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Reclaiming Neurofuturism: Neuroqueering knowledge and its production

In a previous article, I discussed the idea of verisimilitude. I discussed how we might never find an objective truth that explains neurodivergent experience. In fact, we might never find one for human experience on the whole. What we can do is seek a falsehood that is close enough to truth to seem true, it has verisimilitude.

One of the flaws in this is the arborescent approach to knowledge creation that this takes. We are constantly building on previous knowledge. Our foundations are rooted in the past. However, if we accept the verisimilitous nature of all knowledge pertaining to neurodivergent experience, then we must accept that there is a good chance that prior knowledge is a falsehood that seems true.

This presents an issue. If the foundations we branch out from are unstable, the metaphysical structure of our knowledge is one doomed for collapse. I believe we need to move beyond the roots and instead create new knowledge, not by abandoning the past, but by utilising it in a way that no single part depends upon another.

One might pontificate that knowledge exists to evolve, but what if we approach knowledge as being independent of its purpose. Rather than measuring knowledge by its reiteration and resilience in the fave of scrutiny, we can view it as interconnected while retaining its independence.

Can we create new knowledge through linking networks of knowledge that are seemingly unrelated? How might one approach the creation of knowledge in a way that does not depend on antiquated thought?

Knowledge is a by-product of thought, which itself is a by-product of the bodymind. If we desire to queer knowledge, we must first queer the bodymind. This requires us to abandon the politics of our own existence and instead explore our own reality.

Through exploration of the Self, we are able to tweak and alter the bodymind. This, in turn, will alter our thoughts and, thus, knowledge production. By abandoning the arborescence of our own thoughts, we can abandon the roots of antiquated knowledge.

To liberate humanity, we must liberate thought and knowledge. We must escape the branching nature of our current system of knowledge and instead explore the coherence of our entire knowledge base rather than focusing on small details. When we can embrace the connectivity of everything, we can wield knowledge as the tool it should always have been.

Normative society has standardised thought to control the direction of knowledge. To be free of normativity, we must first free our thoughts and knowledge.

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Neuroqueer theory and the liberation from Self-Interest

Neuroqueer theory liberates Neurodivergent people on many levels. It allows us to explore the topography of the Self with startling attention to detail, and to embody our discovery of the Self in a way that feels authentic to us. This doesn’t always mean in a typically Neurodivergent way, and in fact, one may find themselves breaking conventions of their own communities in their journey to the Chaotic Self and a neuroqueerer lifestyle. Some might falsely assume that neuroqueering means doing what you want, when you want, but this couldn’t be further from the truth. Neuroqueer theory invites us to consider the nature of truth and explore it’s meaning in our own lives.

Hedonism has been a long-running theme in the human zeitgeist. We have incorrectly assumed that happiness comes from the fulfillment of desire. This has been held as truth by many, but the nature of truth is far more complicated than what society has taught us. Truth is, in itself, a human construct. We have developed our understanding of truth through millennia of of scientific and philosophical inquiry. The thing is, truth is not a naturally occurring thing. It is a label invented by humanity that dictates what should or should not happen. Truth in itself is the basis of all normativity. It is built upon a set of “truths”, truth in this context has been used as a tool of oppression. It has taught us to place our own interests before those of society at large.

Neuroqueer theory liberates us from that truth by showing us the socially constructed nature of not just things we hold to be true, but the very concept of truth itself. When we place objective truth to the side, we are left with our own subjective experiences. The solipsistic nature of human experience is that the only truth we can be sure of is that which we experience ourselves. This is how it invites us to build community and culture that emancipates Neurodivergent people from neuronormativity. We start with the knowledge that what we experience can be known to be true. We can then link those experiences up to that of others through our shared embodiment of those experiences.

From this, community grows, and culture arises. Perhaps the greatest failure of society is the insistence that one person’s experience is more true than another. This highlights the importance of abandoning self-interest. If all experience is true, then as humans we have a duty to ensure that the world we are building allows for positive experiences, such as happiness and fulfillment. In this way, we can see that doing what you want, when you want, is not neuroqueering. Neuroqueering asks us to dismantle the socially constructed normative attitudes that are conditioned into us from birth. It charges us to use our own liberation to liberate others.

I will tread the path so that you can find your way.

It asks us not to be leaders, but to clear the obstacles that befall those for whom the privilege of neuroqueering is not yet accessible.

A neuroqueer society is one that recognises the validity of one’s subjective truth. It accepts that my truth may be different to yours because my truth is constructed from different experiences than the ones you have had.

Neuroqueerness is more than a label, it is not an identifier for the unmasked Neurodivergent. Neuroqueerness is the responsibility to free all humans from the chains of normativity. It is the act of subverting objective truth through the understanding of it’s abstract and socially constructed nature. It pushes us to create a post-normal society in which all people can thrive, and find happiness beyond the fulfillment of material desire.

Until all of us are free, none of us are free.

Neuroqueering religion and the liberation of human spirituality

When considering normative violence and the oppression of marginalised people, there are no greater perpetrators than the Christian Church. Allow me to put this in perspective. My mother is a priest, I was raised devoutly Christian, and until my mid-twenties, I had a strong relationship with the Christian idea of God. Sadly, my step away from Christianity was an inevitability. I had never understood their disdain for other cultures, religions, and gender and sexual identities. As a person who had never fit in, the exclusionary doctrine of the church felt very alienating for me.

Christianity is based on the teachings of Jesus Christ, who is platformed as the Son of God in Christianity. Through western, colonial, misappropriation of his teachings, eurocentric cultures have come to view Jesus as a passive, meek, and mild-mannered man. The idea of “love thy neighbour” is displayed as a call for passive acceptance of the world, rather than the fight to liberate all humans from what was, and still is, an oppressive system of normative bias.

Christians don’t like it when you point out that Jesus was a man who flipped tables and casually intervened in public executions.

So how does this fit into neuroqueering?

Neuroqueer theory teaches us that it is possible to subvert normative cultural standards. In the case of Christianity, those standards are passive indifference or overt displays of bigotry. For me, this cannot be allowed.

If I believe in any God, it is a God who created us all equal. Read that again. They created us ALL equal. That is if there was any intentionality in our existence before.

Since all religion is socially constructed, arising from human perception of what they believe to be the word of God, or Gods, this means that there is no invalid form of spirituality. There should be no one-size-fits-all approach to how we practice that spirituality.

Take the bits that work for you. Combine them and shape them. Mould them. If you want to be a Christian who celebrates Samhain and Solstice, go for it. Perhaps you have your own entirely unique spirituality? That’s fine, too. Build a spirituality that works for you without hurting others. Do as ye will, an it harm none. Explore culture and faith. Break free of the constraints of organised religion. Enter a world where humans can express and body their spiritual lives in infinite ways.

This is vital. If we are going to liberate the oppressed from the systemic violence of a normative world, all parts of human culture must be liberated. While any single one of us, while any aspect of our lives, is imprisoned by normativity, none of us are free. Allow your mind to explore itself. Embrace the Chaotic Self, and parlé your spirit into physical form through exploration and expression of your unique mind.

There are infinite variations of the human mind, meaning that there are infinite versions of human spirituality. Any attempt to confine us into a prefabricated spiritual reality is a terrible thing.

Neuroqueer theory and the advent of social DEcontructivism

Neuroqueer theory is the idea that one can subvert normality by expressing and embodying the Self in ways that break free from the constraints of colonial society. It is a liberational practice that is accessible to all. No matter your neurocognitive style, you can subvert the expectations of what it means to be a “normal human”. By engaging in neuroqueering, we subvert the very idea of what is meant by the word “human” and explore the infinite diversity of our species. The first step to this is to recognise the social construction of all identity. We have to recognise that the way we identify ourselves, and our sense of Self, is entirely built upon the interpretation and expectations of others.

This opens up interesting conversations about the scope of social constructivism and objective truth. If all knowledge that builds our identity is socially constructed, how can one be sure of who they are?

In my book A Treatise on Chaos I discuss the Chaotic Self, the ever growing, ever changing sense of identity that we possess. I recognise that through our experiences and ongoing learning, our identity is a moving target. As social knowledge changes, so too does our sense of Self. I am not who I was ten years ago, and I will be someone different in another ten years. This highlights the importance of neuroqueer theory in the philosophical discourse of epistemology.

Neuroqueer theory might be reasonably assumed to tie into social constructivism, but in a more accurate sense it’s social deconstructivism. Neuroqueer theory is the art of deconstructing knowledge and creating new understandings. It liberates us from past notions and inter-generational trauma by considering that humanities primary purpose (if there is such a thing) is to adjust paradigms given new information. To consider it in other words, humanity exists to evolve beyond the constraints of cultural normativity.

This in itself becomes somewhat paradoxical. If neuroqueerness becomes the new normal, is it still neuroqueer?

My suggestion is no. By viewing neuroqueer theory as belonging to the idea of social deconstructivism, it can remain neuroqueer provided that it still pushes people to deconstruct socially acquired ideas of normality. A post-normal society requires us to escape from satisfaction. It encourages us to question information, and approach life through a critical lens. For neuroqueer theory to work we must be critical of all assumed normality. It tells us that there is no liberation until we deconstruct societies marginalisation of all minority groups. Beyond that, we must dismantle the oppression of humanity by those that deem themselves to be the higher power of our perceived social hierarchy.

When one begins to delve into neuroqueer theory, you begin to dismantle all that you have held to be true. This means that social deconstruction is a painful process. Like all growth, it leaves you with an ache. It becomes necessary to embrace your existential pain and sit with it as you explore your own subjective truth. This, perhaps, is what people struggle with the most.

Queerness and me

Queerness. It’s a word that I hid from for over 30 years, and yet, as I type it, I find myself feeling a deep comfort. I have long known that the space between myself and “typical” society is far greater than the purported six degrees of separation. I have at times considered that gulf to be one of existential orders of magnitude. The concept of “alone in a crowded room” is not alien to me. Nothing much is alien to me, except perhaps (at times) myself.

Being Autistic is a core part of my sense of Self. I understand myself through the lense of Autisticness, I embody my neurology unapologetically. Of course, there is far more to my experience than being Autistic. I am also Schizophrenic. Some might pity me, offering me sympathy for my mental illness. Illness is a word that does not sit right with me.

Schizophrenic, yes. Unwell? If I was unwell, should it not be quantifiable? A value that can be measured by a body that lacks the homeostasis that allows it to function properly.

No, I am neurodivergent. That doesn’t mean I don’t suffer, but I believe we must externalise suffering into the environment. Suffering does not arise in the Self, it is a function of inhabiting a space that was not meant for you.

So where does queerness fit into this?

I have come to understand that there are boundaries between the typical and atypical bodiment of the self. These boundaries are man made structures. Social conventions waiting to be transcended. Much like the way I transcend the convention of neurotypicality, delving into divergent neurology, I find myself openly subverting all expectations placed upon myself.

Queerness, to me, is not about who I love. Who I feel attraction to is such a small part of my queerness. In my universe, queerness is the subversion of a reality that has been imposed upon me. If experiencing psychosis has taught me anything, it’s that reality is not a fixed point. While being Autistic has taught me that society’s truths about what is and isn’t “normal” are closer to the machinations of a propaganda machine than anything objectively true.


I am Queer because I do not belong in normative society. My neurology has made it impossible to assimilate. My queerness manifests from the urgency of an existence that requires me to carve out and defend a space to exist in. The boundary I push is the need be contained. I permit myself to take up space. I permit myself to experience my reality.

In many ways, My queerness or perhaps, my neuroqueerness, has allowed me to bookmark a place in my own story, one in which I can let go of the self-hatred for my bodymind’s tenuous relationship with reality.

It is okay to feel what I feel. It is okay to think what I think. I am no more defined by the intrusive nature of my traumatised thoughts, than I am by the colour of my hair. They are a small part of a wider human structure. It’s okay for me to admit that my sense of Self is constructed from interactions with others. We all build ourselves from the words uttered about us and to us.

Queerness doesn’t feel strange to me. It’s a liberation from the chains of normative violence. It’s freedom to think and feel without the moral judgements imposed by society through me. It is freedom from policing my own existence. It is existential liberation.

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