My work is grounded in autosurrealism: an ontological and aesthetic framework that understands reality as embodied, imaginal, and continually in the making. Rather than treating the bodymind as a fixed identity or passive site of experience, I approach it as an active process—one that composes worlds through perception, movement, sensation, desire, and imagination. Within this frame, reality is not simply given, but enacted through how bodies attend, move, and relate over time.

I work across movement-based practice, somatic and transpersonal psychology, surrealism, and critical theory to explore neuroqueering as an active practice of doing and being. Neuroqueering names a set of embodied orientations through which bodies interrupt neuronormative and heteronormative habits—habits that organize attention, productivity, relationality, desire, and futurity around coherence, control, and legibility. A neuroqueer bodymind, then, is not something one is, but something one does.

While my work is informed by neurodivergent ways of sensing and moving, autosurrealism approaches divergence not as a trait possessed by some and not others, but as a generative capacity that can be cultivated. Through practices that engage movement, altered states, stimming, sensorial excess, and imaginal experience, neuroqueering becomes a method for loosening dominant ontologies and opening alternative ways of inhabiting reality. I am particularly interested in neuroqueer embodiment as an autosurrealist practice: forms of being and perceiving that resist demands for mastery, clarity, and normalization. These practices reveal alternative logics of relation, care, and value—worlds organized not around efficiency or legibility, but around affective density, responsiveness, and lived complexity. 

Through writing, embodied practice, and theoretical inquiry, I engage lived experimentation as a form of self-authorship and world-making. Much of my work unfolds in borderland spaces between sense and nonsense, coherence and rupture, inner and outer reality—where subjectivity is not fixed, but continually composed through practice. I resist rigid separations between theory and practice, art and research, or personal and collective transformation. Instead, I approach these domains as mutually constitutive, unfolding through attention to process. autosurrealism, for me, is not an escape from reality, but a way of actively re-inhabiting it—cultivating neuroqueer modes of knowing, being, and valuing that remain open, plural, and shareable across difference.