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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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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 91)
Part 91 is the most tonally varied installment of the 2017 sequence, its range spanning cosmic theology, addiction phenomenology, sexual candor, grief, ecological observation, and epistemological comedy within a single continuous movement. Where earlier installments built sustained pressure around a governing theme — complicity, dying, category — Part 91 moves with something closer to the rhythm of ordinary consciousness on a day when everything is equally present: the sublime and the absurd arriving in the same breath, neither canceling the other. The installment's argument, distributed across its full length, concerns the relationship between perception and its objects — the way seeing, framing, labeling, and narrating transform what they encounter, for better and worse, and the costs of getting this transformation wrong.
The theological stanzas provide the installment's most sustained philosophical thread. "It is impossible for us to exist estranged completely from that of which / we are completely a function — indeed, to say that the divine light reaches / even into hell undersells the point since everything expresses the source" is the sequence's most explicitly pantheist formulation, arguing not merely that God is present everywhere but that the very structure of existence as expression of source makes radical estrangement metaphysically impossible. The statement about eternal torture — "to say that some suffer eternal torture, / even for a finite evil, perhaps is to say / that God is not ultimately successful" — derives a theological conclusion from premises most orthodox believers would accept: if God is omnipotent and ultimately good, then eternal damnation represents a permanent failure of divine purpose. The argument is not atheist but internal to theism, turning doctrinal logic against one of its own most defended positions. "She suffered from excessive religiosity until the cysts / in her temporal lobe, which would have made her / a mystic or a witch at a different time, were excised" places mystical experience in the context of neurology without reducing it — the poem does not say the cysts produced false experience, only that the same neurological condition produces different social identities depending on the historical moment that receives it.
The addiction and depression cluster achieves the installment's most psychologically precise observations. "When the miasma of depression dissipates / you can finally become sad / at things really to be sad about" is among the entire project's most exact formulations of the phenomenology of clinical depression — the way the condition generates its own affective weather that has no necessary relationship to actual circumstances, so that its lifting reveals the genuine emotional landscape that was always there but inaccessible beneath the undifferentiated weight. The addict's partial commitment — "This time at least / don't get as bad as before" — names the specific cognitive negotiation of the person who cannot yet commit to abstinence but can commit to harm reduction, the mind finding the foothold available to it rather than the one the recovery literature prescribes. "After just the first sip, the teen / learns of the possibility to be free / of the anxiety thought normal" closes the installment on one of its most compassionate observations: the first drink's revelation is not corruption but the discovery that the ambient anxiety the teenager had assumed was simply the texture of existence is in fact a condition that can be relieved. That the relief is temporary and the cost compound does not make the initial discovery less real or the teenager less sympathetic.
The sequence's treatment of perception and framing reaches its fullest articulation across several entries that collectively argue that how we see determines what we see in ways we rarely account for. "Conditioned to see nature as endless enmity, / even as cameras cannot help but capture / fox cubs at play and seals sunning on a rock" names the gap between inherited ideological frameworks and direct sensory evidence — the camera, indifferent to the Hobbesian narrative, keeps recording play and ease. "Suggesting, as it does, that any emotional attempt / to convey the horror would fall short of its aim, / the clinical detachment of the depiction evokes it all the more" is the installment's most sophisticated aesthetic observation, identifying the counterintuitive principle by which restraint in representation produces greater affective impact than amplification — the principle that governs much of the mosaic poem's own method. "As if viewers would not know what to feel without it, / and helping to make that true, symphonic music floods / each scene to reinforce emotion already on the screen" applies the same logic inversely, identifying film scoring as a form of emotional colonization that both assumes and produces the audience's dependence on affective instruction.
"The weirdo no longer invited us / to exasperation and revulsion once / we labeled him 'special needs'" is the installment's most compressed observation about how diagnostic categories manage social discomfort — the label functioning not primarily as clinical description but as a mechanism for converting threatening difference into legible, and therefore less disturbing, otherness. The management is for the labelers, not the labeled. This connects to the broader thread about framing's power: "ridiculing one's culture simply by depicting it / in art, as if it were obvious to one's culture / how ridiculous the culture really is" names the specific blindspot of satirical art that assumes its targets will recognize the critique, when in fact the culture being depicted often reads the depiction as celebration.
"The whore was the only one you could be honest with" arrives without context and without irony, and its placement among the installment's other observations about intimacy and disclosure gives it the weight of genuine psychological observation rather than provocation. The commercial relationship, precisely because it is bounded and transactional, creates a space in which the client is released from the performance of self that social relationships require. The honesty is real even if the context that produces it is considered scandalous. This connects to the earlier installment's observation about the sex worker dozing mid-encounter: the poem's treatment of commercial sex is consistently interested in the psychological truths the transaction reveals rather than in moral adjudication of its participants.
"Faced with oblivion (or, more accurately, / subblivion), why not jump into love / with open arms even after heartbreak?" is the installment's most explicitly philosophical address to the reader, and "subblivion" is its most inventive coinage — a state below oblivion, worse than nothingness, the condition of conscious extinction without even the comfort of unconsciousness. Against this prospect the poem proposes love's risk not as naive optimism but as the rational response to genuine existential stakes: if subblivion awaits, the calculus of self-protection against heartbreak looks very different.
"Face studded with rusted hooks (the newest one popping through just under her eye), / it was hard not to see the fish as a war general, and — medal-drunk creatures as we are, / exaggerators and carnival gawkers — it was hard not to place a few more before release" is the installment's most formally elaborated image, and it performs a double self-critique. The fish is observed through the lens of human narrative — the hooks become medals, the fish becomes a general — and the observer, catching himself in the projection, names both the impulse ("medal-drunk creatures as we are") and its irresistibility. But the final detail — "it was hard not to place a few more before release" — implicates the observer in the production of the spectacle he is analyzing. He knows he is a carnival gawker and places the hooks anyway. The self-awareness does not produce the self-correction.
Formally, Part 91 achieves its most comfortable relationship with its own length and variety — the entries feel less like inventory and more like the natural movement of a particular intelligence through a particular day's worth of perception. The comedy is more integrated here than in earlier installments: "sex with the toupee on," "thermostat battles with the spouse," "itches coming when it is inappropriate to scratch" are not relief valves from the sequence's serious work but continuous with it, the same quality of precise attention applied to the minor humiliations of embodied life as to theological argument or racial history. This tonal integration — the refusal to rank the sublime above the bathetic — is the mosaic's deepest formal commitment, and Part 91 is where that commitment feels most fully realized.
Meta Description
The 91st installment of the mosaic poem moves with the rhythm of ordinary consciousness at full range — theological argument, addiction phenomenology, perceptual self-critique, and comic embodiment arriving in continuous sequence, collectively arguing that framing and narration transform their objects in ways the framer rarely accounts for, and that the costs of this blindspot are distributed across every domain of experience from clinical depression to film scoring to the fish one hooks and cannot help but turn into a war general.
Keywords
Made for You and Me, hive Being, mosaic poem, part 91, pantheism poetry, eternal damnation critique, depression phenomenology, addiction harm reduction, temporal lobe mysticism, framing and perception, clinical detachment aesthetics, film scoring critique, diagnostic labeling, subblivion, commercial sex and honesty, fish and projection, tonal integration, contemporary American poetry, 2017 poetry, fragment poetics, aphoristic poetry
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FAQ
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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