Transgender Transition and a look at Self Agency. By Robben Wendy Wainer

Self Agency is thought to be a term utilized by the Professional World. It  is a term that asks one to take stock in themselves. To design plans for self care, to support one’s  interests and goals, and to find out what one’s motivations are, in hopes of learning what aids us in our self discovery. Self Agency is deemed to be  a psycho social dynamic that refers to  the process of taking our character traits seriously. In this text I will try to uncover some of those same attributes, but in a way that centers around transitions that enable a transgender person to overcome barriers that may have been in conflict with their rectification of being a complete human being.

For just one moment, I would like all of us to become divinely inspired artists, who are depicting their self portrait with the expertise of a Rembrandt. The portrait we depict may be one of humility, one of zealous passion, one of defamation, one that is moody, or one that is both empathetic, and sympathetic to other’s needs. As we attempt to gain some clarity on who we are, what our dispositions attribute themselves to, and what our character traits are which we internalize more than anyone else. I ask that we attempt to view our own personal presentation in a positive light, and show how we are all worthy of the decency of self appraisal, and cleaning the slate to show a Transgender who has accepted their own system of beliefs about who they are, and what they can become.

Transgenders experience many transitions that are interwoven in family, society, one’s environment, and among one’s peers. To utilize what we accept as self agency, I hope that our transitions may reveal truths we have come to accept about our expectations, and truths we concede to, by developing insights as to how we may prove to be influential. If not with how we relate to everyone, than with truths we have come to know about ourselves. We may be the type who feels they won’t stop feeling bothered until they are left to themselves. Or that we have had to act as if  for so long without gathering enough self support to affirm and confirm our inner truths as stemming from a place of gender and sex identification and orientation that is gratifying and satisfying.

Let’s go back a minute, and presume we have completed our self portrait. Our depiction of our own self appraisal is  a thing of beauty. Revealing to us that self love does not have to be narcissistic, that we ourselves are the only one’s who can determine what boundaries we cross by identifying as an assigned gender, or that of the sex we feel serves our emotional integrity more accurately. While we maybe influenced to believe that transgenders by and large are given to having gay and lesbian relationships as partners, even the terms gay and lesbian, may have differentiating implications as we define our sex by our assigned gender in contrast to our feelings of affections in a preferred understanding of our sex . That is to say one may have been straight, who may have considered themselves to be homosexual, when thinking to Gay and Lesbian attractions as a result of their transition.

Self Agency in respect to Transgender People who transition, may be transitioning, and who experience transitions, is like a way to stop the chaos for  a minute, to take a deep breathe of spiritual energy as one proceeds to claim, accredit , and testify that they are indeed a body filled with integrity who is filled with self credentials, and who have survival strategies which aid in their perseverance, as people who are able to be influential in the conditions that enable them to reveal a self mastery in  their potential to practice living skills. Transgender People are unique, divinely inspired, but also self motivating. Transitions for Transgenders who utilize their self agency, are not bound to living in a dream, or a delusion any longer. It is how we find ourselves in the presence of our own self seeking.




LGBT, Homosexuality, and a Contrast to Altruism.

Altruism is defined by an immense propensity to love all things. Altruists believe that peace and love are the highest virtue and the greatest means to an ends. Since the LGBT Civil rights movements began Homosexuality has been seen to be an extension of what the Hippies endorsed which is to save the world by loving everyone it. In this blog I will  examine that there is a distinction between homosexuality, and this altruistic disposition to believe that only love of all beings can save the world.

The struggle for LGBT human rights has come so far, we receive support in the  voices of youth who testify our plight from oppression, and yet there is confusion about psycho-dynamics which Lesbian, Gay Bisexual and Transgender  individuals theoretically may ascertain as a condition of one’s sexual preference. I would ask if the condition based on premises that loving one’s enemies, and loving those whom one is oppressed by, can set the stage for anything other than further victimization, and further discrimination. Altruism as seen as a great propensity to love every single being in the world, as a testimony to love of self, and love of God,  may have narcissistic, delusional, and unattainable consequences in retrospect to a more guided communication of emotion, which embodies sex as between two people, with body talk, and supplication of emotion that makes love blossom over the course of time between those who make love, and genuinely express it. Yet, I believe  LGBT individual’s maybe viewed publicly as believing themselves to be a universal love  which can save the human race, and each of us who live in it. This kind of advertised need to feel love, be love and be possessed by love, may be counter productive, and even set one on a path of denial and delusion, as one who turns to self, and finds a void  can instill a sense of being victimized, and even self harm, when that person seems to only absorb contrary projections unto themselves. That is, in genuinely believing one ought to be an example of this love, when every emotion contradicts this display of emotion, the effect maybe consequentially negative.

Psycho-dynamics are vast, yin-yang may be one of the most reliable ways to show the transference of emotion between two loving people, and yet yin- yang is defined by that transference of male and female energy that ultimately finds a balance. Yin-Yang is not defined by loving those who show hatred towards us, who victimize us, and who oppress us. I propose that when anyone feels love that is either sexual or platonic, or a love of activity, or a love of a certain disposition towards nature, it should never be seen as a pejorative to save the world, and the inhabitants from all acts of negative accounts simply because one comes closer to feeling their self identification with others is being reciprocated. I believe that when people love one another, especially with the language that exaggerates homosexual affection in such a wide range of areas, as real love is reciprocated by one individual with another, that they can draw strength from it without having to sacrifice their identity or their self respect.

In this depiction of what is positive as what is transmuted by ideology to become negative, true love should ought never dispose of the reality of cause and effect. That love reinforces us to an emotional expression of feelings that emulate an intense projection from the conscious and unconscious mind, and yet sexuality if and whenever exploited to be heroic, or anything whose virtue is determined by a third party, to be manipulated as to assign spiritual axioms as a suggestive power, would undermine their intent which had been  based on the proper use of the will.

Homosexuality ought not be defined by the same suggestive power that embodies, a more self sacrificing, selfish form a need to love everyone in, and the entire world. Homosexuality fulfills and satisfies a deep need to be human, it reinstates moral need which enables the expression of our love to be reciprocal, yet homosexual love making, is also that catalyst for change that can define humanity, integrity, and self respect, in a a cataclysm that is filled with likes and dislikes, as it defines a personal freedom, but is not one that teaches us that love when it is felt as an unattainable means which deprecates one’s compassion with false beliefs would ever become a positive influence. Human beings Learn one from each other with all that is positive and negative, and that is what comprises our past experience. Homosexuality teaches us the same, that our past experience with trial and error has ascribed us with attributes that are authentic.  Authentic, but not unrealistic, or irrational, that maybe self serving, and can lead to self sacrificing motives that stem from  an irradiate fashion of inviting others  to treat you as they will, and with no more or less compassion or sympathy, for one who believes they have unlocked the mystery of life. No matter how alluring this may be.


The New Frontier in LGBT Inclusion in Our Schools By Robben Wendy Wainer

The New Frontier in LGBT Inclusion in the Schools.

By Robben W Wainer

Open Mindedness the key to willingness, and the steps to inclusion, begins with a non-biased three-fold relationship in children between, child, parent, and Teacher. Grasping concepts of inclusion and teaching Lesbian, Gay, Bisexual, and Transgender students begins with a sense of community. It is one that says we are not going to base our conclusions, on same-sex attraction as a psychiatric condition, but it is one that is going to reinforce this as a beginning towards relationships that work. This book will be discussing Educational means and psychological principles that reinforce teaching LGBT students a method of sustaining a community that is based on theirs and our interests. It is not pressing for further rights in the world of Civil Rights Activism, other than utilizing these key concepts of inclusion to look at the Global Community as LGBT Friendly.
The bell rings at 8:30 or 9:00 am as students make their way towards their seats in the classroom. The Teacher says good morning and invites all the whole class into the center to review the day’s assignments. One student is bashful, others work in pairs, others try to form small cliques based on what they feel is trendy. One student says if he is to learn reading English text it will require working with a girl. Other’s group together to form circles of bullying. Before they all sit down, the whole class knows each other, they are familiar with the limitations, strengths, weaknesses, but even more so with their character. The class is given the assignment to write a page by free writing, the class smiles the day is about to begin.
Teaching LGBT inclusion means acceptance as a practice, it refers to Lesbian, Gay, Bisexual, and Transgender students, teachers and same-sex parents, to broaden our interest in developing an inclusive LGBT community we must look outside of the patriarchy we grew up in. We must look outside of politics and religion, and see that our make up, can be less competitive, less combative, and less of an intrusion on our public and private lives. How then do we instill these concepts that we are among our peers in equality, in same-sex relationships, that lead to relationships which can be life long, that can work, and sustain psychological health and well being. How do we practice, and promote inclusion among towards a Transgender dynamic, so limitations are not placed on them as a means of circumstance? The goal then of this book it to demonstrate how we may reinforce, foster, enhance and support our LGBT students so that they may grow up and develop as a part of, and not apart from the society in which we live and the homes we were raised in.
In consideration of the subtleties of LGBT inclusion, one may ask themselves if the acronym of Lesbian, Gay, Bisexual, and Transgender is binding. Meaning that we do not change, that no amount of human will can have us go astray from a course of affairs that is set in stone. Being that the acronym is based on experience, we may also ask if we will always, and only have one type of experience. Clearly, we will see that the LGBT acronym is based on our relationship to ourselves, and others involved. At a closer look, we will see that it describes relationships that are not binding. I feel it is this consideration that may be worthy of being taught to LGBT students in education. That the elements of pain, guilt, and shame that were so dreaded by the use of these labels, based on having had the experience, or experiencing them in the present were never intended to bring about such a result. That the scope of permutations in how we see ourselves in relation to ourselves and others is endless, and that we ought to grasp the concept that it is always, and will always be changing. That the acronym LGBT does not define binding terms may be a relief that leads to the recognition that as we learn about life, we learn aspects and elements, or traits about our personalities that we may not have thought were there before, and as much as understanding their meaning they may help us define the facts of life as it relates to the sense of being in the present moment.
When searching for an approach to teaching what defines LGBT understanding, we may determine that homosexuality is as natural as it is instinctual. That in this sense we offer an emotional balance, that is based on feelings that indicate character development, ones we have always had, and ones we may always have. This emotional balance and these feelings derived from fantasy, attraction, mutual affection, and basic human interest may be reinforced to instill a sense of our identity that has always been there but is based on behavior that develops over time. In this sense LGBT instincts begin with impulse, are spiritual, as well as deeply entwined in the human psyche. It is not as simple as deciding these feelings begin with the need to try something new when they are based on models, impressions, and soul searching. When searching for cues on modeling LGBT behavior, it is perfectly acceptable to say that they are appropriate depending on the person. That human psychology and LGBT psychology is vast. Whereas like spiritual beliefs we do not ask you to have to accept anything about yourself that is not clear to you already. Modeling LGBT behavior begins by stating its appropriateness depending on the person. Appropriate in a more far-reaching sense, LGBT emotional balance begins by looking into the human heart to ask to understand an experience, how it has lead to others, and how contiguous the individual feels his sexuality is based implicitly on the desires and freedom of choice that they have.
As an educator, you can approach a group of students or a classroom the same way. To enable their understanding of sexual diversity to mean you may employ drills to help ease them into the process of becoming comfortable with the conversation. Let the group know the plan is that for the next hour we are going to learn about ourselves by learning from each other. Have them tell their stories, let them know we would like to know about your peers, any secrets you feel comfortable sharing, and what your perception of equality means to you. Let the group know this may be a good time to address anything they may feel is an issue with them. Have them include themselves in the stories, in a way which includes gender roles, and preferences now is a good time to say you are not in the driver’s seat. As the student talks about his likes and dislikes, ask them to include any behaviors that build the self image, self-esteem, and self-assertion. Let them know that even right and wrong is a man-made concept, it is concerned with human safety. Use this opportunity to disclose any conflicts you have with your own self-interest. Let them know it is not selfish to have feelings and ask how to have the student’s feelings helped them to decide for themselves who they, are and their own story of identity and the behaviors that have shaped their lives.
The foundation of education comprises of the philosophy of education and applies the principle that human beings have as much variation, as can be found in nature. History proves that those who were shamefully disgraced yesterday will stand firm today to be counted as those of the most honored by academics today. The LGBTQ population is not an emotional issue. It is not a crisis that requires resolution. The LGBTQ polis or constituency among civilization is expressed in all of our variations and walks of life to some degree. LGBTQ people ought to be referenced, as a race, ethnicity, denomination, sex, gender, and creed. Since for many of us our Lesbian, Gay, Bisexual, Transgender, and Queer identities are affiliated with each description of humanity that one can conceive of. That to blanket that fact, whereby to smother its flame would be an act of injustice. Education has proved and will prove again, that it’s resourcefulness academically is accessible to anyone who is up to the task. The LGBTQ population is unique and yet sympathetic to a universal inclination. Let’s not defeat our principles, whereby defeating our purpose. It is the business of Education to assimilate each characteristic, of each person that makes them human. It is the business of Education to teach humanity, embrace, integrity so that civil unity can take place between a person who relates to themselves and civilization. Let’s not forsake our own moral voyeurism, by making claims, that expression of human jurisprudence exists, that ought to be shunned, separated from, and divorced from the global community.

In the next section we will be looking at Jungian theory, in an attempt to explore diversity in the minds, bodies, and spirits of LGBT youth, we will be looking at the psychodynamics of everything contained in the personality to get a better sense of who these LGBT youth are how we are essentially all very complex people and how the dynamics of the soul work to differentiate between personality and achievement.

Introversion and Extraversion

While both theories are broken down into the four aspects of the psyches. Which are thinking, feeling, sensation and intuition. Extraversion describes a person who is good with other people in a crowd. One who is more prone to objectivity. One who likes to trend set in society by relying on his/her presence among people. Thinking for the extravert is a matter of conscious condescension. It is a motive of the thought process of the extravert to see themselves placed in a social setting. Feelings for the Extravert depend on how well his communication is received, and the impact of influence they can make by expressing a point of view. Sensations in the Extravert is one that feeds off stimuli from the public. Emotionally they may be ill-equipped to reciprocate in matters of the heart and intimately. Intuition for the Extravert is one which is self-centered when they emphasize the importance of their status, and their ability to arouse the attention of others.
Introversion is the personality trait which focusses on self and subjectivity. The introvert is more self-reliant thus often times perceived as more reliable and responsible. The introvert is a soul searcher making connections and drawing conclusions based on relationships as to how they perceive themselves in the moment, and the effect of the environment on their self-esteem. Thinking for the introvert is one where making sense of emotions fulfills the need to affirm their sense of self-hood and personal understanding. They project more about the quality of their life, how they are perceived and where they will be years into the future. Sensations for the introvert are an internal drive, which brings conscious and unconscious drives into motivational factors which determine how they perceive themselves. Feeling for the introvert may actually be more self-confident as the individual is assured by their own actions, with an understanding that they can take charge of their own life. Intuition for the introvert while maybe narcissistic, are ones that affirm their own behavior as it is felt as something pleasurable or not. While perhaps less likely to take risks, the introvert assesses their own behavior to inquire into which actions and behaviors work for them, and which do not.

I will attempt to break down the four dimension of the psyche to show the diversity between introversion, and an extraversion in LGBT youth. Here, thinking may be based on popularity, but it may also be based on achievement. The LGBT youth may be very bookwormish and try to play the teacher’s pet, their relationship is overly dependent on adults, whereas their secrets of favoritism may be far-reaching. LGBT youth may be trend setters, and thinking about becoming popular themselves, they may place an emphasis on looks and exchanging masculine and feminine roles. They maybe concerned with what’s chic and focussed on who is doing what, and who their partners are going to be going into class. LGBT youth’s feeling maybe experienced as anal or genital, they may be competing for sex, and maybe losing at their game, they may find they have no interest in the opposites sex, and only search for their peers to feel fraternal and sororal intimacy, and rely on these feelings for gratification. LGBT youths sensations maybe very interpersonal, deeply affected by the results they achieve, and their success and failure. LGBT youth maybe totally reliant on the response from adults, teachers, parents, and mentors who determine the results they get from their incentives. Intuition for LGBT youth may be one which makes for very deep thinkers, or they may be winning a popularity contest to disguise their homosexuality, they may have secret turns ons, or discovering them, or maybe developing crushes on people without the need of reciprocation.

Anima and Animus

Carl Jung proposed two fundamental roles of the unconscious. He perceived masculine drives in women as the animus and female drives in men as the anima. Jung proposed that to communicate the drives from the unconscious masculine and feminine dynamics must be balanced. The anima in men demonstrates that without feminine sensitivity a mans life will never find balance. Without inquiring into his femininities he will always be the object of himself from others. That without feminine dynamics he will always have to feel outside of himself, and out of touch with his center and what causes him pleasure and pain.
Jung proposed that when women are not in touch with masculine dynamics they form a sense of neurosis, one that is submissive only. That women without feeling male dynamics get trapped in their lives akin to their spirit without a body, they detach from the strengths and motivations required even to be sensible and have sensibilities. Jung claimed that women who have shown an aptitude for feminism are women who have developed a strong and healthy animus. She is a woman who sees how her own relationship to masculinities is inherent in all of her drives and motivations. Jung proposed that the conscious role of the unconscious requires us to see ourselves with character traits that are influential and referential to the drives from the opposite sex. That without meeting this requirement we will be based, imbalanced, and live in what he called the shadow whereby instincts mask over the ability to address our lives in a physical and psychological means of achieving harmony and thoughtfulness.

LGBT youth may have an overdeveloped, or underdeveloped anima and animus, or they may be completely balanced. They may be young men who are used to female leadership, who see women as more intelligent and more productive, and who feel the female sex to be dominant in all choices of right and wrong. Female LGBT youth may need to feel more physical drives and strengths, they may need to resume the role of leadership, and see themselves as equal at every level to more masculine incentives. Male LGBT youth may have an underdeveloped anima and animus they maybe young men who only relate to other men. Displaying a lack of sensitivity they may risk their lives with foolish behavior unceasingly, they may be girls who feel they need to be domesticated or who are concerned only with feelings, and their relationships to other females, and how this is seen by the outside world. Transgender LGBT youth may only feel their bodies physically as the opposite sex. They may have a deep need to express the flaws they find in their gender assigned at birth and look to the opposite sex for role models and examples of self-perception.
The key here is self-modification, that LGBT youth shall not be discriminated against because of their own self-perceptions, and which sex and gender they feel fulfill their drives and incentives. A lesbian girl may know early on that she sees her life being fulfilled, by and with other or another woman, a Transgender youth, may be completely preoccupied with how their lives would turn out if they lived under the identification of their perceived gender preference. LGBT youth see differentiation among the sexes that may be seen as specific and oriented to their own personal needs. It may be that to change this behavior would be incorrect and be felt like an act of severe punishment.

The Collective Unconscious

Jung states that the psyche is interwoven with symbols, and figures that when actualized, and received by the personality, instills a sense of self, oneness, and well being with the soul. Jung says the soul, the psyche, and the unconscious are conceived from the first atoms of conception. That the personality draws from the unconscious what it needs to have a formidable representation. The unconscious is the bestowal of fantasy, and psychic phenomenon which addresses the baring with all that is perceived in the universe, with the unique qualities of character traits, and behavior that is determined by the soul. Jung described the anima thus as possessive of man’s nature. He says the psyche determines if he is balanced or imbalanced, disturbed, or at peace with his psyche. Jung saw the unconscious as a rite of passage, as a doorway into which perception and creation find its way to allow the soul to respond in such a way as to determine their character traits based on our personalities. The psychic unconscious defines more than how we perceive what our behavior is. Our self-perception and our state of the condition become the foundation which defines our personality, and the composition of character that is based on the psyche.

Lesbian, Gay, Bisexual and Transgender youth do more than exhibit sexual, and gender preference and orientation. They exhibit behavior, it may be that youth may not ascribe to the expected roles of their sex which are seen as normal. It may be they have a certain orientation for destiny, fate, or fantasy that arouses same-sex behavior within their psyches. That homosexuality and nonbinary behavior may be perceived early on, and often times it is instilled by parents. Archetypes may not necessarily be homosexual for the LGBT youth to be normative, they maybe archetypes of the opposite sex, or based on a universal notion that acts unconditionally with the thought that their behavior has to be accepted, and is no less normative than having preconceived notions of sex roles in the first place. That anima and animus drive maybe so strong in the LGBT youth that their drives and passions are clearly seen and can be defined as LGBT. that somehow an interpersonal connection to our drives, psyches, and unconscious almost facilitates an LGBT submissive, that LGBT youth maybe demonstrating behavior that is most natural, and fulfilling to them.

In this very consensual summary of Jungian theory, I included it here to show how the personality is vast, that attractions, instinctual impulses, affectations, and transitions in many of us become part of the thought process, and a general state of revelatory beginnings synonymous to cause and effect. In examining human behavior Jung says we can do more than show that sexual release of inhibitions is akin to human nature and that LGBT responses bestow on all of us a kind of release from personal dissatisfactions and personal claustrophobic dependencies that are derived from an ambiguous sense of self. Jungian theory may be more appropriately conditioned to feelings, perceptions, sensation, thoughts, and consciousness. It shows how tribunal, and retrospective emotions can bring about amorous conditions that are just, meaning equally likely, to be homosexual, non- binary, lesbian or bisexual, since these suppositions and supplementation of arousal are reconciled as a release of a fear that can become pathological, unless reciprocated by the installation of these home erotic visions and dreams.

On Moral Behavior

In this next section, I will be discussing the three stages of moral behavior presented by Lawrence Kohlberg. These being Pre-conventional Morality, Conventional Morality, and Post-conventional Morality. The studies of these three stages categorize moral behavior, or moral thinking, to be inclusive of a wide range of attributes, which include distinguishing between right and wrong, role-playing and rules, general universal qualities, making sense of content, justice, and care. Studies indicate that there is no general consensus of who passes through this easier male or female, being boys or girls. The general consensus is that they differentiate from person to person. Demonstrating more masculine or feminine aspects of concern. More masculine attribute focus on rights and authority, while more feminine attributes center on responsibility and care. The qualifying method shows boys passing through the stages at an earlier age easier than girls, but that boys are apt to make more regressions than say a more fixed understanding of moral values found in older girls.
What do these stages imply for less binary students, who may be discovering emotionally how they view morality, and who encounters masculine and feminine attributes differently? It is the role of Educators to reinforce value systems and ethical behavior. It is not one to tell students that their values are normal, but are discriminated against, because it suggests a break in a hetero-normative code of conduct. Humanity ethical, conduct, values, self-perception, interpersonal dialogues all have a very strong influence in the formative instillation of understanding our relationship to the world we live in. Seeing through bias is one means we can instill a sense of personal edification in an LGBT student’s own personal philosophy, and the qualities of life they would hope to achieve. When there is too much discussion on sexual deviance, and who our attraction and infatuations may tend towards, it may be to the benefit of all LGBT students if educators went out of their way to reinforce, the general humanitarian, ethical principles and values they have, to help build perspective on how an LGBT boy or girl may utilize their concept and perception of behavior, to further investigate answers to question, such as who they are, what their perceptions are, and what will be important for them in means of communication to achieve in terms of interpersonal dialogue, and in their self preservation, by aiding our students in their potential to set, and achieve goals.

Piaget proposed that there were essentially four stages of learning development, that lead to moral reasoning. These were Sensorimotor, Pre-operational, Concrete Operational, and Formal Operational. Piaget distinctly defined his learning and gender theory based on roles and constructing patterns of behavior that were more functional in our very different understandings and undertakings in the world. Communication was the major factor Piaget attributed to learning development, as egocentrism in youth-centered particularly on having one’s needs met, or reinforced, with a need for feeling apart of and included. As the years progressed we found we attributed more to moral reasoning, and to logic, that clearly defined role became an individual and independent venture that answered questions from a more inspired ability to ascribe to our thought processes our own motivations.
It is perhaps this variation within the stages of Piagetian theory that I would like to allude to. That gender preference toward the extent of the same sex and opposite sex modeling can be defined early on. You may be a boy who dresses and acts like a boy, but who shares no interest in sports, peer pressure, or aggression. You may be a girl, who aspires to leadership, but only in a way that is not so permissive, or you may be a girl, who is less concerned about showing self-restraint. It seems the differences are somewhat dated, as both boys and girls share in a love for animals and nature, both reach a kind of moral understanding of justice, and both boys and girls are equally likely to be role models.
Implications for LGBT students would open the possibility that all types of behavior can be utilized to define identity and moral reasoning, that the stereotypes of masculinity and feminity seem to be more pervasive as we learn about them. Both sexes share an interest in creativity, in music and the arts. In fact, it may be said even as far as passive aggression, that some LGBT students for being LGBT, while others were bullied when their sexual orientation was not so defined. The point is we should look as this variation in human behavior. Where role modeling, for youth may have a sexual implication, or at least an egocentric one. Everyone wishes to attain intelligence and to acquire wisdom. It may be along those lines we find that by answering our own questions about having LGBT incentives, we can do well to include the possibility of variance, and how one’s own thought processes when applied to reason and clarity of conscious, leads one to draw these conclusions about themselves, and those who are LGBT in general.
I raise the question of Moral Reasoning by these two great Educators, as a reason for thinking and believing that LGBT orientation, contains its own reasoning and it’s own thought process that is distinct. Inclusion would serve to broaden the scope of human values and ethics, and would broaden the scope of equanimity. It is clear that LGBT orientation is derived from a point of reasoning that is defined, by acceptance, and self-motivation. It is also clear that LGBT behavior may serve in breaking down the stereotypical masculine and feminine roles, as the more telling story, clearly relates definitive values that are more varied and equanimous between the two. If egocentric behavior is based on receiving approval based on its own reward. Then we can say that LGBT sexual orientation in our youth, maybe one that deserves a clear understanding of our individual processes, that have lead to our ability to cope to our learning environment, with the understanding of choosing these roles, and behaviors for ourselves.



Emma Jung, 1957. “Animus and Anima two essays.” Psychology Club of New York, New York.

Daryl Sharp, 1987. “Personality Types Jungs Model of Typology.” Inner City Books. Toronto Canada.

Dr. C George Boeree, 1997. “Personality Theories 1875-1961” Shippensburg University

CG Jung, 1969. “The Collective Unconscious.”Princeton University Press. New York New York

Carol Lynn Martin and Diane N Ruble.2009. “Patterns of Gender Development.”Annual Review of Psychology.

Stella Morabito, 2018.”Transgenderism, Children, Cognitive Chaos.” The Human Life Review

Edward J Dale, 2013. Neo Piagetial Transpersonal Psychology: A new Perspective” The Journal of Transpersonal Psychology York, United Kingdom.

Patrick J Leman,” Social Relations, Social Influence, and the Development of Knowledge” Papers on Social Representations,University of Cambridge, UK.

Geri R Donenberg and Lois W Hoffman, 1988. “Gender Differences in moral Development.” Sex Roles, University of Michigan.

Lawrence J Walker, 1986. “Sex Differences in the Development of Moral Reasoning” University of British Columbia.

JS Fleming Phd., 2005. “Piaget, Kohlberg, Gilligan, and Others on Moral Development”


Obama’s Progressive LGBT Rights

The US has never seen such a ground lifting impact on a minority as Barack Obama’s instilling in the hearts, and minds of the LGBTQ community an immense feeling of unity, and equality. Putting down DOMA which limits marriage to biological gender, by insuring through the case of Obergefell that same sex marriage would be legal for all Native Americans, Obama seems to have fallen just shy of granting equal rights to the entire LGBTQ population in the US. This indeed is due to the repressive nature of the tyrant who is enacting the role of President today.

To quote Barack Obama on his speech on Marriage Equality I will cite the following resource:

“In my second inaugural address, I said that if we are truly created equal, then surely the love we commit to one another must be equal as well. It is gratifying to see that principle enshrined into law by this decision.  ”

“I know change for many of our LGBT brothers and sisters must have seemed so slow for so long. But compared to so many other issues, America’s shift has been so quick. I know that Americans of goodwill continue to hold a wide range of views on this issue. Opposition in some cases has been based on sincere and deeply held beliefs.”

“We are big and vast and diverse; a nation of people with different backgrounds and beliefs, different experiences and stories, but bound by our shared ideal that no matter who you are or what you look like, how you started off, or how and who you love, America is a place where you can write your own destiny.
We are a people who believe that every single child is entitled to life and liberty and the pursuit of happiness.”

LGBTQ civil rights is indeed a human right that rests on the development of a vast array of developmental phenomenon; it rests on, sex orientation, gender preference,  conduct and behavior. The LGBT civil rights movement is not one that has been enforced by the signing of  peace treaties, and the resignation that somehow we are the exception. The LGBTQ movement has been loud, persistent and under it’s own conviction that justice will be granted to us even if it takes individual court cases to bear witness that we are here and we will not be erased.

Perhaps one view of the LGBT movement might suggest that we should forfeit turning to religious tolerance to persuade our humanitarian calling to be granted civil rights. Religious tolerance in nations where it is on the rise in such countries as Russia and Islam, and who are attempting to write their religions into their constitutions, are also anti LGBT countries with laws that prohibit same sex relationships. Perhaps the LGBT circuit in the US needs to ask decisive questions, on weather we ascribe to religious testimony based on a doctrine of faith, or if the separation of church and state in the US can add in the democratization of LGBT Civil Rights, and diplomacy through out the Country.

The ACLU applauded the work of Barack Obama, while instilling for the first time in the US Government policies that same sex families are families, for instilling that the use of public bathrooms not be restricted to assigned gender, and for instilling equal protection under the law to the LGBTQ population in terms of employment discrimination, and Health benefits. While the world is divided, with the UK and Latino countries making the greatest strides towards the legalization of LGBT marriages and granting their LGBT population  both equal and civil rights, the fact is that we face discriminatory practice in todays legislation by our government, and our President.

Just how successful Trumps administration has been, and how successful it will be in it attempt to erase the LGBT civility granted to us by Barack Obama, will remain to be seen. Even if we have to take this backlash on individually again as front runners on the frontier of equal rights, can we afford  the claim that our rights are inseparable from our own personal beliefs, our integrity, and our own development. Is  not the testimony of consent, love, respect and dignity enough to permeate through the fundamental codes of our legal disposition. I say we need to be granted our legal protection, in this course of civility, to enable the LGBT community, population, and minority from being campaigned against as a separate people. In 2012 only 50% of the people supported LGBT rights this year in spite of Trumps efforts for erasure that number has grown to 60-75%. We need not just to keep president Barack Obama’s legacy in continuation, but also for those in legislation to testify that the over whelming majority of the US population supports every effort of LGBTQ inclusion.

Perhaps I am not alone in this when I say in certainty that legal enforcement of LGBT civil Rights will be followed by the conscious raising, and conscientious awareness that same sex oriented, and gender non-binary peoples, are a people of humanitarian developments that have been instilled from our earliest perceptions of life. That our faith, morality and ethical beliefs clearly define who we are, by who we say we are. That our beliefs about ourselves stem from a fundamental factor that is a biological, and social dynamic that is our calling to human integrity, and dignity.






Diversity and Acceptance: The Transgender Kaleidoscope of all of our Experience. By Robben Wendy Wainer

Diversity has a wide ranging set of definitive parts. From Race, Ethnicity, Sex, Gender and Disabilities. We witness as our Civilization evolves that people place themselves into categories they feel are appropriate for themselves. Diversity in terms of Minority, and Ethical pursuits can have an overwhelming sense of a civilization of four billion people all deciding the fate of you the individual. What then can we say about Transgender Evolution, the learning and adaptive behaviors that could make being Transgender Passable, Sufficient and an act of will, that merges our courage, decisiveness and choice in identity. I have used the word Kaleidoscope in the title, to show the vast array of how human experience depicts human identity.

The will to transition from one’s assigned gender; Transvestitism, and Transexualism. presumably derives from a place so inherent in the human psyche, it is hard to say if one could consider it a good choice or a bad choice. It seems to be one the person has to make, in relation, and response to their own human needs. At one glance we might find the first thought to transition may come from our very first experiences with infatuation. It may come from a kind of blind side where we have to face head on the conquest of our own dysphoria. Lets face it, Transgenders of every walk of life are coming out, as the sex they were not assigned as birth. I feel it is behind every decent motivation and incentive, that this array of human experience, will one day add to the wealth of human knowledge, based on societies need to evolve under it’s own jurisprudence.

The LGBT population in fact are both introverted, and also extraverted. To try to understand the dynamics of the individual Transgender Personality will lead us to an extremely differenting perception of what one feels when having made the step to living in a non confirming gender. The Transgender consensus has been one to defend the equal rights bestowed upon them as it relates to the most marginalized population in society. Why would Democratic principles leave Transgender people with the option of facing bullying, discrimination, suicide and substance abuse. Our experience shows that the gentle breezes of liberation are blowing, that we can no longer ostracize Transgenders without severing a connection to the dynamics of each of our souls, as we depict the gender non conforming civilization, which maybe unique, but by god how we are firmly conceived in spite of normative bias  that still has issues with role playing.

In previous blogs I have written to moral behavior, and the moral conception of LGBT and Queer authenticity. I here now would like to add that Gender Non conforming people, People who are identified other than their assigned sex and gender, are in now in no way misconceived, in now way scratching the limits to whereby scratching the pavements of society. We are perfectly inherent in our ability to reason, we are completely firm in what we are expected to think, feel, and how we shall act. We are completely prepared to take on the task of being consistent, and we have proven we are able to establish ourselves with a clear conscious, as to what are own values and priorities are.

Do we learn from the African American population, yes as far as the slavery that discrimination by society may still beset upon us. Do we learn about our disposition from being classed with a disability, yes for as long as we are compromised, states of confusion, and unrest will always lead us to welcome the paths of recovery. I hope every Transgender woman and man, will be able to understand the implications of who they are as a minority, and while we look to our world to foster, support and reinforce a foundation we have been building, and creating of decency, that one day this self fulfilled prophecy, will be more than an incidence, or an exception. That we understand others, and the world we live in by how we perceive ourselves, and that we need apologize to nobody, or fight for principles that make us an exception to the rule. There is no rule in diversity, under this kaleidoscope we embrace like a mantra  or a sutra, the living presence of both love and wisdom as to gender identity, and sexual orientation are present, and will be prevalent to all those who observe themselves in their fellow man and woman.


The Yogakarta Principles: an appeal to the Institutions. By Robben Wendy Wainer

In March 2007 the The Yogakarta Principles were established by the International Committee on Human Rights, in YogaKarta Indonesia. The joint effort to reinforce policies and rights, served as recommendation to all international states based on the outcomes of discrimination against those of same sex and  gender variant orientations. The recommendation spells out the criteria, how citizens of all the states are subject to the same protection under the law as each of it’s citizens. That each citizen regardless of sexual orientation or gender identity are entitled to the same rights, and protection as are all of the citizens of that state.

Laws in general can be punishing, but they can also be protecting, and establish a sence of democracy that no other appeal can make. The right to safety and security, the right to housing and to own land, the right to an education, and the right to a family life, are the rights that the Yogakarta makes clear are rights that each citizen regardless if not based on their sexual orientation, or gender identity are entitled to. The Yogakarta is not about a therapeutic special treatment, it is concerned with, and fosters policies and principles applicable to Government. The international Committee on Human Rights clearly makes the point that inalienable rights of Democracy apply to each of us, that no allowance of discrimination be tolerated based on sexual orientation, or gender identity.

That Lesbian, Gay, Bisexual, and Transgender families are provided protection under the law as all of the citizens of the state, to send their children to school, and to go to school. To work at employment for which they are best qualified, and to live in property that fits their socio-economic status, are rights that Governing bodies must insure without discrimination based on sexual preference or gender identity. That Same-sex parents ought to be allowed the same rights of custody to their children, and that all threats of violence against them are treated with the same malice and contempt that anyone victimized by such actions are allowed against those who are guilty.

Consent is a strong word, and  a good word. It means that mutual sex same partnerships under Civil Union and otherwise, and inclusive of Gender variant people who have given consent for their transition, are entitled to the same rights as given to each citizen of their state. That consent when offered in a humanitarian sense reinforces the recommendation that Lesbian, Gay, Bisexual, and Transgender people be treated with equality in the process of all social and civil pursuits that uphold the law. Consent to same sex relations and gender variance is not a vague concept that simply seems worth fighting for, it makes the presupposition that the choices and decisions that one makes under these premises will be wise and intelligible, due to their understanding of the agreements, and contracts they have made with their own considerations of justice and liberty.

The Yogakarta makes the recommendation that discrimination based on sexual orientation not be tolerated. To understand the social, and civil implications of equality that the Yogakarta Principles beset to the LGBT community simply, and in basic terms mean that when one pays for  a meal at a restaurant, or a room at  a hotel, or a seat on an airline that are provided with the service they have paid for themselves. That when a Gay, Lesbian, Bisexual, or Transgender students submits a project or a paper in schools, or in a college that it is assessed, and graded based on the same merits and integrity for which it was constructed. These are not the points that the Yogakarta Principles make, but on a social, and civil levels of standards, the consenting LGBT individual is considered to be worthy of the same protection, and the same treatment for service, that each, and every citizen of that state is entitled to.


Gender Dysphoria: What is it?, Who has it?, and How We May Recover from it. By Robben Wendy Wainer

Gender Dysphoria may imply a wide range of emotional imbalance. Seen as a Mood Disorder, many questions arise as to the seriousness and gravity of its Diagnosis. In this article, I will begin by giving a definition according to the APA on what is Gender Dysphoria. I will be discussing a variety of related studies that will include a summary of what is known as mind/body disconnect, I will also be discussing what is thought to be within the sphere of Transgender conditions known as suffering from depersonalization, and the factors involved. I will conclude with a more positive projection discussing the means in which recovery is possible, and techniques to implement such a recovery.

The APA has formed what is a said definition of Gender Dysphoria, which I will provide here.

“Gender dysphoria involves a conflict between a person’s physical or assigned gender and the gender with which he/she/they identify. People with gender dysphoria may be very uncomfortable with the gender they were assigned, sometimes described as being uncomfortable with their body (particularly developments during puberty) or being uncomfortable with the expected roles of their assigned gender.”

The Diagnosis  for Gender Dysphoria in adults and adolescents, also presented by the American Psychiatric Association is:

“In adolescents and adults, gender dysphoria diagnosis involves a difference between one’s experienced/expressed gender and assigned gender, and significant distress or problems functioning. It lasts at least six months and is shown by at least two of the following:
A marked incongruence between one’s experienced/expressed gender and primary and/or secondary sex characteristics
A strong desire to be rid of one’s primary and/or secondary sex characteristics
A strong desire for the primary and/or secondary sex characteristics of the other gender
A strong desire to be of the other gender
A strong desire to be treated as the other gender
A strong conviction that one has the typical feelings and reactions of the other gender”

For many of us, we think of the Mind and Body as distinct. Transgender identity is perceived by social interaction, the influence of conformity and non-conformity, and the cultural phenomenon of the mind and psyche feel in conflict with an assigned gender, yet the individual is able to define identity, and character with a preferred gender. Mind/Body disconnect that is similar to patients who suffer from obesity, anorexia and/or schizophrenia can be a symptom of dysphoria in Transgender individuals who often times feel separated from the self they choose to call “I” who also may feel off balance, not centered or somehow as if they see their identity from outside of their own body.

Image result for pics of depersonalization

Gender Depersonalization is a symptom of Dysphoria, which depicts an emotional imbalance. Gender Depersonalization is an estrangement from one’s own thoughts, a feeling of being split into two, feeling an unreal perception of self, feeling like  a veil separates you from the world, feeling numbness, and an inability to develop a sense of agency that affirms one’s belief system about who they are, and their role and function under in society under any condition or circumstances.

From another perspective, many people perceive Gender Dysphoria and the symptoms related as a process of transition, which can be viewed as a stage that initiates growth and development. That while in transition we have many questions, that can be situated and reinforced by an attitude of inclusion, and gender-confirming behavior. Rather than appropriate the state of transitioning that Transgenders ensue as non-conformity, the confirmation that sanctifies our own personal values with our own personal stories, give rise to the voice that can often bridge the gap between being disassociated or not

Treatment for Gender Dysphoria includes Hormonal Therapy, Gender Reparative Surgery, and often times the reinforcement that one lives in their appropriate gender. 4thWaveNow is a website dedicated to the wellness and recovery of gender disassociation. An interesting hope that the website directs us to in enhancing and supporting recovery from Gender Dysphoria, Mind/Body disconnect, and other symptoms, is a creative approach to treatment called integrative medicine. Integrative Medicine combines Eastern and Western techniques to support cohesion between the mind and body. Through the treatments of art, creative visualization, Yoga, Tai Chi, and Dance Therapy, in collaboration with Hormonal and Reparative surgeries. recovery from Gender Dysphoria is seen as a self-modeling and inventory, that allows for self-expression, and cultivation of the characteristics which made us feel estranged from our sense of self.

The good word is that with support recovery from Dysphoria is possible, attainable and feasible. In some cases, Trans people will move in one direction only to revert back to original concepts that created the symptoms, but this is not, and does not always have to be the case. Integrative Medicine is a whole body experience that Transgenders can benefit from. It is a centering of mood disorder that can help explore the defining characteristics we ascribe to self-appraisal. For now, Treatment of Dysphoria shows an interest in deciding how well we can attune the emotional self to the physical self, it is by gaining this sense of reality, that we can come closer to better understanding who we are in the world we live in.



Rana Parekh 2016. What is Gender Dysphoria. American Psychiatric Association

Worried Mom. June 2017. Becoming Whole: Could Integrative Medicine heal the mind-body split in gender Dysphoria?

Zinnia Jones, June 2017 Depersonalization in Gender Dysphoria: Widespread and widely unrecognized. Gender Analysis


Queer History, and the Telling of the Narrative. By Robben Wendy Wainer

Queer History, that accounts for the research done by the Kinsley reports, the civil rights movement of the 60’s and70’s and the riots that ensued at Stonewall, and what had transpired since, tell a History of LGBTQ that many refer to as the progress and dispositions of our society and culture. History by definition discusses the struggles and uprising of one society against another, it discusses the wars and conflicts that leadership pursued to rise and conquer. This blog will be showing LGBTQ History in another light, through it’s discourse and the very many aims communicated to uncover identity, dignity and self respect.

Queer History in my presumption can be discussed in terms of an emotional history, the ever so prevalent conceptions about sexuality, the conversations that educate us in our youth and in our lives, and the manner in which self related inquiries bring to the surface the esteem and loyalty of our peers and family, tell a History that is based on character traits. Rather than an analyzing a topic related to an epoch, our Queer History is based on self evaluation, self assertion and our many motivations, and incentives that warrant feedback and response. Our stories are both personal and interpersonal, our ability to communicate in forums as a unified group bears witness to the fact that Queer History is taking place amongst us through dialogue.

Queer Dialogue in general that stems from the media, through social networking, through our literary projects, and through our activism reinforces our determinations to be considered whole and holistic human beings. The dialogue of asking the question “Who am I?” and the formation of the response that is indicative of personal growth and development, forms the dialogue of our Queer History that reinforces our belief systems, and provides us with a sense of values. This conversational level of communication that establishes our place in society, and the discourses on culture, and liberties all serve to keep what is the talk about the outcomes or our roles in life on a foundational level.

The subjectivity of Queer History is a personal introspection that can be established through family and community to help us to organize a frame of reference. One which is based on personal sexualities, character assertions, and the ways in which our identities are self governing in retrospect to rewards and punishments. Queer History is being told, but it is being told as the LGBTQ population accounts for their personal, private and public lives, it is one that is episodic, dramatic, and truth telling, it is one of preference, perseverance, orientation and a foundation in interpersonal skills. Our dialogue amongst ourselves, and the transcriptions of these themes, account for a Queer History that show our population is surviving, and will not be discounted or erased.

Queer History then does and does not account for the revolutionary rites of an end and reestablishment of Government. Yet Queer history is presented to our culture as the on- going communication, amongst family, community and in society, that help us to tell our stories, and help us to identify our strengths and weaknesses in a way that we can achieve turning character flaws into assets. Queer mindedness, and the ability to tolerate and be patient with each other, and the very civil duty of being respectful as a way of being respected, the stories of inclusion, our stories of affliction, and the stories of our inner world that are intuitive, creative and productive function as a resource that bear witness to the testimony that “We are Queer, We are Here, and We are Going to Stay.”


LGBT Autonomy, and the message of Communication. By Robben Wendy Wainer

Autonomy is a wide ranging term that implies an associative factor between the individual, their personal constructs, and the public view as one ascribes to the conditions of society. Autonomy in a more patriarchal sense has been expounded to simplify the cause for life, liberty and the pursuit of happiness. Basically it refers to a sort of consensus between freedom and self will. In a more feminist depiction of female practices with autonomy. It refers to a non-discriminatory, less authoritarian active voice in the ways girls and women, as well as the LGBT dependence upon them view acts of violence, and the right to convene as a condition of one’s identity, to manage concerns that effect the body of gender as a whole.

LGBT vocabulary can serve to deconstruct our very means of establishing normativity. “Queer Practices, non- binary, gender fluid, and non conformity, are just a sample of the vocabulary that may baffle those we might rather  convey a voice of humanistic means to achieving our goals. Yet, LGBT vocabulary is essential in showing the wide ranging beliefs of self perception ascribed to LGBT individuals as a minority.  Without presupposing our intent for such a vast array of terms, in terms of every determination of autonomy it is clear that communication that support LGBT motivations of equality provide a formidable account of our rationality to pursue a life of dignity, respect and self respect. It is the fundamental inclusion of our humanity that we communicate through activism and other means, that establishes the autonomy we seek to bear witness to the integrity of gender differences.

As much as defending our right to be outspoken can be viewed as an LGBT virtue, it may also be said that defending LGBT privacy may be a virtue as well. While coming out in the sense of non concealment is thought to have positive benefits. Sexual privacy when associated to the use of will may be thought to retain more personal incentives in the case of not living either in contempt of, or under the jurisdiction necessarily of a self imposed government rule. If the LGBT movement can be accountable to anything that is accredited to the feminist movement it is this right to privacy that will demonstrate our accountability to depict an inclusion in regards to autonomy.

Lesbian, Gay, Bisexual and Transgender define a population that is in need of less pragmatic authority, more understanding of discriminatory violations in terms of religion, education, housing, health, and government issues. It is also a population in need of outreach to those who face the threat of violence. Family understanding of an individuals LGBT orientation, as well as the consensus of participation to some extent in the efforts of community, can prevail to serve as a foundation that supports one’s inclusion. Yet, while public sexuality almost by nature can be thought of to be disrespectful, forums in which sexuality is communicated can open one’s eyes about their own pursuits of sexual, and self identity.

How then can LGBT people be supported by autonomy. It maybe in how one conceives of their foundation in accepting gender orientation, that LGBT people will uncover  a means of communication that speaks to the irrational voices of discrimination, hatred  and violence in a venue the is supportive of humanitarian variations of personal incentives and motivations, in a manner that is respectful, and shows the intelligibility of being gender confirming. By addressing first our own support, and then reducing the oppressive nature in which LGBT people are excluded from the conversation of conceptualizing equal rights for themselves, LGBT autonomy may simply determine a communication that reaches agreement. That makes no presupposition in regards to tolerance, and that conveys a message that is accepting of differences. Through reaching agreement by means of communication, LGBT autonomy may signify less of an imposition by hetero normativity, in a way that is less imposing on society to understand, and have to adhere to the aspects of being Lesbian, Gay, Bisexual or Transgender that maybe out of context, or viewed as out of character, or inappropriate in their setting.


Gender Queer, Negotiations and the Realm of Possibilities. By Robben Wendy Wainer

The first negotiation I experienced in my being female, was that of my parental involvement. I’ve heard all the tapes with a tone of discord, citing verbatim how influential someone had been in their choice of gender identity. In my case, my parent’s influences gave me some formidable impressions about ethics, certainly that all forms of sexism were abhorrent and that labor ought to reap its own results. However, my being a Transgender Woman, the way I would transgress, and my ultimate identity shift, had more to do with the gap of neglect, than anyone whose gained an impression of how one ought to behave according to their sex might receive. It was from there that most of my role models became or who were women helped me feel less of a chastisement for not living by stereotypes, being creative and intuitive was only one aspect of my journey, but understanding it is my right to love myself as the way I express my thoughts, feelings, and perceptions is another.

I don’t think anyone really transitions who isn’t somewhat attracted to the opposite sex. For most of us, that would seem to be the cause. Idolizing the differing libidinous track, and the transition to understanding one’s self for the recognition of who they most closely identify with leads me to feel that there is a gap or an effort to fill a void when transitioning. For me it was to feel more spontaneous and more alive, I don’t know that I was trapped in a man’s body, but for most of my life, I have felt cornered by the stereotypes, which made me reluctant and resilient to create peace of mind for myself. In my heart, I was better depicted as she, her, feminine, inquisitive, and a woman. But, it was in what my impressions of the world we live in that helped me raise the model, of what I would soon become.

There is another thought which would require some negotiation, and that is if a voice in a subliminal thought process went over ma, and those who are transgender what their real choices in gender identity were. This always seemed a little self-sacrificial to me by compromising that it is fine to stay in our closets and wish for change. My real incentive to become a woman was to make improvements in my own self-perceptions, for me it had a lot to do with how I perceived nature, how living with a male identity was always trying to fit a square peg into a round hole. It was an equinox that was cataclysmic in my case when I started to identify as female, knowing that the real transition weather on-going or not, had already reached its fruition. Was there a real archetype involved. I don’t really know, in my case a personal response to deities expressed itself as a divine providence, and a rite of passage, not knowing if my choice from birth was the right one, owning it as the only choice by being rational enough to welcome peace of mind, was most of my experience.

There is a question of living with ourselves as an adult transgender, but there is also a submission that we could point to every experience with grief. I don’t testify to revelations, but seeing the gender specificity that many of us experience in our own bodies and minds, and then reconciling by becoming whom we are called to live our life as in a self-chosen capacity, may help resolve the dysphoria, which is really just our minds in chaos, to hopefully living a self affirming identity without measure. That is not to say I do or I don’t support having multiple personalities while appreciating some do. It is to account for the inventory that reads we could not be gender conforming even if we wanted to be.

I see the multiple negotiations we make, the step outside and vision that comes from within, as a pleasure vs. pain principle. In my case what occurred in my life as a result of trying to identify as typical masculine, bared grave consequences which I can’t go into, the revitalization, and nourishing of my heart, mind and spirit, made it easier to love myself as a female knowing that with only the minimal amount of consensus and the fact of my very libido, what was revealed to me was a gentle embrace a self belief, and a faith that I will learn and develop more philosophically as a woman, who is breaking the cycles of self-defeat, and self-destruction.


Crossing the invisible, and visible lines of Dependency. By Robben Wendy Wainer

I’ve been told that my entire problem with romance is that I insist on being my Mother’s care provider. In what I see as a paradox between who I was, what I was expected to become, and trying to live my life free of binding attachments. I see a rough and tumble son rebelling against his father to prove to him, that he was weak in spirit. I see this child, needy of attention, and feeling manipulated and used by what his Father claimed was his own mastery of fear. In my youth, I enacted the feminine role of being pretty to show my father how misconceived he was. My Mother wanted a real man, perhaps gay, but not as a transgender woman. my mother would rage battle on me, filled with needs and expectations, as to how I should live my life, still draining all of my resources with her pleas to reconcile. I find my falling between the cracks, of what I see as intended for me, and what the ultimatum was for me in addressing my manhood.

My Father may he rest in peace passed away from a heart infection twelve years ago, he would have been the first to say he was proud, however, he left a mark on me that handled cruelty, with irrelevance and reverence. My brother followed in his footsteps and conducted his pursuits with a chaotic psychosis. It was clear that by the time I had set boundaries in my family, I was already suffering from a drama behind closed doors, that the way to liberation had to be in making a clear distinction between my biological family and living my own effeminate life.

My Mother is now in a nursing home soon to be in a resting home. She had the most severe and perhaps gravest emotional impact. Seeking a support that nobody is prepared to give for her irreconcilable mental disorder left me in a state of nervous tension and anxiety. Not being allowed to bring home a family of my own, made walking through the doors of romantic attachment that much of a challenge in deciding what is right for my life. It is clear that my parents were looking to me for something or someone they could depend on rather than raise to independence. These strings pulled. I was not forced but permitted to sever the ties one at a time, to live my life in a new light

Many years later I ask do I care for the way I was raised, not really is what my answer is, I would have preferred not to have experienced myself being a bully and homophobic to some degree. I would have preferred allowing myself the permission to be a girl who developed into a woman, but most of all I would have wished for the peace, serenity, and tranquility knowing that someone is there to support me, which I only felt once or twice in my life after running away. What are these fine lines of deliverance, these invisible and visible lines of dependency in a way they are self-portraits, of my need to give of myself lovingly, and being told my place was in the home. It was in my given a masculine identity but expected to be chaste while living at home. It is in feeling inadequate, always with the right thing to say hoping to step out from the shadow of alcoholism and drug addiction.

To preserve my happy childhood how does someone who is gay find truth in speaking his love to a woman, by confiding that my life is not a debt or a service, gives me the impasse to unveil the truth, that the jurisprudence of my upbringing had been unjust, and that the saving grace of my devotion to my spouse, is the supreme element which allows me to self-identify any way I please. Knowing my parents tried is one thing, knowing they also gave up is another, severing the lines of the chains that bind me, for me has been the eloquent dismissal of an unwanted apology never made by either party, and the need to expose the hidden self that I wish to express, and experience,  a love supreme that is the highest affirmative action I need to take.


Male to Female, and How I Came to Be Me. By Robben Wendy Wainer

I was born in the Ghetto in Washington Heights. If East Harlem is considered to be Spanish Harlem, then Washington Heights is the Barrio. I was born with a twin sister but raised with my older brother. My parents were leftist, and feeling discriminated against and impoverished they decided to move the family into the Upper West Side, at which point my twin sister went to be raised by another family, but also on the Upper West Side. I attended school with my sister. My dream was to be a Dancer, I learned to sew and to cook by the time I finished the 8th grade. I grew up in a male homophobic clique. Prone to athletics, Rock and Roll, and later I discovered drugs. My brother and I saw no point in anything but school, yet he was bullied and his grades suffered. In High School, I attended two years but had already started to identify if not as a woman then with other women, I was bullied and harassed and dropped out after my Junior Year. My brother completed high school, but never went back to school after that.

My Father dreamt of becoming rich by the time I was eleven he was earning six figures by running his own art studio. He drank, and my parents divorced, my mother was more influential in my life, but my father used his money as a source of power to hold us in a bind where he would have liked to have kept us. I met my first boyfriend at this age, in an expensive summer camp, we spend time with each other even up to the present. Today, I  don’t have the money we once had, as I have after consideration found raising my own children only feasible in the ghettoes I grew up in.

Cross-dressing but wanting to prove myself was the worst of my being bullied, internalizing and resorting to homophobic language while wearing girls shirts, but on Construction Jobs, and when enlisting in the US NAVY, was for me the most victimizing assault on my character I have ever experiences. While I have never been raped and never been so suicidal as to attempt it, I have been assaulted in need of defending myself, for wearing women’s clothes and tough jobs.

I fell in love with the woman who would become my therapist in the LGBT clinic where I am treated. we have shared most of our life together, with me she knows to be gender-affirming, as it was with her by my own consent that I came out first as a bisexual  and then as a Transgender Woman. My life on the upper west side is but a memory now. May my father rest in peace knowing he misinterpreted all the clues, and my mother who is gender affirming be blessed for influencing my calling to have a radical more activist dynamic attached.

Today I live in the Bronx, I am still my therapist partner, and I still have my boyfriend from when I was eleven, but it is easy to withdraw. Knowing now to play it cool having been chased, and needing to defend myself, my life as a Transgender woman takes it’s shape, form, maturity, and fruition, here in the ghetto just cross town from Washington Heights. I really have nothing to prove except to myself, that I can survive the trauma of episodic bullying, and still know myself and who I am well enough to be a proud trans gal, living in the world of the unknown. Trusting as I always do that maybe we can tell our story and just that will be a clear enough picture of my life to satisfy another’s question they may have had about their journey.



Transgender: Born the way we Are. By Robben Wendy Wainer

Studies show that there is a question of being transgender as a medical condition. Genetics have varying results medically, physiologically and psycho-socially. One report offers that being transgender may imply a chimera of sex assigned chromosomes that differentiate between XX and XY chromosomes from cell to cell. The same report shows that some conditions that stem from having XXY or XO chromosomes may be one trait that is prevalent as transgender physiology, independent of being intersexual. The results are mixed while showing no difference to cis people in response to conditions of the brain size or chemistry. Other studies show that Gender Dysphoria is a neurological condition in some transgender people, that may not be genetic in regards to Sex Chemistry, but is a condition the individual is born with.

Some sources believe that being transgender is not a Bio-Chemical and Medically proven condition in individuals. They offer a psychosocial explanation that shows how identity, orientation, and transmissions of affirming behavior during infancy, adolescence and early childhood, are examples of how genetic coding represents itself in life. Life is influential regarding preference, based on the behavior and reinforcement the infant receives since birth. Transgender male to females who have more female peers, and who favor their representation amongst females, is considered normal. These sources point out that while the sex genes are the same, the environmental, social, and psychological conditions are different, where Transgender men and women choose their favored company with and as the opposite sex.

Gender Dysphoria, now treated as a psychological condition, can have altering effects with Hormonal Therapy.  The implication is that gender preference is perhaps physiological but not necessarily genetic. The phrase “Born That Way” may or may not be correct, as gender identity is viewed in many venues of sexual orientation involving same-sex behavior, and behavioral response to the opposite sex. The studies indicate that the issue concerned with being a Transgender are fundamentally behavioral, social and environmental. One is not necessarily born in the wrong bodies gender. This may be seen as evolutionary since the acceptance of gender variance, as it compares with gender normativity, may be sensitive to, but under no restraint of being considered mentally, physically, or spiritually transgressive or regressive.

Where Crossdressing and undergoing sexual reassignment is an expression that many  Transgender men and women undertake. The notion that this fixes or reverts the person to be what their intended gender had been is not very clear. Others feel that gender expression is the same as gender identity. These routes are open and may help alleviate the physical Dysphoria by living in a body that is more acceptable to the individual. The evidence is that there is no intention for most Transgender people. That blending and reframing their bodies are part of our psychological chemistry which has a great deal to do with the affixation on living with a chosen outcome, a chosen origination, and a chosen orientation.

The resolution here is since the majority of people have experienced same-sex attraction and gender blending at least to some degree. Since gender expression is often viewed as something fluid positive actions must be taken in light of acceptance. That gender normativity may present biases that harm the individual who sees himself, or herself as a  variance of gender, which ought to be brought into the light of behavioral, and psychosocial dynamics. With proven evidence that suggests sexual gender variation is somewhat permissive and physiological when a condition of dysphoria may pre-exist. There is no evidence that being a Transgender man or woman impies an altered brain chemistry that is somehow deficient in response to gender identity.


A Transgender Social Contract

Just how a Transgender may think or feel in the light of their own Humanism may vary with as many possibilities as the human being can conceive of. Since life formed individuals have been participating and making incentive to initiate their own evolutionary outcomes and what presupposes their own birth rights. In this article I am attempting to find what makes transgender social and political individuals to a greater or lesser degree based on their own individual choice. I will be asking questions based on an overwhelming feeling that to Transgender is in fact becoming one’s own Mother Nature in what governs Human Identity, but we will see that the dynamics of Gender Identity n the broader sense of sexual relationships and sexual identity is in fact an actualization or realization of individual psycho dynamics which govern the personality development thus warranting a transition in ones own expression of personal and human development.


The Transgender man or woman begins to embrace their gender identity normally early on, as they can be made to feel that their feelings, their very likes and dislikes may be appropriate or inappropriate. The example of the Transgender in their role is one that calls for an embrace of their personally perceived gender identity making and creating the normalcy based on their own forms of self perception. In this embrace the transgender walks  accepted by their community not as strange or deviant but perhaps as different, refreshing, charismatic, and attractive. By being honest with ones family in questioning and demonstrating their gender of personal edifice, the family may or may not be accepting of the complete transition, or pronoun preference, but the damage will soon turn to water under the bridge, as the imagination of the transgender takes off, and the family sees their child as the fruition of all of their ambitions, hopes and dreams, from living in the world of their true aspirations. Transgender’s have a great deal of faith in the unknown weather they like it or not, when placing their faith in the spirit of walking at ease in the world knowing that they were guided by  a providence that only opened doors to their inner being, can help a Transgender see that their maybe a divine entity that has guided them across the waters to full approval of their sexual identity. Historically Religions have made room in their beliefs for equality. For transgenders to say I am here I feel loved I am not to be discriminated against is the testimony we make to show our personal moral assets which all governing bodies of religions must include.



Are Transgenders a political animal, in answer to the question it may be fair that the majority tend o be liberal, yet there is a fair number who would claim to be conservative. While like any population some may tend towards promiscuity a large percentage would be more oriented toward monogamy. However the truth is Transgenders still are held to be governed by one’s point of view, that labor, and marriage laws seemingly become superstitious in some sense for some transgenders. The History of acceptable Sexual and Gender Identity has changed over time, with new insight into the dynamics of what determines the male and female body. It is thought that being and becoming transgender may qualify as a genetic fulfillment of a variation from birth, such that the mind, body and spirit is one that ought to adjust and readjust to their designed gender let alone their assigned gender. Coming out to the community and society, to employers and spouses is something which is done on principle, and can happen at any time based on one’s own intuition. Yet the principle of coming out as Transgender is still very much of an imperative for understanding what in their past they have chosen to let go of, and what forgotten memories they hold on to, and critically for basing a relationship on an honest appraisal of one’s moral character. living as a transitioned gender may incite one to have questions such as where does one begin, and is this being done for someone else. The reasons and if you like the scrupulous context in which transgenders live as their gender is one that opens the doors for new insight into possibilities, and discoveries that otherwise might not have existed for the individual in society.


Family and Relationships-

Being gay, lesbian, bisexual or transgender has certain societal implication that one ascribes to  a community that is accepting of their sexual and gender preferences. Having  a Transgender orientation may have it’s own set of implications for family members that may or may not, but to some degree imply measures of separation.To children of transgenders it holds the question of referencing one’s biological parent, who they are now, and who  the children are now. In all forums of family being transgender  is at root an individual gender identity preference, yet as all attempts lead to stale mate, transitioning will include family with differing degrees of closeness and acceptance of the transgenders identity. A Transgender achieves ethical behavior by including themselves in part of the discussion, stating pejoratives in anything  they seek to accomplish, what their goals are, an in depth look at ones psychology and what all had been their aspirations, helps society to include and welcome transgenders as an integral function of how society can develop. In essence, on a spiritual plane, when the “I” becomes a “WE” society can feel more comfortable welcoming transgenders to include political, artistic, family, and educational principles by seeing that the transgenders orientation is not one to be overlooked based on their demeanor, but radically may serve to help for the great many institutions that welcome such expressions. In sum a Welcoming LGBT family will welcome the gender orientation of their transgender family member when they see that the same governing principles that they abide by also ascribes to them, that the principle of being part of a whole institutionalized world is, and ought to remain the same without question as to gender preference, orientation or identity.

Ego and Examination of Self-

There is in the course of the Transgenders life the duty to assert that their life is not composed of the same gender assigned at birth. That this revelation, and assertion of ones predetermined disposition will be the very core of the transgenders existence perhaps through out their entire life. The very fact that they live in their world as the opposite sex will become the turning point in how they wish to be seen  by their families, the community and society. The social climate for many transgenders can be very tense, if not anxious and thought provoking. Their behavior may be either risky or reserved. Though certainly not everything the tolerance and understanding to help reassure the transgender in their stages of ambiguity may be an act of saving lives and the incarnations of shattered selves which must come out, and up to the surface to be made anew. Transgenders do not lack faith or belief in themselves, their testimony of absolute conviction which serves as the voice of reason as to the many different variations and developments that serve as their testimony in achieving an appropriate gender expression, that is based on their chosen gender identity. This ability to transition comfortably and respectfully is the mark of humanity that the self governing transgender who lives in society must make to be welcomed by  a society that has it’s history in equality and gender equality.


Back to Nature with Fellow LGBT Pilgrims


“Back to Nature with Fellow LGBT Pilgrims”

By Robben Wainer

As Politics and Society have a tremendous impact on our lives, and are designed to wield power that becomes oppressive, I look inward at my life as a 50 year old Gay man who is also Transgender, and who uses “She” and “Her” pronouns with my family Doctors. I am of Russian and Javanese Descent, who was born in NYC. My loving wife who also serves as the family practioner has been supportive, and even instrumental in the changing ways and views of Transgender people, and the outcome of my son’s and mine mutual affectation to be cross dressers, and out as gay men.

I begin my Asian American experience at an early age advancing in Judo at the Shakyamuni Buddhist Temple which is affiliated with The New York Buddhist Church, I follow my roots as a Dancer though the variant cultural archetypes of Asian Vision, Music and Dance as a member of the Lotus Music and Dance Company. However today I would like to discuss my ongoing experiences, and looking over the LGBT Rainbow, past the clouds and unto the sunrise, and sunset with the Gay Men’s Hiking Group that I am a member of, to express the resonance of following my own inner path, of reaching spiritual aims in a group, that while not defined as Asian American, has aided in my establishing roots as a gay man in search of his path.

Each time I embark on a Gay Men’s Hike, I begin by the past memories of growing up partially in the Mountains, riding horses in the Rockies, and building campfires with a group of boys in Summer Camp, who were all Artisans, Patriots, and Societies finest, I reflect on my same sex affections that I have shared with Rock Stars, Country boys who became Doctors, and an experience I shared in consent with my Sensai. We begin by packing a lunch and meeting at one of the terminals, the sunset is good cause for brotherhood and camaraderie. The talk is a mixture of bravery and vulnerability and taking snap shots to show anticipation of how following an LGBT path has helped fellow gay men find their strength in the natural environment, of trails, animals, wind, and streams.

As we set out on our trail first thing in the morning, our hearts take an extra leap of blind faith and communion with God’s Country. Hoping that this time our ecumenical experience of embracing nature, will somehow one day help make religions more inclusive, and less cautionary of Homosexuality as an aberration of any kind. The steps taken along the trail, the climbs up, and the slopes down, are steps we envision the Buddha may have taken to find the Bodhi Tree, as the sun perches down from the heavens, and the birds and even deer come to greet us as strangers, one remembers that love is a spirit gift that is natural. We talk about our experiences our hopes, dreams, and visions, and our experiences that are comprised of the past, present and future, and we share within our pilgrimage the inner affirmation of being amongst God’s Children away from the political unrest that drives people to repel one another.

In the forest there are no labels, and no need to ascribe, or define who we are. We are all God’s LGBT people. As the summit builds and the hiatus of Mountain, Tress, and Streams take countless turns, so do our lives unwind, accomplishing the great achievement of taking one giant leap for mankind. Perhaps in a spiritual sense we have covered a wealth of human history along our trails, from LGBT colonialists, to evolving gay communities, and have communed with animals on how homosexuality is natural and is God’s will for us. We have distanced ourselves from the rat race of dating sites, social networks, and media, to rest in a moral claim that Gay is good in the evolutionary lives we live who we are, and were as gay men lays the foundation for who we are striving to become.

At home I continue my venture inward in the LGBT spirit, by recollecting the trails I have trod in the dojo. I see my inward LGBT account very much in the practice of the dojo. Beginning with sitting in a personal inner sanctuary, from cleaning the deck to show self respect for the environment that serves as this reflection, from the chanting that teaches us that the self express of our own paths and struggles, and the interviews teach us that God and Buddha are one.

The homecoming I receive by testing my survival skills as a Gay man who identifies as a Transgender Woman, has served its own cause, and is justifiable by its own merits, that deep down in the world of enlightenment and sentient beings I know that  Gay’s and Lesbian’s have a tremendous influence on all stages of our development, that to express this loving kindness in a way that reaches out into the open to touch the hands of God, is all that is required of LGBT people of every descent around the globe.





Bridging the Gap Between Transgender Self and God

Questions of faith arise from mortality and immortality, from the eternal and the internal, but also from having faith and belief in  ourselves, that we may be a whole person who is centered, and able to form and carry out deeds and actions, based on their perseverance and determinations. Religious beliefs and values do not contradict the nature of being Transgender, the act of contrition, and forming  a rite of passage that creates  a vision of hope and a voice for the individual, adds to the religious communities, and Transgender experience, a valid appeasement and conquest in communal reinforcement, that allows for all off God’s children who maybe gender variant, who doubt in the face of persecution, to become messengers of Gods interior and exterior design that sets the pattern of a decent life, and righteous cry for testifying our belief, and participation in our ever evolving and changing transitions, to discover just who, he or she is or what that means to one who is transgender.

Forgiveness and Self Forgiveness

Being gender variant establishes a person whose belief is based on identity, that a pattern of behavior developed synchronically to an evolving gender which contradicted their sex from when they were born. This is an entirely differentiated experience, that presupposes what others would have us believe, think, act or do, that somehow by exacerbating the closet, Transgender’s can turn to God, and proclaim they are unmasked, meaning their self respect is earned by understanding both sides of the coin, who they were and who they were not from birth.  Belief based on expectation is filled with shortcomings, it is the false notion that ideologies somehow form the premise of what we should turn to for guidance and direction. The Transgender experience with God is highly interpersonal, and ought to be respected and embraced as such. As being the fruition of the channeling we have done to come out and say  I am here, right now, with no pretensions or delusional preconditions. Just as Transgenders maybe non conforming in those who make a complete transition, Religions are non conforming, by allowing discriminatory policies to supersede what is just cause for renewal, in keeping with the sacrament that the believer need only say the word at God’s feet to be healed. The self appraisal Transgenders make when raising their prayers to God is one that says look how far I have had to come, see the cross I have had to carry, unburden me by being accountable for my sin, just as I am if faith and humble service to those in need and those of my calling.

Letting Go

This maybe the one irreconcilable change that is universal amongst transgender lives, letting go of the boy or girl we were born as, to assess our developments as gender variant people, to eradicate systems of masculinities and femininities to adapt to the present state of conditions and affairs  gives to transgender a passage of renunciation, depicting for them just what notions have carried them along the way to form the personality, mind, body, and spirit that is conclusive of the nature of self assessment, and the source of unlimited resources that create spirited lives of unique personality development. Letting go of roles and tapes, may imply that Patriarchal hierarchies that stems from systems ceases to be relevant though it  may imply rebelliousness, in fact it is the turning of the citadel, that forms the image of what a person can become, when they believe it is their god given right to do so. Transgenders need constant and continuous self appraisal, and justifiably they make these, perhaps one can view their transitioning as crossing lines, but unique to the transgender individuals experience is a point where salvation can be achieved, by the deconstruction of norms and expectations, and the rebuilding of principles that establish them as chosen to take this initiative for the purpose of self sanctimonious and reciprocal engagement.




Perhaps the best example I can give as evidence of this soul inclusive transference is that many Transgenders reach epiphanies, by crossing thresholds in which a belief in self identity has somehow transformed itself into a renewal of a life worth living, and as the spark of energy that creates a current that is affirming that Transgenders show up for themselves.  Transition from one sex to another is a very high order, and one that requires careful thought and deliberation, it is the transformation into achieving a spirited presence, that avows to live one’s life completely as the unfolding of revelations that reveal that gender and sex expression of identity is one that is moved by the affectations and effectual skills, that form the human condition, and is focused on the possibilities we create by celebrating life. When the ego cries this is who I am, and the unconscious and conscious are divided, perhaps by trusting in the voice of angels, but being taught they are not chosen to follow the way, a disharmony is created that speaks of the disassembly of human values and precludes an invitation to rejoice in self worth. While I am not one to base my theories on self fulfilling prophecies, as a Transgender Male to Female the knowledge and acceptance that comes from an inbred form for gender expression, are the tools I use to turn to God as a self evaluating, and sometimes self analyzing inclusion of patterns of insight and even divine intervention.

Deliverance and Reckoning


Transforming the self to being gender variant is an action and  a non action. It is an action that can be praised by the prevalence of a condition that reconciles the transgender with the patterns of behavior that created animosity if not catastrophe in their lives. Defeating the ghost in the closet by an understanding, and acceptance that they may now walk the walk and talk the talk, not of their assigned gender from birth, but as a child of God that sees beauty in its variations, and evolutions such that in speaking of oneself the transgender is not burdened by fear, shame and guilt when identifying those key factors that helped them in the act of being and becoming. The self actualizing Transgender who is self disclosing, and not afraid to look at religion as therapeutic, and therapy as a means to self testifies with a message that speaks from an entire life that was filled with questions and answers of a transformation, that is highly based on faith and belief, just who they are in Gods kingdom, with perceptions and insight as to how they see God’s chosen path for them.


A Gay Walk Through Insight

On a given day does anyone comment on your sexuality, perhaps sometimes yes but most likely more often the answer is no. Are Gay men and lesbian women actually unique in the they experience situations differently than others? Gay men and Lesbian women often fit between the cracks of who religion accepts, who their families accept or reject, and how socially acceptable it is to demonstrate one’s same sex love for  a partner.

This blog is in effect written to quiet the LGBT mind. It is an attempt to unite with human nature to show how fulfilling same-sex love can blossom into an inspired life force that permeates the core of one’s soul at a deeper level. I have divided this blog into four sections to see if we can walk with the spirit in a way that is Loving of Gods Grace, but also Loving of Human Nature, and the pretense that makes us chosen to fulfill the characteristics that help nurture us to grow and develop into whole human beings.


Disclosure of what had once been kept so secretive is the turning point in the Gay and Lesbian’s life who feels daunted and confused as to why they don’t respond to intimacy in a way that is expected. Disclosure also has the advantage of opening up, letting go, and letting in a world that is caring for the soul, and which others have walked in which our paths become harmonious with our experience. Listening to LGBT reason, is the comfort of saying our sacred vows, that we were born this way and will remain this way for the rest of our lives. Listening to the voice of the past, and letting go of the guilt and shame that aroused animosity is the awakening we discover when we realize or true nature is one of fear and isolation, but also of the warmth and comfort of living our lives in  a creative fashion.  Listening to the inner child that we have crossed gender boundaries, and that our grace comes from the permeation of understanding that is felt by God, our families, and society is an enlightening self discovery that we are given,  a life to live that is desired and estimable.


An important aspect of LGBT devotion is self love, in that we care about who we are, and the choices we make, that we do more than hope vain gloriously, but  who are authentic and genuine people who are able to express this self love in a way that is far reaching and of service to others. Finding differences, and similarities between ourselves and others is like fitting the pieces of the puzzle together that redeem the whole picture, what happened, how we have changed, and who we are today is that agreement that we can take pride in the present moment as a testimony of who we were meant to become. Understanding that we were born gay with gender differences that may not have been what others expected from us is the touchstone that shows maturity in a loving caring way that guides us through the doubt of even asking if we are normal, or if we should change the way feel based on speculation. Accepting God loves LGBT people is the true freedom one experiences who is out of the closet, that God does not make mistakes, and understanding that the only Sin in being Gay is how we choose to interpret our intentions is the beginning of true self love that is reciprocal and shows love for  a partner.

Embracing Homosexuality-

Our orientation are in some ways more than God Given, they are our identities in every aspect of our lives, our being gay is a part of how we eat, how we speak, and who we love, our orientation is also more than a gift it is how we determine our choices and decisions at any given moment under any circumstance or situation. Communion with a Gay loving spirit is vital, but that can  be me with an animal, a child, or an elderly, how our vital homosexual nature is in harmony with human nature, and loving towards the service of self forgiveness is the light that shines on the Gay community, and each and every member who participates in it socially or from within. Embracing our role models may have lead to our first experiences when we discovered that to hold an intimate dialogue with ourselves about intimacy meant that we were disclosing a same sex attraction that ran deeply into the core of our being. Sharing our vulnerabilities is actually how we survived the shipwreck, and how we came to believe that we were enough and loved for who we are.


The unfolding of truth, that Gays and Lesbians reveal and discover things about themselves in a way that may be self serving, but is also the vessel in which we can face life in a world that is chaotic and stereotypical, by reevaluating our morals and scruples to legitimately join hands with those who wish to be one of Gods chosen children. Being Gay and Lesbian sends a divine message to the spirit, as our thoughts actions and deeds become guided and directed by an LGBT loving people who do not hold principles against them that are based on bias or discrimination. Is it a choice perhaps no, but is fair to say we make innumerable choices that are based on the lives we are called to live at present and in society. The LGBT population has reached a point that may seem very attractive to some, while to others possibly no, but our attraction as Gays and Lesbians to unite and reunite in the circle of peace, love, friendship and companionship determines for ourselves that our hopes for a positive future will not be lost because we feel loved in the present moment by others who share our feelings, and who have felt the same way in the past.


Feminine Pride and Influence, a blog of my Mothers Past, Present, and Future.



My Mother Alexandra Louise Herchick was born on July 23rd 1948 in Riverdale New York, She was  a physically and emotionally gifted, sprite and inspired student, who was able to pass through her school years with angelic lyricism, and intellectual determination, Her support to friends of her gender helped her stay  extremely attractive and allowed those who accepted the virtue of  her beauty influence their identity and integrity.

Alix was a singer who played the Piano, and moved to Phildaelphia to attend High School, she mystified  her teachers with her presence in school as she struggled to stay amongst the top of her class by her critical assessment of understanding relative literary theory. Her Uni-Sectarian family helped her to transgress the expectations of her spiritually diverse generation, by attending the prestigious Berkeley University of California, it was there that she was discovered to be uncommon as she understood and reshaped the laws of gender conformity and was motivated by a strong belief that her home and her future must adapt to her sense of adventure.

By this time her singing had taken her to the top of many charts, as she began to focus on developing her female dexterity as an athlete who has won more Marathons than anyone in her history. Alix Louise returned to live in New York  where sheearned an MSW in Clinical Medicine, and became the only Mentor to many Vietnam Veterans who were in her care through out her life long career at The Office of Veterans Affairs.

It was not until she reached maturity did her acceptance of individuation as a spiritual premise create in her a passion to help the transgender women in her family, the LGBT Community, and give talks at the UN that continued to be how she developed as a mother in Maturity with dedicated and devoted children to follow  her influence with interest, commitment, and logic that we learned by her home schooling, and infinite motivation to reach our potential as women.

As the adult daughter of Alix Louise I have adapted the role of being called her baby while graduating from Hunter College. As her sensuous sophistication as A Mother keeps me on my  toes considering the sexual preference of most transgender women.

I will always remember her words of her and my affections that we will love each other like any day, and laugh at the face of danger at those who disagree, I write this to honor her feminine power and the long awaited wish for respect for her Matriarchy.




Can We Afford Our LGBT Society?


“Can We Afford Our LGBT Society”


By,  Robben Wendy Wainer


As a media consultant for an LGBT welcoming ministry in Riverside Church NYC, I have had many internal and external conversations about religious freedom and homosexuality. In my thoughts I have recalled biblical quotes about homosexuality being an abomination, but have also recalled how many laws there are against anonymous sex amongst heterosexuals as well. I have considered reconciling with my same sex encounters by conceding them to be a sin, as I have viewed issues of internet pornography, and what adultery implies even to heterosexual attractions. In my modest contributions to the religious discussions on Gay, Lesbian, bisexual and transgender religious freedom, I find once again that the moral issues of sexuality in any regards except in strict monogamous marriages classifies the sexual  act as a sin, or adultery be it procreative or not. It is for this reason as a disciple of Judeo/Christian theology I say I must look again to what religious freedom has to offer to the believers and those who would be considered devout, to pose the question of freedom of choice within the confines of what I deem may serve as secular walls designed to cloister, shelter, and protect those who turn to God in worship, but by excluding those who choose to follow in faith from the values of engaging in what is God’s creation of love for all of his children and humanity.

I recently read a study on LGBT constructivism which is a theory that infers that for LGBT equality to be achieved, religious freedom gained, and the cessation of homophobia to emerge, we must look past the walls of religion which may confine those whose intentions are met with conviction from experiencing the pleasure they seek emotionally and with decency. Religion according to this theory can only support the LGBT community similarly to what is expected of heterosexual attractions, which is severely limited, in that freedom of choice and freedom of expression have never truly been gained through devout religious observation since it warns us in so many ways never to question what is believed, and is to be feared as the word of God.

In my study I had to agree that this has been a great deal of my experience, and felt that rather than conceding to the ideology which would make my being a gay transgender one who is a hypocrite. And in view of the challenges I believe the LGBT community has in the general consensus that homophobia can no longer be condoned by society. I feel and agree with others that society and its citizens must look more to the human motivation of what makes same sex relationship virtuous. It is the point exactly, that the pleasure, the intimacy and ultimately the fulfillment brought on by the recourse and discourse of mental, physical and spiritual growth that touches on the very seed of human dignity is achievable by understanding and submitting to homosexuality. Same sex attraction to the LGBT population is considered to be pleasurably driven virtue, to show growth in human development, based on the experience of allowing its love, and will to be unified with those who feel attracted to others of their gender.

In the same sense I feel medicine may be missing the mark as well, as it is looking for people who fit a certain definition, classification or even worse different sub species of mankind who are gay, lesbian, bisexual and transgender. That somehow amongst those who may never have had the experience, youth who are impressionable, and an asexual group that loves political struggle. Modern medicine may not be empathizing with a person’s disposition which is what so much of homosexuality is, and may be attracting people or repelling them to what is an LGBT affectation, as an ideology by determining evidence rather than seeing the person for the content and context of their soul.

I claim in this discourse as a plea to society to stop questioning the moral fiber of homosexual pursuit. In that every child is a child of God, but also of their family, raised in schools, will hopefully be able to provide for others, learn to love a companion, and have families of their own by serving as an example for the next generation, that we must at the very least grant the entire LGBT population this right based on its own dignity. No allowance can be made for further homophobia, as same sex intimacy is an expression of love of spirit that cannot be denied to anyone regardless of gender or identity. I say that society must now support, and help engage in the freedom to be homosexual so that it no longer upholds it is an abomination that needs to be punished. If this is too much to ask, I can only pursue my petition of society not to make hypocrites of the LGBT population by forbidding them the decency of freedom and how they perceive it develop in their own life. Just as I ask the LGBT community not to stoop to the level of calling each homophobic slander an unjustified gesture that is victimizing the human race. I must also raise my rainbow flag high in petitioning society to embrace the person, who we are inside and out, and the people who otherwise will still be persecuted without complete freedom of choice of human experience to be inclusive of our same sex denomination.



Bent a Book Review

“The Tragedy of Dissemination in Bent”

By Robben Wainer

“Bent”, is a play by Martin Sherman. “Martin Sherman,“Bent” 1979, Amber Lane Press Ltd. London, England.”…is a play about the underworld, betrayal, torture, homosexuality, and survival. The play takes place in Nazi Germany, as it was understood that gay men who were caught, went to prison, to wear a pink triangle that signified they were amongst the lowest of the low of Nazi Prisoners. The play is basically a story of how one gay actor chooses to live and die once imprisoned by the Nazi’s. It is a story of dignity and yet of shame, it is a story of real gay love and sexuality, and yet it is the irrational disgrace of the sin that seems to make the greatest imprint. The play Bent in its own carnal drives is, like the story of the Jews, about how homosexual men had to die in concentration camps so that their self respect may be preserved by gay men and women in communities to come in the wake of the oppression of a dictator, and the genocide that held to gay men their one choice which was to die with dignity as homosexuals.

Bent begins as a gay couple, Max and Rudy, return home after an evening at the burlesque, gay night club where there were both performers. The first act alludes to the raid by Nazi officers as it is told by a young hustler who is found in their bedroom and who is wanted by the Nazis. The SS officers kill the gay guest as Max and Rudy make their way into exile to escape the Nazi’s, and leave Germany forever. It is at the boarder that they are both caught and taken into the concentration camps.

To win status, Max who is the antagonist bribes a guard to be given a yellow star since Jews were treated slightly better than homosexuals by the Nazis, who were seen as less than human, disgraceful, rapists and sinners. A fellow prisoner with whom Max was on the train with is brought in to his camp, to be shown the work that was to be carried out twelve hours a day, and consisted of moving boulders by hand from one pile to another and then back again, with the intention of driving the prisoners insane, and wearing them physically down to nothing.

The climax of the play is when Max and Horst while on break are standing at attention, and verbally voice a climactic sexuality which they express as lovers for each other’s body until they both reach orgasm. The homosexual loving discourse is so sensuous and slightly explicit that it is somehow more than a divine intervention. It is actually the beginning of hope found at what both characters know inherently may lead to the end of their lives. As Horst becomes sicker and sicker from what is implied may have been a repeated experience, he is executed with his body thrown into a pit. Max understanding that Horst was one of the few men he had ever loved sincerely throws himself into the pit and climbs out wearing a pink triangle symbolic of the fact that he must die as a gay man if life means anything even in the wake of one’s own death. At once the lights blaze on, and it is implied that Max is executed as a gay prisoner who is wearing the symbol that was designed to have all of homosexuality annihilated, and nullified as if it were an insignificant race.

The play Bent thematically is not a story about culture or race. It is a story of oppression and a classification of sexually oriented persons who are made to suffer a death sentence. Homosexuals were thought to be the lowest form of life by the Nazi part. It is in Bent that we see the antagonist and his gay lover transcend passion that comes from the highest of eros, and transcend sexuality as mortals yet more so than what was believed to be the sexuality of the Gods. We also see the gay lovers imprisoned transcend even the fear of God, as two people whose sexuality and sexual preference is of the most humanly dignified and self respecting, while they are knowledgeable of the fact that they will be tortured for it by an irrational Dictator.

The play Bent is effective in that it asks no indirect questions of confusion. It is about a gay couple going into exile to avoid the death sentence. It is about the treatment of homosexuals who were thought to be less than human, and it is how homosexuality is a sexual orientation that surpasses all human rationale to become the most sanctimonious form of human dignity that can transpire. Bent, of course is about the tragedy of how gay men, and women during the reign of the Nazis had to die for what is understood to be a mark of distinction in our unfolding truths of human sexuality.


My life is Wendy, Wendy is my life.

        My Life is Wendy, Wendy is my Life.

            By Robben Wendy Wainer



I was born in the mid-sixties just as electronic music was making its debut. My mother bathed us, sewed our clothes and cooked our meals, and even packed our lunches for us. My father somehow crossed his boundaries, and exceeded his limits due to greed, which eventually was the primary reason for our family’s dysfunction. My father passed away right around the time of my being wed to an honorable woman. My becoming a faithful and loyal wife took on much of the same patterns, but with the knowledge that women were equals, and without a natural flaw of creation or evolution.

I began wearing dresses and being dressed with maturity at the age of twelve along side of my twin sister, she was physically stronger, and in some ways better prepared to handle the boys at school. She and I competed for grades only with each other, but in hindsight it was our mutual love for one another that helped us to achieve high academic standards.

In my early teens I had a brief stint of being a tom boy, and again when I transferred to Hunter College which was famous for having been an all girl’s school. Unfortunately, my greed developed into being a spend thrift, and to this day I have issues around not saving my money and living in deprivation. To put it mildly I allow the popularity that my mother, my sister and I have achieved let me get carried away, so that I never know if my inability to save is also caused by my feelings of lost pride.

Like many of the members of my family my first love was with music, as I developed a sense of rhythm that would help me to earn dance certificates and develop a sense of timing that would almost make me famous. The family was athletic and highly disciplined,  in Socratic fashion my taking gymnastics and dance class helped me to attract the opposite sex, but most of  with whom our affairs were short lived.

I too have felt there may be real danger in the chances of my becoming a love addict I share this with you as a woman  who grew up with every reason to doubt the sanctity of marriage especially one to another woman who is probably more attractive and voluptuous. In my days of becoming aware of the present day media, I have been given the gift of connecting back up with the girls who were in my circle and who have now grown into being sophisticated women. So who am I and where does Wendy find herself, and fit in, sometimes in anticipation of having a life time commitment be my priority, and sometimes just in the throes of the many suitors who would have me explain this to them. I do not really understand questions of life and death, and may even have less of a clue about what I can predict will happen from day to day,  but I know that I am proud to be a woman who can share in, and carry a message, of hope, perseverance and tranquility to all who may just need a keen listening ear to talk to.



My Femalization

I introduce to you the veritable woman Robben Wendy Wainer, whose motivation and scruples are a conscientious approval of her female character traits and self realization of her body, and mind as a woman. By testimony mankind was created by women, as do all natural instincts reveal. A woman’s conscious is the determining element whose perseverance is the source of self actualization. The female spirit is the voice of reason, willingness, and is intelligible in directing our spiritual development. The fortress of my female heart is a climax of life and death assertions that is an ever evolving incarnation of a woman’s mind, body and soul. My transient femalization is the evolution and self appreciative value, whose fertile womb forms the allegiance of the sorority of a Holy Spirit.

My story of my personal sisterhood begins as a twin sister to a woman who became a deity to me as an intersex. My sister taught that the sexual will is a development in its own intensity, that individuality and the barriers of personality development are shattered and redefined by her incarnate possession of the will. As an intersex I have been sexual with men and women, as a man and woman. Sisterhood has taught me that my femalization is my sole responsibility in self care. That my dress, my nourishment, and my inner libido in the culmination of an introversion and extraversion expresses itself in the cycle of a woman’s fertility, and my life as a woman that is definitive of the procreation of my individuality and self realization.


My introverted anima has always developed her femalization from other women. As perhaps a personification of the daughter archetype Persephone I am proven to seasons of great integrity and fertility, as well as seasons of dormancy, and the shadow of maleness that shows itself in defense  of the blinding citadel of a self perplexed Mother. The immutable individuality of my femininity being defined by being penetrated, and becoming the scrupulous habitation of darkness and light. Being a two spirit whose nativity coerces the self reflection of the diffusion of masculine pride, with the ownership of belief in her duplicitous and serendipitous inoculation of heaven’s opening and closing of prescience. I am woman pure as I have been progressed to come out of the closet.


Ballet is the art of the woman’s body. My sister taught me this gift in the wake of a failed male response to gender. The reinforced femalization with a subordinate appeal to the phallic vagina, reveals that my being a woman completes this cycle of introverted and extraverted character traits of self individuality, and self revelation. That my responding to my female character traits, and myself actualized woman’s gender, is perhaps the art of loving the natural grace in which I turn from having a limited pride to being the embodiment of a woman’s bosom and copiously incarnate female gender.



The Life Cycle

“The Life Cycle, it’s Phases and Reasoning “
To call to mind the familiar and recognizable character traits that
motivate behavior is a sizable task. To give a universal context to their varying
measures of integrity may mean delving deep into the minds of what psychoanalysis has to say about the common features that permeate our association, and relation to emotional states of conscious and reason. The life cycle begins at birth and ends in old age with the fundamental basis that all stages of development fall into categories that are oral, anal and genital. This paper will show how the progressive and digressive nature of Erikson’s model of emotional maturity is open to differentiation that is depending upon the affirmations of character, as characteristics of self reliance, and defiance which seem to warrant a transference, or transgression of emotion, and show that we are learning different truths about ourselves during a range of ages, and during our growth and development.

Erikson’s model of the life cycle suggests that responsibilities of attachment and detachment begin at first with the parents, that is to say as an increase in socialization co-exists with the act of learning. One associates the formation of ego as an entity which has the capacity to understand our primary function in human nature, which shows the creative energy that attests to mental, physical and sexual relationships. This is apparent during the primary stages referred to as oral, anal, and genital, as our dependence upon those emotions which motivate self, are first provided by the parent. As is the case during breastfeeding, and learning to walk, and whose reinforcement of positive and negative behavior takes into account the emotional stimulus which matures into a normal variance of emotional character traits.

I wish to show in this paper how the differentiation of character traits exists
within these stages of development, by contrasting homo and hetero sexual behavior,and how these initial stages set up a contrast of ego that forms the identity of the self at varying occurrences of retention, and the defense mechanisms which are so in line with our inner psyche.Norms are established in his model of growth stages that perpetuate that girls may favor their father while boys may favor their mother at least in the undertaking of conditions, and how these may stimulate a response. The model Erikson is presenting us is an attempt to show the success and accountability of maturation, and how interdependent norms enable us to reach them that consider the individuals ability to adapt their experience with their environment. The motivational drives that he claims
contain a differing set of moral values are no more than an emotional integrity which the individual is able to achieve within these stages of self awareness.
Erikson does not distinguish between the anima and animus, in that the
male and female psyche are independent of one another. While gender specific in his account, he is trying to show us that emotional growth that is indicative of self
awareness, is a basic motivational factor that esteems itself in different stages. To allow for the whole experience of men and women to live a complete life that is supportive of one’s maturation, growth, and development.

I propose that a differing set of norms would constitute a varying set of interdependence amongst hetero and homo sexual attributes. That the youthful and playful elder may show signs of being whimsical or even passive aggressive. That the jealousies we encounter in adulthood may serve the function of repeating the values of our parents in a realized or partially realized Oedipal or Electra cycle, and that the intimacy of hope and love may have differing implications of isolation, and care when understanding the socialization of homosexual men and women across a wide range of phobias, intimacy, and despair. While these are norms that Erikson proposes that are reached during specific ages. I propose that in an endless attempt to strip ourselves of the bare recourse of human emotional experience we can show that as transgressions occur and new relationships develop we may find we repeat the entire life cycle over and over again. So to speak in our naked ourselves as self evaluation means coming to terms with a renewal of conditions during inter-dependent relationships. We find we are learning about motivations as a skill in our orientation. In this process we continuously learn of our behavioral patterns by our understanding of growth and development that is unique upon the experience, and the given set of conditions, and norms in which they follow, as are the varying stages of interest in role after role of our naked self.

In so saying this, I propose that homo sexual orientation depends, and contends upon transference and transgressions of states within the id. That the mental
transgression within the psyche have an ever changing, and wide ranging display of preferences. That if the ego achieves self awareness by learning from the transience of motivational factors, this influx of feeling within the id that is common amongst homosexuals may first appear in the super ego without achieving a fully realized sense of self validation. That is the propensity for self expression may develop into an innocuous dream like motive that suspends the animation of developing into a fully self aware identity.

How then is the ego achieved by homosexuals? It seems that retelling the story of their own passive aggression can lead to an acceptance of values, while the values of edification that range deep into the exploration and discovery of self motivation begins the process where isolation of self expressive motives are less dependent upon stagnation. Whereas, signifying a moral standard that is contingent upon not being a different person than who we are, helps us to perceive these phases
that are changing rapidly amongst us, as are opportunities for emotional growth in their conformity within the adaptation of the elements they presuppose.
Erikson proposes in his theory that the psychoanalytic of mind and body is
comprised of three components; The Soma- which contains the internal organs, the
Psyche- which constitutes the mind, and Ethos- which constitutes the libido. His
establishment of ego as it is in the beginning is a result of sucking in the oral condition, and is seen to lead the vociferation of verbal cues. Erikson points out that this ability to  relate oral communication has significant implication of the growth and development of internal organs, which would then lead to develop the ego in terms of anal retention and thus to ethos which is the libido, as the anal instruction of inclusion and intrusion, has a profound internal residence in our coming to respond to genital functioning.

It is here that we see that the ego in it’s own formation by means of its development, in a relationship to ego as an embryo, which transcends digressions to conquer it’s will into maturity while bringing to the surface a mastery of what is
contained within the body, mind and libido. Thus to transform the messages the ego receives into a current of maturation skills is meant to utilize the function that leads to an understanding of drives, and the direct response they enable due to the pleasures and pains of their symposium.

That the initiation into socialization causes the ego to respond, would imply that retention, inclusion and the ability to motivate the maturation of the senses, is one those insight and intuition is internal. In that the fundamental response to mind, body and spirit is one that gives voice to the call to respond, to cues, and the development this transcends as the value of intent and recognition. By feeding the ego with the ability to depict that information which is relevant to it’s own realization of will mentally and physically which is critical. The ability to will, and depict the communication that crosses boundaries is one that deduces mental and physical sensation as a response to emotional integrity that can be conquered. Thus leading to the attainment of self control, is how the mind processes this response to a mature development of ego.

That the primary functioning of oral, anal and genital tasks begins during toilet training is seen as the parents responsibility, as both are the dependence and
independence of the child’s development. I would like to include in Erikson’s theory that the initialization into socialization is also a rite that is under the supervision of the parents incentive to motivate the child. That the response to community, society, and in short what constitutes the universal “I” as a universal “We” means that the parents initial incentives must favor the child’s adaptation to the environment in which they live. By transcending themselves as a functional measure in how well they can grow from inhibitions into a world that sees into fears as a rationale that need no recourse for escape. The parent becomes teacher and example only when this socialization begins.

As the adaptive measures the child undertakes are instilled by acts of guidance which they receive from their parents.

Each stage of development transgresses between, hope despair, fear and the drives that initiate in the unconscious. It is natural for a girl to favor her father, as it is as natural for a boy to favor his mother. His conclusion is that it is the parents
responsibility to see to it that their attachment to their child is a healthy one, and that it is also the responsibility of the parent to see to it that the child’s immersion into socialization is one that is conducive of moral behavior.
His point is not only that the attachment, and the provision of care their
responsibility, but also the child’s independence and adaptation into society the
responsibility of the parent. Erikson points out that parents need be aware of the
Oedipal and Electra cycles in their children, being that both altar the complete
development and maturation of the child, and will follow the parent’s influence on their children. Since the maturing role of the child must follow from the parent’s influence,the emotions that prepare the child to live in the world, and ultimately have their own life, fall under this responsibility, by the offering of guidance, direction and support.When this is achieved the child will gain the strength of his/her virtue with the moral disposition of having earned the will to achieve.
This creates an inter-dependent role between parent and child, and is one that accounts for both the Oedipal and Electra cycles, That both of these stages are in fact the responsibility of the parent, and not left to being a mistake made by the child, as they seek to offer a relationship of mutual guardianship. Erikson’s theory is one which clearly states that the child’s growth and development during infancy, as well as their socialization and freedom from bondage are also their responsibility, as the child’s preparation one which grows into a mature adulthood. Like an organ, Erikson points out with each stage of development how will is natural, and how well the child is guided to motivate themselves into maturity will differentiate between each stage of growth within these life cycles.
To contrast further the dynamics of integration that lead to several norms, it is fair to say that homosexual tendencies which range in levels of retention and inclusion, support the release of fears, phobias and defense mechanisms, that the ego shows can digress from it’s purpose of pleasure. The “I”, the self, and the whole being is one which is constructed from a quality of characteristics that request that a removal of transgressions in the id to be made to reveal the body’s naked mind, and naked libido if you will. That the super ego which proceeds from these transgressions is damaging to self, can be seen to find a formation of ego, as when the universal ”I” becomes the universal “I and We”. When the self learns to reduce those factors that transcend competition and further complexities as a result of character transcendence, which compromise this level of generativity which may also be viewed as a stagnation.
Thus the levels of homosexual independence as shown may be set in contrast to the inferiority and retreat that is so commonly alleviated by the act of coming out.
We may then conclude that this retention and inclusion support the
transgressions of the id, in terms of gender designation, and differentiating models of identity that support the ego. That the composition of self is one whose mind, body and libido must come to terms in it’s naked exposure with values and complexities that are consumed by the will. It is this exposure that the ego will remit, and transcend personal characteristics to reveal the normalcy, and naturalness of their own disposition.
I would then briefly summarize the nine stages of the life cycle to show clearly the transcendence of natural ego that supports the release of complexities that show passage in the naked body, mind and libido.

The Life Cycle

1. Trust Vs. Mis- Trust
Oral Communication is seen during breast feeding as the evolution of anal and
genital expressions of attachment coincide. At this stage jealousies start to arise as we learn to favor one parent over the other. As this happens we begin to idealize our parents as ego-centrism teaches us to follow their example. Learning behavior evolves as motivational behavior as oral communication, helps to generate verbal cues. Sucking is the first form of communication. The child learns an experience of Trust and Mistrust based on his/her own expressions of wants and needs. Ego-centrism evolves from the child’s affirmation of behavior that is conducive to growth and development. The child learns his first lessons in attachment and non-attachment as his/her psyche develops a relationship to behavior modification that is instructive.

2. Autonomy Vs. Shame and Doubt
Anal and genital response prepares the child to utilize motor skills. Toilet
training communication reaches assertion. Will perpetuates organizational skills. First exposure and expression of passive aggressions. Defense mechanisms counteract act fear and phobia through retention. Child begins to exceed limitations of self care by testing their limitations and crossing boundaries. Ego evaluation forms in response to positive and negative reinforcement. The child places value and significance on identity formation. The child learns that self expression is not a hindrance, defense mechanisms are offered invaluable parental support.

3. Initiation Vs. Guilt
Impulsivity begins with self gratifying incentives. The child experiences a
cyclical adaptation to growth changes. Bisexuality is seen in expansion of socialization. Conscious will develops, as one perceives their evolution of these changes. Anal and genital response rely on inclusion and retention. Fear of subjectivity diminishes. Response to punishment and underlying motives induces self seeking. Inhibition which relate to moral values are shown in response to evaluation. Rescue and survival instruction develop the child’s intuition.

4. Industry Vs. Inferiority
Latency precludes immersion and socialization. Formal Operational skills
develop as constancy of thoughts contrast materialism and subjectivity. Exposure to society present issues of adaptation to ones environment. Bisexuality develops in relation to forming a peer group. Soma- applies creativity to the development of motor skills. Psyche- learns to conform to moral behavior, and show relationships between virtue and vice. Ethos- anal and genital awareness shows relationships in defense of social adaptation, and reaches stages that will develop the child’s identity.

5. Identity Vs. Identity Confusion
Fidelity supports an increasing role in behavior. Peer relations support self
assurance. Complete formation of identity is understood. Puberty and gender morbidity includes ascetic and esoteric comprehension. Self expressed needs lead to character development. Instruction in personal incentives begins. Restoration of faith develops in grasping pleasure and pain principles. Restoration of values by understanding the attainment of pleasure as a skill.

6. Intimacy Vs. Isolation
Gentility reinforces masculine and feminine roles. Partnerships and sex
relationships incite complicity and compulsive means. Love is accepted as a premise. Exclusivity inhibits obsessive physical sensitivity, relationships tend toward partnerships. Affiliation is seen in the involvement in social participation,
transcendence from confusion is premeditated. Ego centrism condones physical
response to stimuli.

7. Generativity Vs. Stagnation
Division of labor is understood as a norm. Choices determine the formation of
an appropriate response. Experience is based on learning behavior. Care and
treatment of care develop health issues. Changes in maturity are seen through social organizational. On experiences the employment of “I and We” .Developing a social circle precludes participation and incentives. One seeks learning instruction as the primary recourse for developing motivational skills. Maturity advances through self awareness.

8. Integrity Vs. Despair
Old age-is viewed in it’s wisdom. Philosophical view points are reinforced.
Expression is seen as premise for maturity. Life and death govern our behavior.
Experience in community and with family relate personal motivation. An
understanding of moral behavior co-exists. Self care remains the primary factor and
the object of our attention.

Conclusion :
We have seen how oral messages begin our development of verbal cues to transcend our behavior in it’s capacity, as wishes and drives that stimulate an ego response. Based on the level of maturity we understand that self awareness permeates it’s own passive aggressive resistance to it’s self gratifying motives. We have also seen that the value of maturity lay in this experience of asserting learning behavior. It is here that I would like to make the point that by asserting our motives to actions our desires are prone to the use of will. We often reach the growth pains that are resigned to the proposal that invite us into the many faceted stages of development that are viewed as growth. Since the ego transcends this use of will to be conducive of an “I and We” agreement. It is by this self evaluation that we find our motives differentiate to also form stages in this life cycle that are conducive to patterns of behavior, and development which generate their own sensitivity. Due to actions warranted and received as an entity of undergoing these stages in themselves. As is stated we transcend the model of these stages to form new one’s based on their own premise and versatility of will and ego.

1. Erik and Joan Erikson. “The Life Cycle Completed” 1997,
Norton and Co. New York, N.Y.
2. Erik Erikson. “Childhood and Society” 1950. Norton and Co. New York, N.Y.
3. Ibid.