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What is Hive Being, and Why the Name?
You have likely heard talk of a hive mind, where one global mind finds more or less figurative expression in various local minds. Such talk is common enough in nature documentaries, especially ones concerning ants or bees, and in sci-fi programs. Take that notion, at least a loose version of it, and broaden its scope. That will be a decent first step in understanding the title I have chosen both for my Blog and for the first five-volume installment of my magnum opus Made For You and Me, a fragmentary collection of minimalist stanzas from 2016 to 2020.
In alignment with Spinoza (the 17th Century Rationalist to whom I devoted my doctoral studies), I view reality in its totality as a grand hive Being: all entities are but pulsating manifestations of the buckstopping fount of everything, an ultimate being we might call “God” or “Nature” (so long as, out of respect for the capital “G” and the capital “N,” we limit it neither to some anthropomorphic cloud father hurling lightning bolts nor to mere wilderness untouched by human smog). According to the hive-Being view (where reality is one lone superorganism, a monistic—and we might even say unividualist—conception I defend in both my creative and academic capacities), each non-foundational being (each being, that is, whose essence does not involve existence) is an utterly necessitated expression or eruption or exudation of this eternal source—each is, perhaps better put, a mode or manner of being, and so a focal point through which is disclosed, what classical theists sometimes call “being itself” (ipsum esse subsistens): the realness of the real, the being of whatever may be, the sheer activity of being, the very isness of whatever is. This Blog, which duplicates my Substack, throbs as but one among many literary unfurlings of this self-necessitated foundation, this supreme wellspring, of which we—like black holes and broken beliefs, like fractal ferns and flickering flames—are the inevitable stylings.
My Journey
I am an academic who found himself pressured into early retirement by the rising tides of cancel culture. The illiberal scourge of censoring, silencing, and shaming—although always with us throughout our evolution—reached a local peak around 2021. That was the turbulent year my creative pursuits, which the old left once encouraged as a healthy outlet for the stresses of a childhood steeped in poverty and illiteracy, drew the ire of the new safe-space left. A small cadre of self-proclaimed victims and their allies, several of whom continue to berate me years later under pseudonyms as see through as their sexual infatuation, sought to erase me and my heterodoxy. They found support from a wannabe-woke dean, covered in the grand inquisitor robes of our decadent modernity (full-body tattoos) and just itching to signal his commitment to protecting “vulnerable populations” from triggering material (even if just, as it was in my case, off-duty poems “unbecoming for someone calling himself a teacher”). Although I eventually won my due-process case with the help of The Foundation for Individual Rights and Expression, I slunk away from a college that turned its back on protecting freedom of expression and from an institution increasingly intolerant of intellectual diversity.
The wrecking ball to my too-comfy office in the windowless ivory tower came with a silver lining. From the ashes of my professional aspirations rose a phoenix of increased freedom to fulfill the literary calling I have pursued for decades. Reputation concerns never stopped me, even within academia’s sterile halls of conformity. Indeed, my unapologetic defiance, which has long baffled friends and family, no doubt chummed even safe waters—almost as if I were asking for it all along—until the cancel shiver grew too frenzied to hold back its blind thrashings. But now, now I piston the most forbidden territories of human thought with no longer even a twinge of conscience. The newfound freedom means extra time to hone my craft. When not assisting special-needs communities (a day job far more rewarding than freeway-flyer drudgeries), I pursue my literary mission with Dionysian fervor.
Call for Co-Conspirators
This space, my digital sanctuary, showcases the fruits of my mission. Think of my posts, even those linking to my publications, as works in progress. I want your input, unflinching brutality included. Each post begins with an invitation to action: “Let’s workshop this [draft about x, y, z].” Your contributions, whether through public comments or my contact page, help hammer scraps of ore into polished blades fit for magazine publication.
Your input is valuable, even if you are neither a writer nor a reader of literature—twin disciplines dying by the cyber nanosecond. Sometimes—even if at the risk of uttering banalities—an outsider’s fresh vantage can pierce the veils of convention to reveal what insiders miss. It often takes an outsider to make us even think to question our ingrained presuppositions and attitudes. I stand by the hygienic value of contagion. That is one reason I advocate so strongly for intellectual diversity and freedom of expression. And that is also one reason I was so harrowed by the anti-diversity swell of cancel culture in academia (an institution that should be the utmost caretaker of such values)—harrowed especially insofar as that swell masqueraded under the gaslighting guise of “diversity”).
You will witness the breathing evolution of my writings over time. To track these changes, I label each revision by round: “ROUND 2,” ROUND 3,” and so forth. Each piece undergoes continuous refinement based on your feedback and my own revisitations. Sometimes changes will mar the work. That is the risk of creative tinkering as a finite creature. I hope you will alert me to missteps. After many semesters of university writing workshops, one rule has impressed itself upon me: when someone senses a flaw, something almost always needs to change—even if, yes, the proposed solution misses the mark (which often it does). From a quick look into the archives, accessible here, you can see how much I have benefited from your feedback so far.
My Hope
Sharing drafts can be daunting. But showing you the ravaged and unperfumed real deal unfiltered by makeup (stuttering starts and falsities, awkward line breaks and clumsy word choices, grammatical errors and misspellings)—that not only makes my work more relatable, but helps me refine things through your input. I hope the unfiltered look at the raw process of fumbling, rather than just the polished product, also helps other writers develop their craft. Imperfect works often instruct more than perfect ones: whereas the perfect ones tend to have a grace by which they slip inside us without activating our scrutiny, the imperfect ones—especially the near perfect ones—show us glaringly what not to do.
People laugh at me, seeing—in my tilting at the windmills of literary excellence—a Don Quixote clunking around in Arthurian armor in a post-knight era. I am not naïve. I am well aware of the diminishing ability to read, let alone well: slowly and deeply, with gratitude. I am also aware that my style, which often nests subpoints within larger points, never waters down virtuosity for the sake of mass appeal. I watch readers stumble over my sentences, unable to unlock even just the music of the envelope let alone the semantic meat within, which—given my tendency to flashlight through the darker facets of human nature (the addicts, the miscreants, the abusers among us)—only adds an additional alienating layer of difficulty). Beholding these depressive scenes of even supportive family members getting bucked off my syntactic bronco makes me feel like a dinosaur who should get a hint and, if not succumb to the brain rot of skibidi-toilet speak, just hang himself already. Even though the decline in linguistic background and grammatical voltage makes my compositions seem quixotic in a world binging Netflix and TikTok, I persist—raging against the dying of the light—by some internal compulsion to celebrate the richness of language and thought.
My hope is that, despite social media’s unparalleled power to farm our attention, people never forget the unique power of writing. Beyond unveiling hypocrisy, teasing out complex implications, and detailing the commonalities between even the most alien phenomena, writing offers something we need today—trapped in agoraphobic cyber bubbles only thickened by the Lyme dangers of forests and the COVID dangers of cities—perhaps more than ever. Granting us rich access to the first-person perspectives of others (to how things feel to them), writing serves as one of humanity’s best tools for combating loneliness. It allows us to linger, broadly and deeply and at high resolution, within the inner lives of others in a way that other arts can only suggest.
What to Expect
My work spans a broad spectrum: from metaphysical discourses on free will and determinism and the ontology of holes to the ephemera of western culture (whether the childhood impacts of the hypersexual mono-image of black woman as squirting twerkers or Terrence Howard’s sham revolution of mathematics). Some tight and minimal, others free-flowing sprawls; some heady and abstract, others emotional and imagistic—my inkwell musings, which often blend scholarly rigor with a dark humor from both high and low culture, aim to capture the visceral intensity of our personal and social and ultimately existential predicaments.
By no means can I deny that drug abuse, sexual assault, and the tales of the broken and the damned loom large in the tag cloud of my work. My writing will never be a paradise of easy truths and comforting lies. It will challenge you, provoke you, and at times even repulse you. I offer no apologies for the monsters I unleash. They are as much a part of us, at long root scared rodent mammals scurrying in the shadows of dinosaurs, as our noblest aspirations.
But make no mistake. It is not all downer darkness. The archives are my receipts. You will find pieces exploring the pursuit of authenticity in a media-saturated world, the search for meaning in an indifferent cosmos, and the celebration of beauty in both the sublime and the profane. I locate much of my inspiration, in fact, in novelists like Dostoevsky and poets like Ted Kooser—writers unafraid to pursue moral agendas or risk Hallmark sentimentality in an age that often sneers at sincerity.
Be they satirical dissections of modern social dynamics or poignant poems about addiction or academic articles on moral responsibility, my goal is to provoke thought, evoke emotion, and foster meaningful dialogue. Fear has not and will not stop me from challenging humanity’s fundamental taboos (like bestiality and cannibalism) or self-reflecting into the dark chaos of the subconscious, even if that means exposing the Jungian shadows—the inner Goebbels—lurking within us all!
Expect posts each day, no day missed. Donations are welcome, but I impose no paywall: it feels wrong to charge for art, especially given our date with obliteration. Feel free to explore what amounts to, at the time of writing this, close to a thousand pieces of poetry and prose here. That should give you a sense of what awaits.
Join me—specula holstered—on this literary odyssey into the public and private nooks of the hive Being. Let us navigate the labyrinth of creation together, confronting our demons and even slaying our darlings if we must. Let us dance on the razor’s edge between the sublime and the profane in pursuit of an elusive literary perfection never to be confused—as it has been confused in our declining civilization—with the pursuit of popularity or likeability over truth.
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Posts

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 54)
"MADE FOR YOU AND ME 2: hive Being (Stanzas 2017—part 54)" is another sprawling, fragmented, and intensely provocative installment in a series that functions as a hyperrealist cultural commentary and invective. Dedicated "to all the kids raped to death," the poem immediately signals its confrontational and disturbing nature, serving as a raw, unfiltered stream of consciousness that dissects contemporary anxieties, moral ambiguities, and societal pathologies. Its power derives from its relentless assault on cherished norms and its willingness to delve into the grotesque and the offensive.
Formally, the "poem" is a relentless barrage of disconnected observations, statements, and shocking vignettes, presented in a list-like, unpunctuated progression. This formal fragmentation mirrors the thematic chaos it depicts. The absence of traditional poetic structure amplifies the sense of an unfiltered download of consciousness, a cacophony of modern disquiet. The syntax is largely declarative and often blunt, contributing to a sense of direct, almost accusatory address. The constant and jarring shifts in subject matter—from horrific sexual acts ("cunnilingus Cosby, slurping comatose jigglers," "adoptive gay couple teaming up for a Mortal Kombat fatality") to critiques of social justice discourse ("blaming obesity on the stresses of racism," "the duty to frame every disparity as proof of systemic oppression") to mundane yet unsettling details ("sniff a dirty diaper long enough and you learn to love it")—create a profoundly disorienting effect. This formal disarray is a deliberate choice, reflecting a world where coherence is elusive and meaning is perpetually contested. The deliberate use of highly offensive and controversial statements is a key rhetorical strategy, designed to provoke and shock the reader into confronting uncomfortable truths or to expose what the poetic voice perceives as societal absurdities.
Thematically, the poem is a brutal exploration of moral decay, hypocrisy, and the pathologies of contemporary society. It relentlessly targets various aspects of modern culture, including:
Sexual Transgression and Abuse: The dedication and explicit lines dealing with rape, pedophilia, and various sexual perversions (e.g., "identifying into rape-crisis centers, where all the prime meat is," "colostomy-hole sex") are central to its shock value and thematic focus on the grotesque.
Critique of Social Justice Narratives: Several lines directly challenge prevailing social justice discourse, particularly regarding racial issues ("blaming obesity on the stresses of racism," "poisoning the black mind with agency-hobbling victim-think") and gender identity ("physicians bowing to self-named gender even when real sex is clinically relevant," "vaginas are magic: passing through... turns a mere bundle of cells into a person only then deserving rights"). These lines aim to provoke by inverting or satirizing what the poetic voice sees as ideological excesses or hypocrisies.
Authenticity and Cynicism: The poem laments the "cringe" verdict on "authentic and sincere and joyful" behavior, suggesting a pervasive cynicism that forces individuals to "closet away whatever single-entendre unguarded sides remain."
Disillusionment and Existential Despair: Themes of a lost future ("the realization that the future... no longer lies ahead of us"), self-deception in addiction ("on cloud nine after a bad binge"), and the overwhelming pressure of choices in late life ("aside from acceptance or suicide or avoidance") contribute to a sense of profound disillusionment.
The poem, presented by an unsparing poetic voice, constructs a bleak vision of a "hive Being"—a collective human existence characterized by shocking transgressions, intellectual dishonesty, and a pervasive sense of malaise, where traditional values and distinctions are eroding under the weight of perversion and societal pressures.
cultural critique, postmodernism, fragmentation, moral decay, sexual transgression, pedophilia, social commentary, invective, shock value, taboos, contemporary issues, authenticity, cynicism, disillusionment, existential despair, body horror, social justice critique, gender identity, race relations, explicit content.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 53)
"MADE FOR YOU AND ME 2: hive Being (Stanzas 2017—part 53)" is not a traditional poem in any conventional sense, but rather a sprawling, fragmented, and often disturbing assemblage of observations, aphorisms, and vignettes. It operates as a hyperrealist cultural critique, a raw, unfiltered stream of consciousness that mirrors the chaotic and often morally ambiguous landscape of contemporary society. The piece is characterized by its bluntness, its willingness to confront taboo subjects, and its rejection of any unifying narrative beyond the sheer accumulation of disquieting details. It aligns with a postmodernist deconstruction of grand narratives, instead presenting a dizzying array of micro-narratives that collectively paint a grim picture of human nature and societal pathologies.
Formally, the "poem" eschews conventional poetic structure, instead presenting a list-like progression of seemingly disparate thoughts, each functioning as a self-contained unit of observation or provocation. The absence of stanza breaks or consistent meter amplifies the sense of a continuous, unfiltered download of consciousness. The syntax is generally declarative and unadorned, contributing to the sense of direct, almost confrontational address. The constant shifts in subject matter—from mundane observations ("battered mailbox bound by sunbleached bungee") to shocking transgressions ("Granddad’s girth carved groaning want deep into her single-digit pliability") to societal critiques ("Disney, ever profit-minded, has always spoon-fed us populist parables")—create a jarring, disorienting effect. This formal disarray mirrors the thematic fragmentation, suggesting a world where meaning is elusive and coherence is a luxury. The deliberate use of shocking imagery and controversial statements ("what is lying cheating and stealing if you are doing God's work?") serves as a dialectical tool, forcing the reader to confront uncomfortable truths and question their own assumptions.
Thematic threads, though not explicitly woven, emerge through repeated engagement with certain societal anxieties and moral failings. There is a pervasive critique of moral relativism and hypocrisy, particularly evident in lines that conflate religious fervor with despicable acts, or that expose the self-serving nature of perceived virtue. The "poem" also relentlessly examines the corruption of innocence and the normalization of perversion, from the explicit depiction of child sexual abuse to the desensitization to pornographic imagery in public discourse. There's a strong undercurrent of socio-political commentary, touching on issues of mental health, racial dynamics, and the performative nature of contemporary activism. The recurring motif of "hive being" in the title suggests a collective consciousness, but one that is not necessarily benevolent or enlightened; rather, it's a teeming mass of anxieties, perversions, and self-serving rationalizations. The piece culminates in a sense of bleak determinism, where even attempts at societal progress are undermined by underlying human flaws and systemic corruption, ultimately leaving the reader with a profound sense of unease and a challenge to confront the ugliness often hidden in plain sight.
cultural critique, postmodernism, fragmentation, moral relativism, social commentary, psychological perversion, taboo subjects, brutalist lyric, stream of consciousness, societal anxieties, hypocrisy, innocence corrupted, human depravity, collective consciousness, dystopian vision, shocking imagery, confrontational poetry, deconstruction, contemporary issues, unfiltered observation.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 52)
This long-form fragmentary poem—MADE FOR YOU AND ME 2: hive Being (Stanzas 2017—part 52)—is a bristling, carnivalesque scroll of micro-epiphanies, aphorisms, perversions, melancholies, and ideological subversions. It belongs to a tradition of poetic mosaics stretching from Heraclitus through Cioran to Jenny Holzer, but with the rhetorical density and tonal volatility of a late-Ginsberg or Bernhardesque stream. Each entry bears the compression of maximalist prose and the torque of lyric immediacy.
Formally, the poem’s syntax alternates between elliptical compression and narrative vignette. The oscillation between high theory (“only what is in some sense divided can rightly be called ‘whole’”) and grotesque corporeality (“car-door slam, no time for the tween to degrease / the anal-gobbled doorknob”) reflects a sensibility attuned to both metaphysical abstraction and biological realia. The cumulative effect is a temporally disjunctive lyric ethics: one where tragedy, perversion, social media posturing, late-capitalist grotesquerie, and deep familial sorrow exist not in opposition but in simultaneity.
Threaded throughout is a critique of neoliberal aesthetics and the commodification of suffering: “trans children, fanned out like Instagram Benjamins—totems of parental capital,” “a masterpiece mortared with betrayals still neon in the maker’s dementia,” “the push to appeal to everyone boils down to a war against style.” These entries locate the post-woke self in a regime of performative sincerity and weaponized identity, exposing the transactional undercurrents of virtue economies. Suffering becomes spectacle; memory becomes brand; children become proxies for parental moral heroism.
But the poem is just as concerned with postmodern forms of tenderness: grief refracted through smell or music (“she slept with the cookie-tin photos,” “chemo vet sits IVed with the songs”), masculine sorrow and its occlusions (“no longer reactive against his ire for divorcing him”), and the precarious dignity of those living at or beyond the edges of systemic failure (“unhoused at a latitude that demands pacing”). The specter of loss—loss of innocence, loss of physical cohesion, loss of historical certainty—haunts the work like an elegiac backdraft. Even its cynicism is shadowed by mourning.
Despite its explicitness, this is not an exercise in shock for shock’s sake. Rather, it uses transgression as epistemological method. The grotesque is the vessel by which cultural decay, aesthetic exhaustion, and psychological desperation are made legible. The poet seems to ask: what kind of language can house our century’s truths—its pornographic surveillance, its moral purges, its memeified despair—without collapsing into cliché or denial? The answer, here, is a brutalist lyricism, equal parts psalm and punchline.
Keywords:
poetic fragments, aphoristic poetics, cultural critique, neoliberal aesthetics, grotesque lyricism, commodified identity, memory and mourning, ideological parody, perversion and moral horror, psychic fragmentation, affect theory, trauma sublimation, anti-therapeutic poetics, maximalist lyricism, postmodern elegy, digital selfhood, systemic abandonment, transgressive ethics, moral performance, virtue economy.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 51)
This mosaic of poetic fragments functions as a prismatic rendering of post-industrial psychic life, combining ontological vertigo, sensory immediacy, and sociocultural critique into a fugue of epistemic disquiet. The speaker, fractally dispersed across each entry, occupies a consciousness both micro and macro—at once nosing into the mousetrap’s anatomical gore and surveying civilization’s macro-theatrical collapse. Recurring throughout is the tension between perception and performance, where even in death (“posturing for others even during / the last moments of death”) the self is filtered through an imagined other’s gaze. The refusal of closure—both formal and philosophical—aligns this piece with post-structuralist epistemologies, which posit knowledge as always already deferred, partial, and contaminated by positionality.
Several fragments pose ontological questions via aesthetic proxies: “to depict the effects of x / on flesh... is to depict x itself” asserts a metonymic faith in representation, while the Bacon reference (“on weed we open to see ourselves / as the Bacon figures that we are”) embeds a phenomenological claim about altered perception and its ontic revelatory power. Both allusions suggest that the grotesque, in its rawest form, may offer less distortion than lucidity. Others, like “eloquence covering ignorance” or “sadness in the passing of even the saddest phase,” stage philosophical irony—lamenting the human capacity for verbal ingenuity as camouflage for existential bewilderment.
The fragment “we were not crazy / for having multiple voices inside / until the dawn of monotheism” points to a genealogical critique in the Foucauldian sense: that our current model of the unified, sovereign subject is historically contingent, not metaphysically necessary. In this light, the poem interrogates how dominant epistemes shape inner life, and how what counts as sanity, divinity, or even identity is deeply time-bound.
Fragments like “power saws killing bird song” and “scented crevices and passageways / whose call to future generations / no extermination spray can eradicate” entwine ecological grief with intergenerational continuity, staging a melancholic resistance to both industrial sterilization and extinction. The speaker notes the sublime in decay, the agency in vermin, the dignity in homelessness (“the charity of a joint, or a bottle, passed among the homeless”), consistently unsettling normative hierarchies of beauty, civility, and survival.
Temporal dislocation appears too, most notably in “vague swathes of time, such as those / where it is unclear whether one can joke / about the tragedy or about one’s period being late,” which holds together grief and banality with surgical precision. This ambivalence toward mourning—personal or collective—repeats elsewhere in the child’s unresolved bewilderment (“no words for the child’s response of ‘But you said it would be okay’”), a fragment that wounds more deeply through its refusal to emote.
Taken together, the mosaic advances a poetics of witness and disintegration, where even humor—especially humor—is a symptom of dislocation. Rather than scaffolding meaning from the fragments, the speaker offers exposure: of image, of moment, of scar. In that exposure lies not resolution, but a form of honest attunement.
Meta Description:
A densely layered mosaic of existential, aesthetic, and cultural observations that probes the grotesque, the tragicomic, and the absurd with surgical precision and philosophical rigor.
Keywords:
fragment poetics, existential phenomenology, post-structuralism, ecological grief, perception and performance, ontological critique, monotheism and subjectivity, surveillance gaze, trauma temporality, Baconian figuration, poetic aphorism, cultural decay, affective dissonance, surreal materiality, disintegrated selfhood.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 50)
This mosaic of aphoristic fragments weaves together a fractured but thematically coherent exploration of psychological paradox, cultural critique, social absurdity, and existential unease. The tone oscillates between satirical and mournful, sketching an ecosystem of moments that resist cohesion but nevertheless resonate across shared anxieties. Much like a mental scrapbook of dark epiphanies or notecards from a late-night writing binge, the speaker captures flashes of insight—some poignant, some perverse, many suspended in irony.
The fragment “the second suicide attempt has rendered the first no longer laugh-worthy” sets the tone for the destabilizing honesty that pervades the text. Several entries revisit the subject of suicide, addiction, and mental illness—not as polished narratives but as subtextual residue of the human attempt to find equilibrium in the absurd. Similarly, “the raw reality, that you are an addict, clearest to you while high,” strips recovery discourse of its usual optimism and instead reveals the acute awareness that sometimes emerges mid-spiral.
Social alienation recurs throughout, from “isolated from others because of questions they pose” to “still angry, going on four decades now, that he falls under six foot”—the fragments confront the reader with the persistence of childhood shame, unhealed bruises, and adult defenses. Gender, sexuality, and performative identity are also critiqued with a subtle ferocity: “why is it that when a guy comes out as gay he must… take on that swagger… of a black girl from Atlanta?” and “first fake breasts became default—and now autotune?” suggest that identity and aesthetic performance increasingly merge in bizarre, consumer-driven symbiosis.
A current of anthropological and environmental observation pulses through lines like “nonhumans crafting their innermost sanctums... out of our cigarette-butt trash” and “landmines detonating here and there long after human extinction.” The speaker seems as interested in the long view—the patterns and recursive dysfunctions of civilization—as in private anguish. But even this is treated with suspicion: “whether from denial, hope, a need to birth—art production still runs rampant in the face of collapse.”
The fragment form invites close reading and slow digestion. Rather than issuing a thesis, it holds up a dark mirror to the reader’s own associative habits and moral blind spots. The result is a kind of “negative theology” of contemporary consciousness—a theology that doesn’t propose salvation but instead records its absence with brutal fidelity.
Meta Description:
A mosaic of aphoristic fragments reflecting on psychological instability, cultural performance, commodified identity, and existential fatigue. Bleak, ironic, and startlingly lucid.
Keywords:
aphoristic poetry, fragment mosaic, addiction, suicide, alienation, cultural critique, gender performance, late capitalism, identity commodification, environmental decay, psychological realism, postmodern despair.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 49)
This collection of poetic fragments presents a kaleidoscope of existential themes, moral quandaries, and sensory experiences, woven together with a keen sensitivity to the human condition. The fragments explore a wide range of emotions and reflections, from guilt's inability to alter the past yet anxiety's power to shape the future, to meditations on solitude and the nature of inner dialogue, whether directed at oneself, God, or the echoes of great thinkers. The recurring motif of death, both as obsession and as a weakening preoccupation with age, adds a haunting undercurrent to the reflections on life’s fleeting joys, such as the softened resonance of singing in a shower or the awe inspired by starlight.
Some fragments examine societal constructs, such as the commodification of female empowerment through hypersexualized displays like twerking, juxtaposed against deeper yearnings for authenticity and connection. The moral complexities of modern life are also foregrounded, from the dilemma of a drug dealer refusing to sell to known overdose victims to the self-conscious paralysis of potential lovers afraid to pursue intimacy. These pieces interrogate the human capacity for self-deception, as in the ability to rationalize rage or find meaning in nihilism, while also celebrating the beauty of small, universal moments—the reverb of a cathedral, the tickle of eyelashes, or the stark wonder of the night sky.
The fragments engage with weighty philosophical questions: Is declaring one’s love of life an act of hope or genuine contentment? How does an awareness of mortality shape human generosity, creativity, and relationships? The tension between bodily and cosmic scales emerges in striking contrasts, from pole dancers' athleticism to the immensity of being star-stuff. Meanwhile, the sensory world—whether through the echolocation of blind humans or the silence in a music performance that amplifies ambient sound—grounds these abstractions in tactile immediacy. Together, these fragments are a compelling meditation on human fragility, resilience, and the persistent search for meaning amidst chaos.
existentialism, mortality, solitude, guilt, anxiety, sensory experience, inner dialogue, commodification, female empowerment, death, starlight, reverb, cosmic wonder, moral dilemmas, self-deception, pole dancers, echolocation, cathedral silence.

Deflection from the Existential Stakes
"Deflection from the Existential Stakes" critiques the philosophical tendency to shift discussions of free will into historical or conceptual abstractions while neglecting the core existential implications. The poem begins by referencing Spinoza’s rejection of free will, framing it not as a timeless philosophical insight but as a critique tied to specific cultural and historical constructs—capitalism, private property, and Christianity’s confessional practices. These systems, the poem implies, shaped and codified notions of individual autonomy in ways that may not align with the metaphysical "truth" of free will. However, the poem challenges attempts to dismiss Spinoza’s critique by reframing free will as a historically contingent idea. Such deflections, while academically sophisticated, fail to address the existential stakes: whether our actions are genuinely "up to us." The poem highlights the futility of linguistic or conceptual maneuvers in mitigating the practical implications of determinism, a reality that remains unaltered by intellectual reconfigurations. The closing lines suggest that the essential question of autonomy and agency cannot be dissolved into word games, no matter how complex the discourse around them.
Spinoza, free will, determinism, existentialism, agency, autonomy, capitalism, private property, confession booths, historical constructs, philosophical critique.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 48)
The thematic fragments provided delve into the interwoven complexity of existential musings, societal critiques, and the profound human experiences that tether skepticism and wonder to the frailty of belief, identity, and mortality. Anchored in poetic intensity, these lines suggest a deep confrontation with the mechanics of history, individual autonomy, and the paradoxical human condition. They weave a tapestry where fleeting phenomena, such as "evanescent whale prints on the ocean surface" or "sunset sunspots, spoiling the perfection," coexist with enduring dilemmas like the search for purpose and the relationship between skepticism and faith.
The fragments traverse moral and historical critique, as seen in "the risk of suicide in chasing out burrowed contagion," evoking past tragedies like the Jewish expulsions and broader human tendencies toward destructive purges. They equally probe cultural dogmas, highlighted in "religious clerics, please update the kosher and halal list," where faith intersects with the evolution of knowledge. The critique of authority and systemic control is underlined in "detained for speaking a verboten language," underscoring the fragile balance between power and resistance in linguistic and cultural expression.
Existential themes recur throughout, with a preoccupation for memory, death, and the self. "Suicide postponed through writing about it" and "dead parents fully present in your head" evoke the unrelenting presence of grief and the ways humans attempt to process the void left by loss. Meanwhile, "faith that you fear to lose deserves less than the title ‘faith’" questions the strength of belief tethered to fear, offering a philosophical critique of how we define and sustain spiritual conviction.
Other fragments explore the potential alienation from societal norms and structures. "Breaking robots to preserve jobs" critiques the contradictions inherent in technological progress and human labor. "His only angle into at least a fragment of friendship" illustrates the often-painful negotiations of belonging and identity. Collectively, these lines highlight how human fragility and resilience manifest in both interpersonal and collective spheres, where the search for meaning frequently clashes with external realities.
The collection oscillates between sweeping cosmic perspectives, as in "silicon children of biologics throughout the universe," and intimate moments like "the flag’s hoist wire clinging against the metal pole in an ominous wind," drawing a connection between the vastness of existence and the minutiae of everyday life. Ultimately, this kaleidoscopic arrangement captures the profound paradoxes of human existence—our vulnerability, resilience, and enduring thirst for understanding in the face of both cosmic and personal obscurities.
existentialism, societal critique, belief, memory, mortality, identity, skepticism, faith, grief, cosmic perspective, human condition, technological progress, cultural dogmas, existential paradoxes, poetic intensity.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 47)
The list of poetic fragments provided serves as a kaleidoscopic meditation on themes of existential dread, moral contradictions, and the profound absurdities of human life. Each vignette probes different dimensions of human experience, ranging from the deeply personal to the broadly societal. Central to the collection is an unflinching willingness to confront topics often relegated to the shadows—death, addiction, sexual violence, and the fraught nature of faith and belief—while maintaining a tone that oscillates between sardonic wit and bleak profundity.
Some entries, such as "doing the math on the mortality of loved ones" and "despite having shaped their very beings... you fear the oblivion of even loved ones soon enough living their lives as if you have never been", address the inescapable anxiety of mortality and legacy, exploring how the inevitability of death ripples through human relationships and self-perception. Others, like "nothing comes from nothing, but something comes from your doing nothing" and "robust diversity, that of viewpoint, prevents parochialism", reflect on the interplay of action, inaction, and intellectual openness in shaping human progress.
Recurring throughout is the notion of humanity’s simultaneous smallness and audacity. "It would be so poetic to glorify humans as a rupture in the cosmic indifference, but there is anti-indifference all around" challenges anthropocentric narratives, grounding human uniqueness within a broader continuum of natural phenomena. Similarly, "proving flat earth would be much too hard to resist for almost any career scientist" highlights the paradoxical human tendency to crave both truth and fame, often at the expense of one for the other.
The fragments also critique societal hypocrisies and cultural phenomena with sharp precision. "excessive smiling means nervousness with chimps (as still with us)" reflects on the primal underpinnings of behavior, while "robust diversity, that of viewpoint, prevents parochialism" critiques contemporary identity politics and intellectual stagnation under the guise of progressivism. These critiques are both timely and timeless, resonating across cultural and historical contexts.
Altogether, the list forms a fragmented, nonlinear narrative that mirrors the chaotic, contradictory, and deeply layered nature of human existence. Each fragment is a thread in a tapestry that invites readers to confront uncomfortable truths, wrestle with paradoxes, and ultimately reflect on what it means to live, believe, and belong in a world rife with ambiguity.
existential dread, mortality, belief, societal critique, human absurdity, paradoxes, identity politics, cultural phenomena, human nature, existentialism, morality, faith, addiction, absurdity of life.

Anti-Boy-George Psychomechanics
“Anti-Boy-George Psychomechanics" is a visceral exploration of the inner turmoil, societal pressures, and self-perpetuating cycles of identity reconstruction experienced by a transgender individual navigating a hostile cultural landscape. The poem examines the protagonist's "cutter discomfort," a profound dysphoria intensified by their acute awareness of external judgment and their own efforts to create a socially acceptable feminine persona. This discomfort, rooted in both personal and societal rejection, serves as a dual-edged catalyst: it propels the protagonist to lean into their transformation while also deepening their rage against systemic structures of "whiteness and its liveliest arm (the anti-trans arm)." The conflation of personal dysphoria with systemic oppression amplifies the protagonist's sense of victimhood, transforming their physical and emotional struggles into symbolic resistance against a perceived "nightmarish reign."
The poem's detailed catalog of transformative tools—epilators, wigs, voice-training manuals, breast-plumping serums, and gender-affirming accessories—underscores the commodification of identity within capitalist frameworks, even as it highlights the protagonist's reliance on these products to construct a semblance of safety and validation. The irony of purchasing these items through platforms like Amazon, which the protagonist associates with systemic oppression, reflects the contradictions inherent in navigating an identity that is both deeply personal and deeply politicized.
The protagonist's meticulous efforts to erase traces of their "birth-family boyhood" and curate an online identity steeped in exaggerated femininity evoke themes of erasure, performance, and the external validation sought in a world perceived as inherently hostile. The poem critiques the societal structures and internalized ideals that compel such relentless self-editing, as well as the paradox that these efforts often deepen the very dysphoria they aim to alleviate. The "cutter discomfort" that permeates the poem becomes a symbol not only of gender dysphoria but of the broader existential anguish of trying to reconcile an authentic self within a framework that demands conformity to conflicting ideals.
Ultimately, the poem navigates the intersection of personal identity, societal expectations, and systemic oppression with an unflinching gaze, offering a poignant meditation on the costs—both emotional and existential—of self-creation in a world that often resists it.
gender dysphoria, transgender identity, societal pressure, systemic oppression, commodification of identity, online persona, anti-trans violence, self-construction, performance of femininity, identity politics.

What Einstein Got Wrong
“What Einstein Got Wrong" explores the interplay of trust, skepticism, and ambition within the scientific community, positioning scientists as deserving of trust not merely because of their rigorous training but also because of their inherent aspirations to challenge established paradigms. The poem juxtaposes the meticulous discipline and aspirations of scientists with the chaotic accusations of conspiracy theorists, represented here by the caricature of "spectersniffer71@aol.com." Through this contrast, the poem underscores the paradox of scientific ambition: while scientists, like any humans, harbor personal ambitions—"dream superstardom dreams about toppling paradigms"—their aspirations align with the pursuit of truth, as opposed to the anarchic distrust embodied by renegades who lash out at science with "mean grammar-mangled missives."
The poem offers a nuanced critique of skepticism that veers into cynicism, portraying conspiracy theorists as more concerned with creating chaos than with advancing knowledge. Yet it also subtly acknowledges the allure of overturning accepted frameworks, a motivation shared by both scientists and their detractors. The difference lies in the method: scientists adhere to rigorous, evidence-based processes, whereas the rogue accusers operate on suspicion, poorly constructed arguments, and emotional impulse. The poem thus suggests that while the scientific endeavor is not free of ego or ambition, it is fundamentally structured to reward genuine breakthroughs that withstand scrutiny, as opposed to the unsubstantiated claims of its critics.
scientific skepticism, conspiracy theories, scientific ambition, paradigm shifts, trust in science, pseudoscience critique, rigorous inquiry, ambition vs. chaos, Einstein critique, scientific discipline.

Supernatural Nullity
"Supernatural Nullity" examines the conceptual incoherence of supernaturalism by addressing the logical implausibility of a realm beyond nature—a stratum ontologically distinct from the full expanse of all that is, in principle, intelligible through reason. The poem’s critique centers on the idea that the only conceivable "sensible" hope for the existence of such a supernatural domain lies in the emergence of a being from "absolute nothing." However, this suggestion collapses under scrutiny, as the very stratum in question—supernature—dissolves into "nothing" itself. This collapse underscores the poem’s central assertion: the notion of supernature fails to withstand logical examination, reducing the concept to an untenable abstraction.
The poem navigates this tension with philosophical precision, refusing to present the being that arises from nothing as inherently supernatural. Instead, it interrogates the stratum itself, suggesting that if supernature’s truth rests on such emergence, the supernatural realm is fundamentally indistinguishable from absolute nothingness. The logical resolution is not a validation of supernaturalism but its nullification, where the "nothing" posited as the foundation of supernature also renders it void of ontological significance.
By grounding its critique in rigorous logical analysis, the poem invites readers to confront the human yearning for a domain beyond the material and comprehensible. It suggests that this yearning—while profoundly human—is mired in paradox when confronted with the constraints of logos. As such, Supernatural Nullity positions itself as a meditation on the limits of metaphysical speculation, challenging readers to reconsider the coherence of their assumptions about transcendence and existence.
supernaturalism, supernature, metaphysical critique, ontological collapse, transcendence, nature vs. supernature, logical analysis, philosophical poetry, human yearning, conceptual incoherence.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 46)
This eclectic catalog of observations and reflections operates as a patchwork exploration of human instincts, behaviors, and societal constructs. Each fragment offers a snapshot of universal or peculiar experiences, interwoven with a contemplative undercurrent that challenges assumptions and surfaces deeper truths. The poem juxtaposes primal expressions, like "yawning, snarling, recoiling from snakes," with the complexities of modern living, such as "medical technologies to avoid having children who fall into stigmatized categories." This interplay reveals a continuum where humanity oscillates between its ancestral roots and its socially mediated present.
Themes of vulnerability permeate the text, seen in lines like "the doctor’s worried face" and "envying people simple enough to have faith." These moments evoke the fragility of the human condition, whether in the context of health, spirituality, or self-perception. The reference to "nystagmic eyes" and "thick patches of cool air low in summer forests" anchors the piece in visceral imagery, oscillating between the physical and the ethereal.
The poem also scrutinizes societal paradoxes, such as the hypocrisy of "the horrors in society A allowing the horrors in the opponent society B to go unquestioned among the Bs," and the liberating yet constraining nature of labels and diagnoses. These critiques extend to interpersonal dynamics, with lines like "indulging a tyrannical loved one becoming sclerotic to the point of wanting each day to be the same," shedding light on the tensions between affection and autonomy.
Sexuality and identity subtly permeate the poem, particularly in its closing lines: "it would be ludicrous...if it disgusted parents to face that even their fifth-grade darling comes...to learn." This candid confrontation of taboo topics dismantles societal veneers, forcing acknowledgment of the corporeal and instinctual truths beneath decorum.
Ultimately, the poem functions as a kaleidoscope of human experience, with its fragments encouraging readers to find coherence—or embrace the lack thereof—in the dissonance of existence. It invites reflection on the primal within, the absurdities of social norms, and the intersections of vulnerability, faith, and resilience.
human instincts, societal critique, primal behaviors, vulnerability, faith, modern complexities, identity, sexuality, societal norms, paradoxes, resilience, ancestral roots, medical technologies, self-perception.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 45)
The fragments presented explore a range of human behaviors, existential dilemmas, and cultural nuances with a blend of sharp wit, biting satire, and poignant observations. Each line functions as a snapshot—compressed, vivid, and evocative—capturing moments of vulnerability, absurdity, and human complexity. Themes of addiction, morality, power dynamics, and societal decay thread through the collection, offering a mosaic of modern anxieties and reflections.
One recurring theme is addiction and its ripple effects, captured powerfully in lines like “rummaging dumpsters for fentanyl patches to suckle on—hope, an addiction much older.” Here, addiction is framed not just as a personal struggle but as an ancient, systemic force that predates modern substances. The arterial imagery evokes both the physiological grip of addiction and its metaphorical roots in human hope, linking it to broader patterns of desire and despair. Similarly, the “families ambush with desperate interventions” speaks to the intergenerational impact of such cycles, blending raw desperation with the haunting inevitability of failure.
The idea of performance—be it artistic, rhetorical, or relational—also recurs. The line “victories, largely in part due to rhetorical technique” critiques the seductive power of rhetoric, suggesting that mastery of persuasion can blur the line between truth and manipulation, while “the artist never knows when he is not creating” suggests the all-consuming nature of artistic ambition, a life entangled with its own relentless need for self-expression.
The collection also delves into the interplay of societal decay and personal morality. “Once-great cities vulgarized by tourist amenities” captures the erosion of cultural authenticity under the pressures of commercialization, while “scruples about the humane way to execute an enemy” interrogates the ethics of power and violence, forcing a confrontation with the contradictions of humane brutality.
A recurring motif of estrangement—whether from others, oneself, or a sense of place—runs throughout. Lines like “indifferent to one another, less as if we were never children than as if angry for failing to be” tap into the loss of innocence and the bitterness of unrealized potential. Similarly, “families harmonizing in song before the screen” juxtaposes the warmth of connection with the isolation of modern technology, highlighting the dissonance of shared experiences mediated by screens.
This collection encapsulates the tension between the ephemeral and the eternal, the banal and the profound. It invites readers to linger on the discomforting truths and paradoxes of contemporary existence while appreciating the sharp wit and lyrical beauty of its observations.
addiction, societal decay, morality, estrangement, human behavior, rhetorical manipulation, artistic ambition, cultural authenticity, modern anxieties, existential dilemmas, satire, lyrical fragments, human connection.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 44)
This collection of fragments explores themes of alienation, cultural critique, trauma, and the absurdities of human experience, weaving them together in a mosaic of dark humor, stark honesty, and existential depth. Each vignette functions as a microcosm of broader human struggles, forcing readers to confront discomforting truths, societal hypocrisies, and the lingering shadows of history and culture.
The opening image, "another preteen uterus ruptured on Muhammad’s sickle-moon wedding night," thrusts us into the fraught intersection of religion, gender, and violence. This stark phrasing critiques practices rooted in cultural or religious traditions that perpetuate harm under the guise of sanctity. It immediately demands readers grapple with historical and ongoing abuses framed within a cultural or ideological narrative.
"If one feeling were final, inescapable, then suicide might be the answer" succinctly articulates a dark yet profound philosophical insight into the human condition. It captures the despair that arises when emotions, transient by nature, feel immutable—a nod to the existentialist concern with finding meaning in a world of suffering and flux.
Themes of societal norms and personal insecurity permeate lines like "denying our connection to freakishness by calling people ‘freaks’" and "once you stop combing strands over the bald spot... what is missing almost disappears." These reflections lay bare the mechanisms of projection, self-deception, and the fragile social veneers we construct to distance ourselves from discomforting truths about our shared humanity.
Cultural critique resurfaces in fragments such as "the crowd, taunted to roar louder by the echo back of its own roar," highlighting the mob mentality and performative outrage of modern discourse. Keenan Ivory Wayans’ iconic "Message!" serves as a satirical punctuation, underlining the layers of meta-commentary embedded in media and societal interactions.
The motifs of trauma and cult-like devotion emerge vividly in "however many decades of disciplined cognitive restructuring pass after deconversion... summons panty-sopping Pavlovian slime." Here, the visceral imagery and sardonic tone reveal the lasting psychological scars of manipulation and the complex interplay of memory, sensory triggers, and emotional conditioning.
"The headsman’s daily practice with the axe" juxtaposes the banality of routine with the gravity of its purpose, evoking questions of desensitization and moral culpability in professions tied to life-and-death decisions. Similarly, "the breeze, although it carries particles of burned persons, sweeps back the beloved’s hair" juxtaposes beauty with horror, a chilling reminder of humanity's capacity to find solace even amidst atrocity.
The closing line, "the stallion unloads his cream generative in the man who will die from the depth of the final thrust," delivers a starkly visceral and ambiguous image. It speaks to the primal, often destructive impulses that define human and animal existence, leaving readers in a space of simultaneous awe and revulsion.
Through its collage of potent imagery and unflinching truths, this piece challenges us to navigate the intersections of beauty, horror, and absurdity in both personal and collective experience. The fragments compel us to question societal norms, confront historical atrocities, and reflect on the existential paradoxes that shape human life.
A mosaic of dark humor and existential inquiry, this piece traverses themes of alienation, cultural critique, and trauma, forcing readers to confront discomforting truths and societal hypocrisies.
alienation, cultural critique, existentialism, trauma, mob mentality, societal norms, visceral imagery, historical atrocities, dark humor, psychological scars, memory triggers, primal impulses.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 43)
In this collection of fragmentary thoughts, "You Had to Have Jordans in School" reflects a chorus of voices entangled with loss, identity, and human fallibility. The fragments carry a raw immediacy, and their scope ranges from childhood insecurities to adult struggles with addiction, societal expectations, and existential dread. A recurring theme is how the human psyche navigates the tension between desire and restraint, often through complex mechanisms of projection, repression, and rationalization. By interweaving these distinct but connected vignettes, the piece crafts an overarching narrative on the ways we handle the pains and pressures that accumulate over a lifetime.
Many fragments examine compulsive or destructive behaviors as mechanisms of coping or identity reinforcement, from self-destructive relationships and addictions to a mother's internalized shame projected onto her daughter. This psychological mirroring is vividly encapsulated in lines like “estranged from friends and employment, what more reliable comfort for the troubles—even if ushered in by the drug—than the drug itself?” Here, the addiction itself becomes both the cause and the cure of alienation, illustrating the cyclical nature of dependence and the craving for relief within a state of deprivation.
Several of the fragments speak to the need for validation and belonging. The impulse to maintain appearances, avoid confrontation, or adopt a group identity despite personal ambivalence is shown through lines like “he alienates others to prove his alienation,” or the sardonic depiction of a funeral as “the only time they could all get along, but even here only if it had been one of them dead.” This ironic observation implies a pervasive struggle to achieve genuine connection in a culture that often prioritizes performance or decorum over authenticity, whether through social façades or token gestures of solidarity.
The work also delves into taboo topics, using the body and the senses as vehicles for vulnerability and disillusionment. Images of compulsive behaviors and existential reckoning—such as a mother’s desperation to shield her daughter from perceived moral peril or the fearful hesitation before an AIDS test—reveal the darker facets of intimacy, where love, shame, and duty intertwine uncomfortably. The text suggests that these internal conflicts are universally experienced but often publicly suppressed, amplifying the isolation and pain they cause.
Finally, the piece employs ritualistic imagery to hint at how humans seek control over the chaotic aspects of life. Rituals are invoked as means to placate fears, as seen in phrases like “conjure into reality, through ritual, what you are afraid about: cancer stress, repulsive jealousy, or so on,” evoking an almost primal need to stave off misfortune or catastrophe. By framing rituals as grounded in psychological necessity, the text juxtaposes them with fleeting, artificial consolations like drugs, highlighting the human tendency to seek grounding in a reality that often feels as fragile as the rituals themselves.
identity, addiction, repression, human frailty, ritual, psychological conflict, coping mechanisms, societal expectations, existential dread, compulsive behavior, isolation, cultural pressures, vulnerability, belonging, taboo

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 42)
This compilation of fragmented musings and observations draws upon various aspects of contemporary life, touching on the human condition, societal values, and the often absurd or grotesque ways we confront mortality, identity, and interpersonal relationships. Each vignette, while brief, offers a glimpse into a range of experiences, from addiction and self-destruction to social and existential commentary. The poems move between personal and collective reflections, revealing the complexities of human psychology, the tensions between societal expectations, and the inner workings of individuals who struggle with the realities of existence.
The recurring motif of addiction, both in its literal and metaphorical forms, is one of the central themes of the piece. Addiction is not limited to substances but extends to self-perception, identity formation, and the ways we navigate societal roles. Lines such as "no longer able to tell herself with any shred of persuasion that she can quit" illustrate the overwhelming sense of inevitability in the face of addiction's grip. There is also a clear critique of societal norms and institutions, as seen in references to "self-help books" and "curated digital identities," pointing to the artificiality and performance required to maintain a semblance of order in chaotic lives.
The use of humor and irony throughout the text serves as a coping mechanism, a way to mitigate the harshness of the observations made. For instance, the line about "organic panhandler conventions under night overpasses" reflects a satirical take on identity politics and societal shifts in discourse around gender and social justice. Similarly, the commentary on religion and belief, such as the claim that a "God who prioritizes belief over good deeds is a false god," underlines the inherent contradictions in certain theological or ideological stances. The poems oscillate between bleak existential truths and moments of dark humor, reflecting a nuanced understanding of both despair and resilience.
Themes of isolation and connection also pervade the work. The desire for belonging, whether in familial relationships, romantic partnerships, or within societal constructs, is palpable. Yet, the poems frequently reveal the fragility and failure of these connections, emphasizing the alienation that accompanies modern life. The “boredom displayed by a child,” or the laughter at "pathetic lunges at significance," points to an overarching sense of disillusionment and the search for meaning in a world that offers no easy answers.
Ultimately, this compilation of insights reflects on the contradictions and complexities of human experience. It exposes the insecurities, addictions, and absurdities of life, while also acknowledging the yearning for connection, meaning, and significance. In its fragmented and often disjointed form, the text mirrors the disarray of the lives it portrays, leaving the reader with a sense of both unease and recognition.
addiction, societal norms, alienation, existentialism, identity formation, human condition, satire, dark humor, religion, self-deception, modern life, isolation, interpersonal relationships, addiction recovery, societal critique.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 41)
The poem presents a vivid kaleidoscope of modern societal contradictions, emotional dissonance, and the conflicts between individual identity and communal expectations. Themes such as race, performance, addiction, and the human desire for permanence or stability are skillfully interwoven into seemingly fragmented but symbolically rich scenarios. The poem draws attention to the complex and often paradoxical relationships individuals have with societal structures, social media, and themselves.
The line "united in that we are shrieking" sets the tone for the entire poem: we are bound not by shared experiences or values, but by the intensity of our individual outcries, manifesting as a collective existential scream. From this framework, the subsequent lines explore how personal crises and social performativity entwine with identity and power dynamics. The reference to Veruca-Salt types highlights how false accusations can carry racial connotations, alluding to historical and racial tensions surrounding white women accusing black men of crimes they did not commit, an implicit critique of racial and gendered power imbalances.
The poem then shifts to the theme of identity construction through external validation and perception. The juxtaposition between personal self-grooming before an interview and the absurd extremes of celebrity cosmetic surgeries illustrates the fragility of self-perception in the face of societal pressures. The idea that social media breaks, themselves performative acts, become exaggerated as forms of integrity, underscores the tension between authenticity and the demands of public persona.
Further, the exploration of addiction is portrayed through the metaphor of superposition—mirroring quantum states where an addict balances between functional and dysfunctional behaviors until observed, which collapses these possibilities into a singular, tragic outcome. The reference to "slam poetry performances of charlatan Afrocentrism" critiques how certain movements that seek to resist white supremacy can become commodified, using easy slogans and hollow rhetoric to appeal to audiences rather than truly challenge systemic issues.
The depiction of the shopping-cart man suggests the blurred line between reality and performance in the lives of those on the margins of society. Similarly, the imagery of police shielding a black person's head as they arrest them juxtaposes a moment of humanity against the broader context of systemic violence, forcing readers to confront the contradictions of power.
In one of the most intimate moments of the poem, the parental figure attending their daughter's ballet recital for the first time wrestles with the realization that personal milestones are often overshadowed by the transactional demands of professional life. The poem thus captures a universal struggle between individual fulfillment and the broader societal expectations that threaten to strip it away.
Through a critique of race, class, performance, addiction, and identity, this piece deconstructs the myriad ways people construct, perform, and navigate their lives, often at the intersection of private desires and public roles.
identity performance, societal contradictions, addiction superposition, racial tensions, social media performativity, power dynamics, slam poetry critique, quantum metaphor, parental roles, systemic critique, individual fulfillment

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 40)
This fragmentary text presents a surreal and incisive critique of modern society's intersections between banality and horror. By opening with "taxidermist and painter, freeze-framing a facsimile of life," the imagery draws attention to the ways in which we attempt to capture and preserve life, art, and meaning, only to reduce them to static representations. This opening metaphor can be understood as a comment on the desire to hold onto fleeting moments or create permanence in an impermanent world, a theme that reverberates throughout the piece.
As the text moves into absurd and jarring territory—"puppy Prozac," "oversold syndromes," "parental locks and boobytraps on graves to stop necrophilic pedophilia"—it emphasizes the surreal overreactions and moral panics that permeate societal discourse. These moments seem to mock the way we inflate our fears and commodify suffering, whether it be through the over-medication of pets or exaggerated concerns over posthumous violations. There is a recurring theme of commodification and oversaturation, particularly in "her channel really just an infomercial slicker for the modern age," suggesting that even in areas that demand authenticity, such as personal expression, we are manipulated into a consumerist feedback loop.
The critique deepens with the satirical treatment of social and political discourse. Lines like "in the kneejerk from Trump, nonwhite 'truth' becomes sanctified" and "the YouTube did not really detect notes of oak and ylang-ylang" play with the way identity and authenticity are often co-opted or exaggerated for political or commercial gain. In particular, the text points out the insulation of certain narratives from critique, a trend amplified by the platforms that propagate them. This insulation, however, leads not to deeper understanding, but to superficial validation of particular identities or ideas.
The piece also explores personal and societal relationships with trauma and taboo, frequently veering into darker territory. "Withdrawing consent during the final strokes" and "biting the baby’s leg through the padding of lips" suggest boundary-pushing imagery that calls into question the nature of consent and control, both bodily and ideologically. The suggestion that certain behaviors, even in their innocence or intimacy, mask a deeper violence speaks to the fragility of trust and the complexity of human interaction.
The text is further marked by a preoccupation with existential crises and the passage of time. The motif of reflection on past moments—"memories no longer too powerful to write about," "funeral homes steel reinforced for obese corpses," "courtships born from horror"—highlights the way time dulls even the sharpest traumas. Yet, the imagery implies that society has built both physical and mental fortresses to contain these traumas, reinforcing the theme of artificial preservation.
In sum, this piece functions as a dense tapestry of societal, political, and existential critique. Through fragmented, surreal imagery, it interrogates modern responses to trauma, identity, consumerism, and authenticity, all while maintaining a sardonic tone that refuses to let the reader settle into comfort or complacency.
commodification, trauma, authenticity, consumerism, surrealism, societal critique, political discourse, existential reflection, identity politics, moral panic.

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 39)
This poem presents a layered meditation on the collapse of personal and societal safeguards against existential and environmental decay. The title phrase, "that vinegar band of brevity where the safe word has no efficacy," immediately signals a situation where traditional mechanisms of protection, communication, and control break down. The metaphorical use of a safe word, often a tool of consent and boundary, is rendered powerless here, suggesting a world in which the boundaries between comfort and danger, self-preservation and destruction, are no longer maintained. This is a theme that resonates throughout the poem, which oscillates between deeply personal and grander societal reflections.
One of the most powerful images, "your father’s clothes there in the corner, double-bagged still from the hospital," evokes the stark reality of loss, the impersonal handling of death, and the attempt to distance oneself from grief through sterile containment. The use of “double-bagged” connotes both the literal precautionary handling of contaminated objects and a symbolic gesture to quarantine the overwhelming emotions surrounding death. This suggests a societal tendency to compartmentalize trauma, to sanitize grief rather than confront it.
In contrast, the image of “wild horses grazing upon radiation hidden inside familiar green” brings a startling clash between the natural and the artificial. The horses, symbols of freedom and untamed nature, now feed unknowingly on poisoned land, their innocence marred by the invisible dangers of human technology. This juxtaposition echoes a broader critique of environmental destruction masked by superficial normalcy, highlighting the ways in which the effects of industrialization and technological advancement seep unnoticed into the natural world.
The poem then veers into reflections on societal anesthesia through images like “techno hypnosis in Japanese pachinko parlors,” a reference to addictive, mind-numbing entertainment that distracts from existential threats. These lines suggest a critique of the contemporary tendency to avoid reality, drowning out real dangers with immersive, trivial distractions. Similarly, the question, “How would we act if we began each day with a funeral?” is a rhetorical challenge, urging the reader to consider the weight of mortality and the collective failure to confront it in a meaningful way. By living as if death and decay are distant abstractions, society avoids responsibility for its own decline.
Further, the poem addresses generational culpability, questioning why past generations did not act to "stop the horror," a reference perhaps to environmental degradation, systemic violence, or societal corruption. The silence of older generations is framed as complicity, and the poem portrays this neglect as an ongoing source of suffering for future generations. In the midst of these existential musings, the figure of the "bum king" hollering “Mush!” at his strays stands as an emblem of desperation and the crumbling of order, symbolizing how even those at society's fringes attempt to assert control in a world slipping into chaos.
At its core, the poem engages with themes of powerlessness, the futility of human structures against the forces of time and entropy, and the existential loneliness that accompanies the gradual realization of this powerlessness. It is a work that critiques the denial of uncomfortable truths—whether personal (grief, familial loss) or societal (environmental collapse, cultural anesthesia)—and challenges the reader to confront what has been systematically avoided.
existentialism, grief, societal collapse, environmental decay, powerlessness, control, modern distractions, generational guilt, human vulnerability, technological sedation.


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Don’t let anyone tell you that real life is lacking in poetic interest. This is exactly what the poet is for: he has the mind and the imagination to find something of interest in everyday things. Real life supplies the motifs, the points that need to be said—the actual heart of the matter; but it is the poet’s job to fashion it all into a beautiful, animated whole. You are familiar with Fürnstein, the so-called “nature poet”? He has written a poem about growing hops, and you couldn’t imagine anything nicer. I have now asked him to write some poems celebrating the work of skilled artisans, in particular weavers, and I am quite sure he will succeed; he has lived among such people from an early age, he knows the subject inside out, and will be in full command of his material. That is the advantage of small works: you need only choose subjects that you know and have at your command. With a longer poetic work, however, this is not possible. There is no way around it: all the different threads that tie the whole thing together, and are woven into the design, have to be shown in accurate detail. Young people only have a one-sided view of things, whereas a longer work requires a multiplicity of viewpoints—and that’s where they come unstuck.—Goethe (Conversations with Eckermann)

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