speaker of the Movement,” writer requested removal) www.thetransgendermovement.com
2015-present The REsource (writer and editor for legal newsletter for SoCal RE Pros)
2015 The Transgender Peoples (PowerPoint)
2016-present Transpire (trans-advocacy blog) http://lynneauraniastuart.wordpress.com
2017-present Trans Must Planet Magazine (Senior Writer) www.thetmplanet.com
2017-present The Pacific Coast Sojourner (spiritualities, religions, and philosophies)
2018 Publication of The Journey to the Seventh Day on Amazon and Amazon Kindle
SPEAKING AND PERFORMANCE HISTORY:
1976 Defenders, Ozark Bible College at New Market IA
1976 Sunday School Instructor, Racine MO
1979 Sabbath School Instructor, York NE
1979-1980 Sabbath School Instructor and Speaker, Covina CA
1980-1981 Sabbath School Instructor, El Monte CA
1993-1994 Sabbath School Instructor and Evangelical Speaker, Norwalk CA
1994 Missionary Evangelical Speaker for The Quiet Hour, Daugavpils, Latvia
1995 Model, Screen Artist Talent, Beverly Hills CA
1996-1999 Hermetic Instructor, Ontario CA
1998 Model, Private Photographer, Sherman Oaks CA
1998 Model, Jim Bridges Boutique, Studio City CA in TV Epic, West Coast Publications
1999-2000 Hermetic Instructor, Fremont CA
1999 Print Model, Private Photographer, Menlo Park CA
2000 Contestant, Transgender Cotillion, Pacific Design Center, San Francisco CA, Transgender San Francisco
2000 Stage Performer, Joseph’s, Sacramento CA
2000 Stage Performer, Divas, San Francisco CA
2000 Runway Model, San Francisco CA
2000 Stage Performer, Imperial Court, Hayward CA
2000 Print Model, Private Photographer, Henderson NV at San Francisco CA
2000 Television Panelist, Local Access Television, Fremont CA
2002-2004 Fashion Model, Contessas Closet, Studio City CA (web publication)
2003 Radio Panelist, Tustin CA, American Radio Network
2003 Host of Essences, KLAS-FM, Los Angeles CA, American Radio Network
2012 Stand Up Comic, De Pietro Performance Center, Santa Ana CA
2014 Speaker with PowerPoint, Transgender History Workshop, The LGBT Center OC, Santa Ana CA
2014 Speaker, International Transgender Day of Remembrance, French Plaza, Santa Ana CA
2016 Panelist on Transgender Health, California State University, Long Beach, School of Nursing.
2018 Panelist on Transgender Health, Keck Medical School, University of Southern California.
PUBLICATIONS QUOTING LYNNEA:
San Francisco Weekly 2000
TG Forum 2001
Transgender Voices (book) by Lori Girschick 2008
The Orange County Register, 2014