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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

Pima People Penning Pueblo Poems
"Pima People Penning Pueblo Poems" is a polemical poem that critically engages with contemporary identitarianism and the "OwnVoices" movement, arguing that its application is often a "Machiavellian power grab" rooted in "self-serving selectivity." The poem functions as a critique of identity politics, specifically challenging the perceived hypocrisy and inherent limitations of restricting artistic representation based solely on identity markers.
Formally, the poem is concise and uses a direct, almost accusatory tone, building its argument through a series of conditional statements and logical extensions. The title, "Pima People Penning Pueblo Poems," immediately sets up a seemingly unproblematic scenario of "OwnVoices" representation, implying a culturally specific and authentic creation. However, the poem's opening lines introduce the central critique: "Were it not at root / a Machiavellian power grab / of self-serving selectivity, #OwnVoices / identitarianism would gag / not just white from writing about black." This immediate negation of the perceived altruism of the #OwnVoices movement, labeling it a "power grab," is the poem's foundational assertion. The hashtag "#OwnVoices" grounds the critique firmly in current discourse. The enjambment throughout maintains a brisk, argumentative pace. The poem then extends its argument to a more radical and unsettling conclusion: "but also you—even / if black, queer, cripple— / from writing (with your memory / contraband) about past you." This is the poem's core rhetorical maneuver. By including individuals who possess multiple marginalized identities ("black, queer, cripple"), the poem attempts to demonstrate what it portrays as the inherent absurdity and ultimate self-defeating nature of rigid identity-based restrictions.
Thematically, the poem fundamentally questions the logic and ethical implications of identity essentialism in artistic production. It posits that if "OwnVoices" principles were applied consistently and without "self-serving selectivity," they would logically lead to an impossible scenario: even an individual with a marginalized identity would be "gag[ged]" from writing about their own past self if that past self is somehow distinct or "contraband" from their present identity. This serves as a reductio ad absurdum argument, aiming to expose what the poem perceives as the fundamental flaw in strictly limiting representation based on fixed identity categories. The phrase "memory / contraband" is particularly potent, suggesting that the very act of personal remembrance and artistic exploration across one's own life experiences could be deemed illegitimate if subjected to an overly rigid identitarian framework. The poem thus argues that true artistic freedom and authentic expression are inherently stifled when constrained by such narrow definitions, proposing that the ultimate outcome of such movements, if followed to their logical extreme, would be a universal gagging of creative exploration, even of the self.
identity politics, OwnVoices, identitarianism, artistic freedom, representation, censorship, cultural critique, polemic, essentialism, self-serving, hypocrisy, memory, contraband, reductio ad absurdum, literary theory, contemporary poetry.

Kardashian Razor
"Kardashian Razor" is a poem that critically examines the interplay of globalized aesthetic standards, particularly within explicit media, and their impact on notions of authenticity, diversity, and cultural distinctiveness. The poem implicitly poses a question regarding the durability of specific, non-Western aesthetic forms against a perceived dominant, homogenizing influence.
Formally, the poem's concise structure and use of evocative, contrasting imagery contribute to its critical argument. The title, "Kardashian Razor," functions as a potent cultural signifier, immediately evoking contemporary Western beauty ideals often associated with a highly curated and specific aesthetic, implying a process of shaping or removal ("Razor"). This establishes the dominant cultural force that the poem interrogates. The opening lines, "Armenian porn pussy remains / overgrown (thigh creep / like Bluto’s jaw)," introduce a specific aesthetic standard characterized by "hirsute-feral" qualities, representing a form of raw, untamed, or unrefined sexuality. The simile "like Bluto's jaw" further emphasizes this primal, perhaps even aggressively natural, aspect. This initial image represents a "transportive, exoticism-preserving standard" that the poem suggests is in tension with the prevailing aesthetic. The central inquiry of the poem is then articulated: "but how long / until the gooseflesh monocrop... kills web travel / to pre-Soviet hearths..." The "gooseflesh monocrop" serves as a powerful metaphor for a standardized, artificially perfected, and potentially mass-produced aesthetic, specifically in a sexual context, aligning with the "infant-bald standard" of Western hegemony. The parenthetical "already in HD on war-torn / goat farms" extends the critique to the global reach and potentially exploitative origins of this pervasive aesthetic, suggesting its widespread dissemination even in unlikely locales. This "monocrop" is depicted as an encroaching force that threatens to "kill web travel" to alternative, culturally distinct forms of experience. The poem expresses a longing for a past represented by "pre-Soviet hearths / of creaky woodcraft where / we can suckle iron-fierce maternity?" This final imagery suggests a return to a more fundamental, less mediated, and culturally specific form of origin or connection—one characterized by a rugged, authentic, and "iron-fierce" quality, directly contrasting with the homogenized, "razored" perfection symbolized by the title.
Thematically, the poem engages with the dynamics of cultural hegemony and resistance in aesthetic and sexual domains. It highlights a perceived conflict between a specific "Armenian porn's hirsute-feral standard"—which the poem presents as embodying a particular kind of "exoticism-preserving" and raw beauty—and the "diversity-killing hegemony of the West’s infant-bald standard." The "Kardashian Razor" thus becomes emblematic of a cultural force that seeks to homogenize and alter natural forms to fit a prevailing, mass-produced ideal. The "gooseflesh monocrop" underscores this fear of a singular, dominant aesthetic wiping out variety. The poem interrogates the sustainability of culturally specific expressions of sexuality and beauty when confronted with globally disseminated, technologically enhanced (HD) standards. The yearning for "pre-Soviet hearths" and "iron-fierce maternity" suggests a desire for a return to cultural roots and a more authentic, less commodified or altered, experience of sexuality and connection, implicitly valuing cultural particularity and natural forms over a globalized, uniform aesthetic.
cultural hegemony, aesthetic standards, pornography, authenticity, diversity, globalization, cultural critique, Westernization, homogenization, sexuality, media influence, modern beauty, resistance, exoticism, cultural particularity, bodily aesthetics.

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.
Business Casual
"Business Casual" is a satirical and darkly humorous poem that redefines the nature of evil, arguing that its most pervasive and chilling form is not overt horror or extreme violence, but rather the mundane, bureaucratic, and "corny" aspects of organized banality. It functions as a critique of institutionalized evil and the normalization of the absurd, challenging conventional notions of what constitutes true "shadow" or horror.
Formally, the poem is structured as an argument by negation and redefinition. It begins by explicitly dismissing traditional, sensationalized images of evil: "not Nazi ovens / or Pompeiian pyroclastic ash clouds, / let alone crucifix pussy stabs / or pea-soup horror tropes—". This immediate rejection of graphic and extreme forms of horror sets up the poem's central thesis. The enjambment between these lines creates a quick, dismissive rhythm, underscoring the speaker's contempt for these conventional representations. The core assertion then arrives: "that—not Nazi ovens...— / is the truer face of shadow:". The "that" refers back to the opening line, "All of it is corny as hell," establishing banality and "corniness" as the true essence of terror. The final lines provide the clinching evidence for this argument: "even satanist organizations / have lanyards, QR codes, PayPal / portals for quarterly dues." This juxtaposition of the inherently transgressive and frightening (satanist organizations) with the utterly mundane and bureaucratic (lanyards, QR codes, PayPal, quarterly dues) is the poem's comedic and critical punchline. It highlights the insidious creep of corporate and bureaucratic structures into every corner, even those traditionally associated with rebellion or profound evil.
Thematically, the poem delves into the banality of evil, echoing Hannah Arendt's famous concept, but twisting it to include not just the administrative aspects of horrific acts, but the inherent "corniness" and tediousness of even seemingly "dark" organizations. It suggests that the true "shadow" or threat is not the spectacular manifestation of malevolence, but the insidious process by which anything, even radical evil, can be subsumed by corporate structure, routine, and a veneer of "business casual" normalcy. The poem implies that the most terrifying aspect of evil is its capacity to be systematized, regularized, and stripped of its dramatic flair, thereby becoming less recognizable and more easily integrated into the fabric of everyday life. By humorously reducing satanism to a corporate entity, the poem critiques the pervasive influence of corporate culture and bureaucracy, suggesting that these forces are the ultimate homogenizers, draining even the most extreme forms of human expression or belief of their inherent danger or meaning, leaving behind only the "corny" husk of organizational ritual.
satire, banality of evil, institutionalization, bureaucracy, corporate culture, mundane, horror, evil, normalization, absurdity, dark humor, social commentary, critique, contemporary poetry.

Hashtagged Plantation
"Hashtagged Plantation" is a profound and thought-provoking poem that, alongside its integral dedication and explanatory note, explores the complex nature of historical reckoning, empathy, and genuine healing in contemporary society. Dedicated to turntablist Rob Swift for his "unwavering humanism," the poem endeavors to embody a spirit that calls for transcending narrow identity frames and inherited roles. It functions as a meditation on the challenging path to true understanding and reconciliation, urging readers to confront uncomfortable truths about shared human capacities.
Formally, the poem is concise and employs evocative, layered imagery. The title, "Hashtagged Plantation," immediately establishes a tension between a site of profound historical trauma and a modern, often superficial, act of digital categorization, suggesting the complexities of engaging with the past in the present era. The dedication to Rob Swift frames the poem's core philosophical aspiration: to encourage a broader, more inclusive empathy. The poem then paints a scene of participants embarking on "a day of healing" amidst the "haunted hush of slave cotton." The phrase "breath rank with McCruelty" introduces a subtle yet powerful contemporary critique, drawing a parallel between historical suffering and modern forms of detached consumption, as elaborated in the accompanying note. The central experience unfolds as individuals "descend the tour bus steps / to cast yourself back— / whether whipping or whipped— / solely into skin like your own." The enjambment guides the reader through this metaphorical and literal descent. The phrase "solely into skin like your own" is pivotal, highlighting a common, yet for the poem, limited, approach to historical empathy that the poem seeks to expand beyond.
Thematically, the poem, powerfully augmented by its explanatory note, delves into the necessity of expansive empathy and self-reckoning for authentic healing. It suggests that a superficial engagement with history, focused only on one's "own skin," risks deepening divides rather than fostering true understanding. The poem advocates for a difficult but essential imaginative leap: to "imagine ourselves in the role of both oppressor and oppressed." This is presented not as an erasure of distinct historical experiences, but as a recognition that "the capacity for both roles—master, slave—lives in each of us." The note explicitly connects this inherent human capacity to contemporary, seemingly mundane acts of detached consumption, such as "gobbling down... the flesh of factory-farmed torture," drawing a poignant parallel between historical systems of cruelty and modern ethical blind spots. The poem suggests that resistance to this uncomfortable self-reflection—the refusal to acknowledge one's own potential for complicity or cruelty—leads to a "malady" that "deepens," thereby preventing "true healing." Thus, "Hashtagged Plantation" is a call for a more profound and challenging form of historical engagement, one rooted in a universal humanism that acknowledges the complex, sometimes disturbing, facets of human nature for the sake of genuine reconciliation.
historical reckoning, empathy, healing, humanism, identity, reconciliation, self-reckoning, historical trauma, collective memory, moral complexity, shared humanity, oppressor, oppressed, ethical reflection, contemporary poetry, social commentary.

Go to the Protest Strapped, like Catullus
"Go to the Protest Strapped, like Catullus" is an incendiary and deeply transgressive poem that deliberately adopts an extreme, offensive ethical stance to critique the weaponization of ancestral blame. Falling squarely into the invective tradition of Catullus, it uses shock value, crude language, and a provocative reversal of accusations to achieve its rhetorical aim. The poem's power lies in its willingness to descend into the grotesque to make a pointed, albeit controversial, argument about accountability and historical grievance.
Formally, the poem is terse and aggressive, employing direct address and a stark, unadorned vocabulary. The title immediately establishes the poem's lineage: "Go to the Protest Strapped, like Catullus" invokes the Roman poet's notorious use of personal attacks and sharp wit, while "Strapped" carries a double entendre of being prepared for confrontation, both verbally and physically. The poem sets up a hypothetical scenario: "If a gorilla blames you / for the supposed sins of your ancestors / (stolen land, slave rape)," presenting serious, historically charged accusations. The sudden pivot in the third stanza is the poem's central rhetorical maneuver: "nonsense (but hey, gorilla blood), / blame him for his mother’s sin: / that cum-guzzler cunt, / that unbeweaveable baboon, / clearly having rutted her hog furrow / across the species line." This graphic and highly offensive counter-attack is a deliberate act of inversion and escalation. The parenthetical "but hey, gorilla blood" sarcastically acknowledges the premise of ancestral blame, before immediately applying it to the accuser in a crude and dehumanizing manner. The language is designed to provoke, using bestial and sexual slurs to reduce the "gorilla" (the accuser) to a figure of primal, amoral depravity.
Thematically, the poem engages with the contentious issue of intergenerational guilt and historical grievance, particularly as it relates to contemporary social justice discourse. The "absurd ethical position" it adopts is the literal application of ancestral blame: if one is to be held accountable for the "sins of your ancestors," then, the poem provocatively asks, why can't that same logic be applied indiscriminately to anyone, including the accuser? The invective serves not as a genuine moral argument, but as a reductio ad absurdum, pushing the premise of inherited guilt to a repugnant extreme to expose what the poem perceives as its inherent illogic or hypocrisy when weaponized. By blaming the "gorilla" for its "mother’s sin" involving "species line" transgression, the poem implicitly critiques the idea that genetic or racial lineage automatically confers moral culpability or the right to accuse. It's a brutal, offensive, and dangerous attempt to strip the moral authority from those who levy accusations of ancestral sin by mirroring and escalating the very logic they employ. The poem forces a confrontation with the ugliness that can emerge when complex historical grievances are reduced to simplified, weaponized accusations and counter-accusations.
invective, Catullus, ancestral guilt, intergenerational blame, historical grievance, social commentary, satire, provocation, taboos, offensive language, dehumanization, reductio ad absurdum, moral absurdity, weaponization, accountability, race, identity politics.

Edging La Grande Mort
"Edging La Grande Mort" is a visceral, unsettling poem that plunges into the dark, dangerous intersection of sexual obsession, substance abuse, and the very real threat of death. It functions as a body horror lyric, using explicit physiological details and psychological insight to depict a moment of intense, self-destructive indulgence. The poem's power lies in its unflinching portrayal of a highly taboo subject and the terrifying consequences of pushing one's body to its limits for a perverse pleasure.
Formally, the poem is remarkably compressed, achieving its intense effect through a dense concentration of highly charged vocabulary and a rapid, almost breathless rhythm created by enjambment. The title itself, "Edging La Grande Mort," immediately sets a grim, ironic tone, playing on the sexual practice of "edging" (prolonging arousal) and linking it directly to "La Grande Mort" (the "Big Death," a euphemism for orgasm, here twisted into actual death). The opening lines, "Blood arousal sucked / skullward, away from half-mast cock, / over the chafed hour-plus / on the toilet—" instantly establish the grim, solitary, and physically uncomfortable setting of this indulgence. The shift of blood "skullward" indicates a shift from physical sexual gratification to a more cerebral, dangerous high. The crucial turning point arrives with "the terror / spike of realizing your hot cocaine fap / has had you conflating / mounting tachycardia / for mounting payload only propels / the sprint toward infarction." This is where the grim reality shatters the delusion. The "hot cocaine fap" explicitly names the drivers of this dangerous act, while "conflating / mounting tachycardia / for mounting payload" reveals the fatal error in perception: the physiological signs of a heart attack are misinterpreted as signs of intensified sexual pleasure. The final phrase, "the sprint toward infarction," delivers the chilling, undeniable consequence, leaving the reader with a stark image of self-annihilation.
Thematically, the poem explores the dangerous feedback loop between addiction, warped perception, and self-destruction. The protagonist is so consumed by his "hot cocaine fap" that his body's warning signs of distress (tachycardia) are not only ignored but actively reinterpreted as a desirable intensification of pleasure. This highlights a profound cognitive dissonance and a terrifying disconnect from self-preservation. The poem delves into the psychology of extreme indulgence, where the pursuit of sensation overrides all rational thought and biological warnings. The "chafed hour-plus / on the toilet" underscores the degraded and isolated nature of the act. Ultimately, "Edging La Grande Mort" serves as a stark and unsparing warning against the perils of unchecked desire and the fatal consequences of misinterpreting the body's signals in the pursuit of extreme sensation, portraying a voluntary, terrifying rush towards an ignominious end.
sexual obsession, cocaine abuse, addiction, self-destruction, body horror, erotic horror, heart attack, tachycardia, physiological distress, warped perception, cognitive dissonance, taboo, self-annihilation, dark desire, warning, contemporary poetry.

Husband of a Special-Ed Teacher
"Husband of a Special-Ed Teacher" is a disturbing and highly transgressive poem that plunges into the murky depths of sexuality, personal compulsion, and the intersection of fetish with professional identity. It operates as a piece of erotic horror poetry, using explicit and often repulsive imagery to create a sense of discomfort and ethical unease. The poem's power stems from its unblinking portrayal of a taboo subject, forcing the reader to confront the abject and the biological realities of risk and consequence.
Formally, the poem is remarkably compact, achieving its intense effect through a dense concentration of highly charged vocabulary and jarring juxtapositions. The opening lines immediately establish a graphic and clinical tone: "Parting her thunder thighs, head / gobblers, with the simian bluntness / of stirrup sterility." The phrase "simian bluntness" describes the man's actions, imbued with a primal, almost animalistic quality, while "stirrup sterility" evokes a cold, medicalized environment, directly contrasting with the intimacy of the sexual act. The enjambment creates a breathless, almost frantic rhythm, mirroring the intensity of the scene. The comparison of the man's "fidgety love" to a "cocaine cop" meticulously "fingering / for lesions, tonguing mucus" is particularly unsettling. This simile merges the act of lovemaking with a forensic, almost compulsive examination, rooted in his autistic tendencies and a fear of sickness. His actions are portrayed as unsexy and clumsy, driven by a compulsion he rationalizes as caution, rather than predatory intent.
Thematically, the poem explores a deeply problematic dynamic where the man's neurodivergent behavior is pathologized in a typical context but, paradoxically, indulged here. The core of the poem's thematic tension lies in the final lines: "his fidgety love... was autism undercover as fear / (but it tickled her jail-worthy kink)." This highly controversial statement introduces the idea that his autistic traits, manifesting as a specific type of anxious or clumsy love-making, are what specifically align with the woman's "retard kink." This reveals a disturbing complicity and mutual descent into morally ambiguous territory, where her particular fetish finds gratification in his unique presentation of intimacy. The title, "Husband of a Special-Ed Teacher," adds another layer of unsettling irony and ethical complexity. A special-ed teacher is typically associated with care, understanding, and the nurturing of vulnerable individuals. To juxtapose this profession with such a graphic and ethically dubious sexual encounter creates a profound cognitive dissonance, highlighting a stark disjunction between public persona and private pathology. The speaker of the poem, the poetic voice, functions as an observer who unflinchingly presents this dark intersection of desire and pathology, rather than being a character within the narrative itself. The poem ultimately serves as a stark and challenging exploration of the perverse aspects of human desire, the unsettling nature of secret fetishes, and the potential for dark psychological undercurrents to reside beneath seemingly normal veneers.
erotic horror, sexual transgression, fetish, pathology, power dynamics, dehumanization, medical imagery, neurodivergence, complicity, moral ambiguity, dark sexuality, psychological exploration, disturbing imagery, taboo, cognitive dissonance, perversion, hidden desires, autism, retard kink, clumsy lover, unsexy behavior, poetic voice.

Vigil for an Out
"Vigil for an Out" is a stark and unsettling portrait of paranoia, existential despair, and self-destruction, depicting a figure trapped in a cycle of fear and internal torment. The poem operates as a psychological character study, rendered with a raw, unflinching gaze that aligns it with a brutalist lyric tradition. Its power lies in its succinct yet potent imagery, which effectively conveys a mind on the brink.
Formally, the poem is tightly wound, with each line contributing to a sense of escalating tension and claustrophobia. The opening image, "Muttering through nicotine blinds, / pistol cocked at any car / idling too long curbside," immediately establishes a scene of extreme paranoia and defensive aggression. The enjambment creates a breathless quality, mirroring the agitated state of the subject. The shift in the second stanza to the "mangy mirror" introduces a powerful metaphor for self-loathing and internal conflict. This "mirror" is not merely a reflection but an externalized manifestation of his inner turmoil, a "who" that "barks and bites at everyone," including himself. The final lines, "tinnitus scrambling its brain / not enough to drown out / the joint fires ruinous to sleep," provide a visceral sensory detail that encapsulates his relentless suffering. The "tinnitus" suggests an internal noise that cannot be escaped, while "joint fires" alludes to the physical decay and self-inflicted harm (likely from smoking) that further erode his peace.
Thematically, the poem delves into a profound sense of existential dread and the desire for oblivion. The man "itches for prebirth blank," a chilling yearning for non-existence, for a return to a state before consciousness and suffering. This desire is so pervasive it is mirrored by his own distorted self-image. The "vigil for an out" in the title becomes chillingly ambiguous: is it a lookout for an escape from his circumstances, or a vigil for his own demise? The poem suggests a complete breakdown of internal and external boundaries, where the man's fear, aggression, and self-inflicted wounds are all synchronously reinforcing vectors within a single, horrifying ecology of psychological torment. It portrays a life lived in a state of perpetual alert, devoid of peace, and consumed by an internal battle that externalizes as aggression and internalizes as a longing for annihilation.
paranoia, existential dread, self-destruction, psychological torment, brutalist lyric, nihilism, anxiety, fear, addiction, insomnia, mental breakdown, self-loathing, aggression, urban decay, contemporary poetry, visceral imagery, internal conflict, oblivion.

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.

Seroconversion Cruising Grounds
"Seroconversion Cruising Grounds" is a profoundly unsettling and viscerally graphic poem that delves into themes of illicit sexual encounter, disease, and the grotesque intersection of pleasure and peril. It operates as a stark, uncompromising piece within the body horror lyric tradition, using explicit physiological imagery to evoke a sense of revulsion and discomfort. The poem's power lies in its unblinking portrayal of a taboo subject, forcing the reader to confront the abject and the biological realities of risk and consequence.
Formally, the poem is tightly condensed, employing a spare and precise vocabulary to create its disturbing imagery. The use of enjambment ("fecal sludge / pools," "waveform / contour fluctuating") contributes to a sense of fluid, almost inexorable movement, mimicking the "pullback" described in the second stanza. The central image of "fecal sludge / pools at the hilt / of the continence-wrecker" is a particularly potent and confrontational metaphor, immediately establishing the poem's transgressive nature and its focus on the violation of bodily integrity. The "waveform / contour fluctuating / with every pullback" is a chillingly clinical description of a repulsive act, lending a disturbing scientific detachment to the scene. The comparison to "a time-lapsed beach’s scuzzy scum line" further emphasizes the accumulation of filth and decay, linking the personal act to a broader, almost ecological sense of degradation.
Thematically, the poem is a meditation on the grotesque and the abject, specifically in the context of sexual encounters fraught with danger. The titular "Seroconversion Cruising Grounds" immediately establishes a backdrop of risk and potential infection (seroconversion referring to the development of antibodies in response to an infection). The explicit imagery serves to underscore the literal and metaphorical "contamination" at play. The climax of the poem arrives with the shocking "inversion, demonic / as toes-ever-inward ballet, / of the life corona of cervical mucus." This final comparison is a masterstroke of horrifying juxtaposition. Cervical mucus, in its "life corona," signifies fertility, creation, and the potential for new life. Its "demonic" inversion with "fecal sludge" not only signifies sterility and decay but also suggests a perversion of natural processes, a deliberate embrace of the destructive over the generative. The "toes-ever-inward ballet" adds a layer of unnatural contortion, reinforcing the sense of something profoundly wrong and deliberately twisted. The poem ultimately functions as a chilling exploration of desire pushed to its most perilous limits, where the pursuit of sensation intersects with the specter of disease and the violation of the sacred.
Meta Description:
A viscerally graphic poem dissects illicit sexual encounter, disease, and the grotesque, portraying the "death corona of fecal sludge" as a "demonic inversion" of life-affirming processes, exploring the chilling intersection of pleasure and peril.
Keywords:
sexual transgression, body horror, disease, seroconversion, grotesque, abject, bodily fluids, anal sex, sexual risk, perversion, contamination, visceral imagery, taboo, erotic horror, biological decay, inversion, fertility vs. sterility, transgressive poetry, human sexuality, moral decay.

Torchlit Framerate
"Torchlit Framerate" is a concise and intellectually stimulating poem that explores the nature of representation, perception, and the limitations of human understanding across vast expanses of time. It functions as a philosophical lyric, engaging with concepts of reality, illusion, and the fundamental human drive to depict and comprehend the world. The poem's power lies in its precise analogies and its subtle argument about the inherent truth embedded in even the most ancient forms of art.
Formally, the poem is structured as a series of negations that lead to a central, illuminating comparison. The initial anaphora of "Not infantile nonsense, / not mythic fantasy, / not stargate aliens" effectively clears away common misconceptions or dismissive interpretations of ancient art, immediately establishing a serious and discerning tone. The parenthetical "or any other / projection / by our pampered ignorance" acts as a sharp critique of modern condescension towards historical forms of expression. The poem then shifts to its core image: "eight-legged bison / on Cro-Magnon cave walls." This seemingly fantastical depiction is deliberately chosen for its perceived inaccuracy, yet the poem argues for its profound representational truth. The enjambment throughout maintains a fluid, thought-provoking pace, guiding the reader through the poet's intellectual journey.
Thematically, the poem champions a nuanced understanding of early human artistic endeavors, moving beyond a simplistic view of them as mere "infantile nonsense." It suggests that the "eight-legged bison" is not a failure of observation but a sophisticated attempt to capture movement and dynamism within a static medium. The key to this interpretation lies in the central analogy: "stillness / resisting stillness, stand / to real bison at gallop / how doodled cubes stand / to real cubes." This comparison argues that just as a two-dimensional "doodled cube" is a legitimate and understandable representation of a three-dimensional object, so too is the multi-limbed bison a valid, albeit abstract, representation of a creature in motion. The "torchlit framerate" of the title alludes to the flickering light by which these cave paintings would have been viewed, hinting at an early, proto-cinematic attempt to convey movement through sequential imagery, much like frames in a film. The poem ultimately celebrates the ingenuity of early human perception and artistry, positioning these ancient creators not as primitive, but as sophisticated thinkers grappling with fundamental representational challenges, and highlights the continuity of human artistic and conceptual endeavors.
artistic representation, Cro-Magnon art, cave paintings, perception, dynamism, motion, abstraction, human ingenuity, historical understanding, philosophical poetry, ancient art, visual communication, artistic interpretation, human evolution, artistic truth.

Milk-Bone®
The poem "Milk-Bone®" is a terse yet potent exploration of betrayal, violence, and the unsettling nature of memory, particularly as it relates to formative experiences and the corruption of innocence. It operates within a brutalist lyric tradition, employing stark, visceral imagery and an absence of sentimentalism to dissect a deeply disturbing encounter. The poem's power lies in its elliptical narration, which hints at a traumatic event without fully explicating it, thereby drawing the reader into a position of uneasy inference.
Formally, the poem's syntax is tightly coiled and fragmented, mirroring the constricting force described in the opening lines. The enjambment ("under / the mute gaze," "distract / from the light’s closing") creates a sense of suffocating dread and accelerates the reader's progression through the disturbing imagery. The abrupt shift from the initial violence to the dog's detached, almost ritualistic act of "lapping out / the double-creampie forensics" creates a profound ethical disjunction. This juxtaposition highlights the unsettling normalcy that can accompany or follow acts of profound violation, suggesting a world where innocence (represented by the "childhood dog") is either complicit or utterly oblivious to the grotesque. The final line, "not every Judas needs silver," functions as a chilling aphorism, redefining betrayal not as a transactional act, but as something inherent and perhaps more insidious, requiring no external motivation beyond its own perverse fulfillment. This reconfigures the traditional narrative of betrayal, stripping it of any potential for redemption or even clear-cut motive.
Threaded throughout the poem is a critique of a primal, almost instinctual form of complicity or indifference in the face of suffering. The dog's "deep diligence" in consuming the "forensics" suggests a bestial, amoral engagement with the aftermath of violence, reducing the traumatic event to a mere substance to be consumed. The brand name "Milk-Bone®" in the title becomes a particularly poignant and ironic semiotic marker. It evokes images of domesticity, innocence, and benign animal companionship, directly contrasting with the horrific imagery presented in the poem. This ironic title serves to underscore the profound corruption of these ostensibly wholesome concepts, transforming them into a veneer behind which darker realities fester. The poem thus functions as an epistemological instrument, utilizing the grotesque to expose the insidious mechanisms of psychological fragmentation and the chilling banality of evil.
Meta Description:
A visceral poem dissects a moment of unsettling betrayal and violence, juxtaposing childhood innocence with grotesque aftermath, exploring primal complicity and the corruption of benign symbols through stark, fragmented imagery.
Keywords:
betrayal, childhood trauma, violence, grotesque realism, complicity, corrupted innocence, psychological horror, brutalist lyric, fragmented narrative, moral decay, domestic horror, animal imagery, ironic juxtaposition, psychological disjunction, post-traumatic imagery.

Hypocorism
This prose poem, "Hypocorism," performs a searing deconstruction of illicit desire and manipulated innocence, operating as a chillingly precise ethnographic study of perversion and the abrogation of filial boundaries. It belongs to a brutalist lyric tradition that disdains sentimentality, aligning more with the unflinching psychological dissections of Genet or the visceral anatomies of Bataille than with conventional narrative forms. Here, the text functions as a hermeneutic key to the pathology of control, revealing how language itself becomes a primary instrument of affective and corporeal subjugation.
Formally, the poem's syntax oscillates between hyper-detailed visceral confession and tightly controlled, almost clinically detached self-analysis. The deliberate tension between the man's intellectualized rationalizations (his "inner daimon," his first-year students' readings) and the raw, unvarnished depiction of his actions creates a profound ethical disjunction. This oscillation reflects a sensibility deeply attuned to both the metaphysical abstractions of self-deception and the grotesque materialities of flesh and power. The cumulative effect is a temporally disjunctive psychic ethics, where predatory desire, cultivated innocence, class anxieties, and profound self-loathing coexist not as disparate elements but as synchronously reinforcing vectors within a single, horrifying ecology of relational trauma.
Threaded throughout is a critique of the commodification of innocence and the transactional nature of affection, particularly evident in the father's (or paternal figure's) "day-one condition" and his calculations regarding "middle age offered few second chances for holy tightness this intense." The meticulous rendering of the girl's domestic competence ("cooking and cleaning for her family," "carrying her toddler brother") juxtaposed with her function as "Swiss-cheese sex sleeve" renders her existence a site of grotesque utility, where her developing identity is subsumed by patriarchal consumption. The phrase "Helen of the hood" becomes a complex semiotic marker, simultaneously elevating her beauty to mythical status and grounding it in a context of precarious, consumable value, reflecting both his possessive adoration and the inherent danger he perceives in her burgeoning selfhood.
Yet, despite its explicit transgressions, this is not an exercise in gratuitous shock. Rather, it utilizes the grotesque as an epistemological instrument, a vehicle for exposing the insidious mechanisms of psychological fragmentation and moral decay. The poet seems to interrogate: what specific linguistic structures, what corruptions of familial nomenclature, are required to rationalize and perpetuate such a profound violation? The answer, here, lies in the title itself: "Hypocorism," a term of linguistic analysis, becomes the chilling marker of a perverse taxonomy of desire, transforming endearment into a lexical cage, and rendering the "love" articulated in the final lines a terrifying act of self-preservation rather than genuine care. The ultimate "letting go" is not absolution, but a strategic retreat, a final act of self-serving calculation.
Keywords:
paternalistic abuse, familial trauma, psychological perversion, linguistic manipulation, corrupted innocence, sexual exploitation, power dynamics, moral decay, grotesque realism, intellectualized depravity, socioeconomic anxiety, self-preservation, bildungsroman subversion, toxic masculinity, urban realism, domestic horror, emotional manipulation, consent violation, victim objectification, psychosexual narrative.

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.

Arlo
“Arlo" is a maximalist tragicomedy of postmodern parenthood, where ideological grooming masquerades as empowerment, and identity becomes the battleground upon which social capital, political theatre, and psychic desperation converge. At once a character study and a cultural x-ray, the piece operates with the granular obsessiveness of literary autofiction and the rhetorical flamboyance of a polemic—splicing performativity, parody, and psychoanalytic realism into a cascading narrative of inadvertent yet devastating coercion.
The titular child is rendered with careful ambivalence: sensitive, imaginative, suggestible—an affective tuning fork in a household pitched to the frequency of institutional wokeness. Far from lampooning queerness or progressive ideals per se, the narrative instead targets a mutation of progressive ideology, wherein social justice becomes a self-consuming catechism and identity exploration becomes tantamount to sacrament. Arlo’s “femininity” is not suppressed by patriarchal norms but colonized by parental overidentification, pedagogical cueing, and a broader cultural climate that equates deviation from gender norms with existential heroism. The poem’s central irony—that Arlo’s “transition” is less a moment of revelation than a culmination of pressures—offers a biting inversion of the genre’s typical bildungsroman arc.
Becky and Karen are not monsters, and therein lies the text’s complexity. They are sincere, informed, and deeply loving. Yet they are also caught in the gravitational pull of a neoliberal virtue economy in which parenting becomes proof of political orthodoxy, and children become avatars for ideological self-redemption. The real indictment here is not of individual actors but of systems: social media’s algorithmic hunger for affirmation, education systems infused with therapeutic-political jargon, and a medical-industrial complex increasingly willing to medicalize ambiguity. The structural critique mirrors the Foucauldian insight that power is most insidious when internalized, when it flows not from a panopticon but from self-curation in the name of liberation.
The stylistic bravado—the maximal detail, the recursive elaboration, the grotesque comedy—echoes Thomas Bernhard, David Foster Wallace, and Michel Houellebecq. But rather than cynicism for its own sake, the density performs a kind of manic resistance: a refusal to simplify a reality that itself refuses simplification. “Arlo” ultimately dramatizes the high-stakes cost of meaning-making in an era where sincerity is indistinguishable from satire and where to question the rituals of inclusion is to risk excommunication from the very communities that claim to prize pluralism. The text closes not with condemnation but with a melancholic warning: when identity becomes liturgy, and children its tabernacle, even love can be a form of violence.
Meta Description:
A baroque and blistering study of ideology-as-parenting, Arlo dissects how progressive virtue-signaling, institutional dogma, and childhood pliability entangle in a tragic feedback loop of well-meaning coercion and inadvertent harm.
Keywords:
gender ideology, performative progressivism, ideological parenting, virtue economy, identity coercion, childhood suggestibility, therapeutic education, symbolic parenthood, postmodern virtue ethics, trans affirmation, maximalist narrative, Foucauldian pedagogy, cultural satire, liberal complicity, medicalization of ambiguity, parental projection, psychic colonization, ritualized inclusion

Sweatmeats
This work stages a rigorous excavation of grooming as both ritualized performance and institutional outcome, using the case of clerical abuse not as aberration but as lens into the mechanics of systemic power. What distinguishes this text from most treatments of abuse is its absolute refusal of moral shorthand: the reader is not granted easy disgust, nor comforted by retrospective condemnation. Instead, the piece offers a forensic phenomenology of seduction — a procedural account of how vulnerability, charisma, ritual, pedagogy, and social insulation congeal into the conditions necessary for intersubjective capture. At every level, power is aestheticized as care, and predation masquerades as mentorship, mirroring the broader historical symbiosis between sanctity and control.
The piece’s refusal of a simplistic victim-perpetrator binary allows for a hard-won psychological realism: the child’s attention, validation hunger, and adaptive affection are neither pathologized nor sentimentalized. These are shown to be developmentally plausible responses to sustained grooming, not “proof” of complicity but evidence of how deeply survival itself reshapes agency. The relationship’s slow shift into apparent mutuality — domestic routines, reciprocal trust, even a kind of shared intellectual and erotic language — demonstrates that coercion need not look like force; it often looks like love, precisely because that is what the child has been taught to seek through availability, access, and approval. As such, the text poses the devastating question: what becomes of identity when its architecture is laid brick by brick in the edifice of abuse?
Structurally, the piece adopts a form of cumulative procedural realism that mirrors the long-game methodology of grooming itself. The rhetorical strategy is not confession, catharsis, or accusation, but clinical descriptive saturation — a style that substitutes forensic attentiveness for moral posturing. This choice radically destabilizes audience position: rather than occupying the safe role of outraged observer, the reader is forced into complicity with perception. We witness not only what occurs but how it unfolds, and how the very structures of authority, poverty, charisma, and religious affect are weaponized to blur the line between intimacy and violence.
Rather than collapsing into fatalism, the final third of the piece presents the aftermath not as recovery or damnation, but as identity continuation. The survivor remains tethered — not just emotionally, but ontologically — to the architecture of their abuse. The ultimate perversion is not physical, but metaphysical: love, memory, and survival are so deeply entangled with the original transgression that no clean separation is possible. The groomed child becomes an adult who must forge meaning out of the materials used to exploit him — which may include devotion, ideology, and even political activism. In doing so, the piece demonstrates the deep ontological ambiguity that remains when trauma becomes indistinguishable from formation.
Meta Description:
A forensic phenomenology of institutional grooming and affective dependency, this piece examines how vulnerability, charisma, and ritual co-produce abusive intimacy — and how identity persists even when built from the architecture of coercion.
Keywords:
institutional grooming, clerical abuse, affective manipulation, predator-prey intimacy, power and ritual, trauma ontology, childhood agency, domestic seduction, ecclesiastical authority, survivor complicity, long-game predation, intersubjective capture, psychological realism, post-traumatic continuity, sociocultural grooming ethics, identity formation through abuse

Holy Grail
Holy Grail functions as an unrelenting psychoanalytic tableau—specifically, a dramatization of the traumatic loop, where the subject compulsively returns not to mastery but to the eroticized debris field of unmastered violence. Anchored in Freudian repetition compulsion and later reformulated through trauma theorists like Cathy Caruth and Bessel van der Kolk, the poem’s central figure embodies the paradox wherein the traumatized subject becomes erotically fused to her own wound. The speaker spares us the alibi of therapeutic recuperation and instead frames reenactment as libidinal jouissance—“a hyperarousal kink”—laying bare the drive not toward healing but toward self-subjugating spectacle.
The spatial structure of the poem—the dive bar, the dumpster—maps desire onto degradation, where public and private collapse into an exhibitionist hellscape. Clothing is minimized to signal a weaponized visibility (“no panties / to dampen the pheromonic updraft”), a form of erotically tactical exposure that rewires victimhood into a performative dare. The subject's embodiment becomes at once signal and site of desecration, the mirror reflecting not self-recognition but objectification internalized and weaponized as fetish. The speaker’s irony (“let us not kid ourselves”) punctures the veil of liberal trauma discourse, refusing the safe language of victimhood and instead exposing a psychodynamic economy wherein consent, revulsion, and ecstasy braid together in a sadomasochistic ouroboros.
The poem’s second movement links this reenactment to racialized comedy (“Def-Comedy-Jam comedians / roasting white people”), suggesting a shared affective territory between abjection and parody, wherein laughter emerges as both disavowal and defense. The subject, like the comic, heckles from the periphery, weaponizing stereotype and turning vulnerability into provocation. Slurs are hurled as both boundary tests and invitations to transgress, part of the speaker’s assault on normative sexual scripts.
At the poem’s climax, prayer and parody collapse: the subject seeks not love or recognition, but obliteration (“headbutts,” “liver shots”), imagined as the only path to re-accessing the originary jouissance of her trauma. “Stop” and “No” become not refusals but ritual components of the fantasy, the symbolic scaffolding of a desire that disallows safewords. Her agency exists only within the grammar of submission, coded by the language of hope (“her only legitimate hope”) and yet placed outside any redemptive trajectory. The titular Holy Grail, then, is not healing but a sip of ecstasy from the dark chalice of psychic annihilation.
Meta Description:
An unflinching portrait of trauma reenactment as erotically inflected compulsion, this poem interrogates the porous boundary between victimhood and desire, resistance and ritualized submission.
Keywords:
trauma repetition, hyperarousal, jouissance, eroticized degradation, reenactment compulsion, sexual psychodynamics, sadomasochistic ritual, psychoanalytic poetics, performance of victimhood, abjection as agency, gendered spectacle, ironic provocation, embodied prayer, post-traumatic erotics, fatal ecstasy

Mario Mangione
Mario Mangione is a vast, psychosexual-ontological autopsy of American culture in its most performatively liberated yet ideologically punitive mode. Structured as a feverish confessional-critique hybrid, the work mounts a scathing and relentless inquiry into the contradictions of our current sexual-cultural regime—a world where grotesque hypersexuality is aestheticized, monetized, and algorithmically disseminated, while those who merely reflect or satirize this spectacle, especially from the “wrong” positionality (white, male, heterosexual), are castigated or even expunged.
This work is not merely transgressive—it is diagnostic, functioning as a paranoid yet philosophically credible case study of what happens when Enlightenment categories of autonomy, erotic freedom, and identity collapse into each other under late-stage neoliberalism. Through Mario, the protagonist (and perhaps stand-in for the author), we encounter a tragic consciousness formed in the crucible of both working-class male dispossession and elite academic training, where the tools of critique—Freud, Derrida, Foucault, Žižek, DFW—are weaponized against both others and the self in a desperate attempt to regain footing in a cultural ecology defined by algorithmic virality and ever-shifting norms of offense.
Sex here is not merely the topic; it is the ontological condition. The text posits eros as both evolutionary inheritance and hypermediated spectacle, where libido—once sublimated into religious awe, artistic refinement, or interpersonal sublimity—is now unmoored and mutating into commodity, status marker, political gesture, and threat. It is a world in which twerking, OnlyFans, Cardi B, drag brunch, and gang-rape porn bleed indistinguishably into one affective saturation—while linguistic or artistic gestures that describe, parody, or merely process these phenomena are policed with hypocritical zeal.
The piece rigorously critiques the Orwellian semiotics of progressivism, where words like “diversity,” “empowerment,” and “safety” become euphemisms for censorship and scapegoating. In this landscape, Mario’s persecution becomes both farcical and archetypal: he is the white-male Other made object of cultural catharsis, sacrificed to maintain a therapeutic simulacrum of justice. His academic excommunication for “inappropriate content” is revealed as a political ritual—staged by the very same institutions and individuals who propagate the most exploitative forms of hypersexual content under the banners of empowerment or artistic legitimacy.
At its most daring, the work advances a Nietzschean diagnosis: that our culture's “liberatory” embrace of sex is not emancipation but decadence; not a radical openness to embodiment, but a simulated carnival concealing a death-drive, a self-annihilating despair masquerading as liberation. Yet the narrator resists conservative nostalgia or religious authoritarianism. If anything, the voice oscillates between libertine and ascetic, unable to resolve its metaphysical vertigo, yet equally unable to lie.
Philosophically, Mario Mangione touches on nearly every major concern of postmodern thought: the implosion of the public/private divide; the return of the sacred in the profane; the death of grand narratives; and the impossibility of stable subjectivity in a mediatized, performative society. What makes it singular, however, is its refusal to signal any obvious political allegiance. Neither anti-woke screed nor liberal self-flagellation, it seeks instead to stand at the edge of the event horizon and describe the gravity’s pull.
Stylistically, the prose channels a range of high-density traditions: the paratactic surrealism of Céline, the hyperanalytic narratology of David Foster Wallace, the grotesque satire of Rabelais, the tragic confession of Dostoevsky. The rhetorical speed, vulgarity, and syntactic saturation serve not as ornament but as atmosphere: we are inside the fevered mind of a man unraveling. The density is deliberate, a mimetic enactment of the cultural condition it critiques: overstimulated, exhausted, drenched in libidinal detritus.
If Mario is a pervert, he is the pervert produced by the system—the pervert who reflects its logic too clearly. And if his art repulses, it may be because it renders the unconscious of our culture legible. It may be, in fact, that Mario Mangione is among the few works of our time willing to drag that unconscious into the surgical light without either sanitizing or sermonizing it.
A sweeping, incendiary cultural critique in the form of a confessional monologue, Mario Mangione confronts the sexual hypocrisy of the contemporary West with surgical philosophical precision, unflinching prose, and transgressive daring. Both a document of personal collapse and a polemical portrait of civilizational rot.
hypersexuality, censorship, scapegoating, free speech, white masculinity, Nietzschean critique, post-liberalism, sexual politics, cultural studies, psychoanalysis, David Foster Wallace, trauma, eros and death drive, academic hypocrisy, digital spectacle, identitarianism, postmodern ethics

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.


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Visit my Substack: Hive Being
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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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