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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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Roofie the Straggler (ROUND 1)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

Roofie the Straggler (ROUND 1)

"Roofie the Straggler" is a poem about predation and its perceptual field — specifically, about the way a predatory consciousness organizes the visual world around it into a grammar of vulnerability and opportunity. Its nine lines do not depict assault; they depict the moment before, the scanning attention that converts a bachelorette dance floor into a hunting environment, and they do so through a chain of similes so precisely chosen that each one advances the poem's argument about how violation begins in perception long before it becomes action.

The title performs its argument in two words. "Roofie" as verb — to drug someone without consent — is casual in its register, the slang of a culture that has domesticated the act sufficiently to give it a verb form. "The Straggler" names the target by her social position relative to the group: not any of the women on the dance floor but the one who has fallen behind, whose distance from the herd is the condition of her vulnerability. The title does not describe an act already committed. It describes a logic — the predator's identification of the straggler as the appropriate object — and it names this logic in the predator's own casual vocabulary, without editorial distance.

The opening simile — "like meat in warbled fade-ins / to cheesy poolside porn" — is the poem's first and most fundamental perceptual reduction. The hammered blondes are seen as meat: not as people in a particular state but as flesh whose movement resembles the ambient sexualized imagery of low-end pornography. "Warbled fade-ins" captures the specific visual texture of cheap video — the slightly degraded quality, the slow dissolve — and places the women inside it as its content rather than as people watching it. The perceiving consciousness has already converted them into material.

"A rogue blowfly crazed by the rhythm / of rectal prolapse" extends the perceptual degradation into the entomological and the grotesque. The blowfly is drawn to decay, to the body's failures and exposures; "rectal prolapse" names a specific medical condition in which the body's interior becomes exterior, its containment failing. The simile is doing precise work: it locates the predatory attention in the register of the fly's relationship to damaged flesh — not desire in any romantic sense but the organism's response to exposure and vulnerability. The crazed quality of the fly's movement mirrors the women's dancing while placing that movement in a framework of biological opportunism rather than pleasure.

"Lips / bitten, eyes shut; wrists / above their heads as if roped / to a mast in buccaneer captivity" is the poem's closing image, and it is where the predatory grammar of the preceding similes arrives at its destination. The women's own bodies, in the postures of uninhibited dancing — bitten lips, closed eyes, raised wrists — are being read by the perceiving consciousness as already captive, already restrained, already in the position that violation would produce. The "buccaneer captivity" simile is historically specific: the pirate's captive, roped to the mast, is a figure of total helplessness within a total power structure. The women's voluntary dance posture is being perceived as that. Their freedom of movement is being read as its opposite.

This is the poem's most disturbing and most precise insight: that the predatory consciousness does not need to impose its reading from outside. It finds, in the ordinary postures of women enjoying themselves, the grammar of captivity it is looking for. The raised wrists of dancing become the raised wrists of restraint. The closed eyes of pleasure become the closed eyes of unconsciousness. The poem does not show assault. It shows the perceptual transformation that makes assault imaginable — the conversion of a person's freedom into the appearance of her availability.

The poem's nine lines are unbroken by stanza division, which is formally significant: the chain of similes runs continuously, one feeding the next, the perceptual reduction accumulating without pause or interruption. This enacts the predatory attention's own continuity — it does not stop to reconsider, does not break its own momentum, moves from observation to reduction to the final image of captivity in a single sustained operation. The poem ends where the predatory logic has arrived, and does not follow it further.

Meta Description

A poem rendering the predatory consciousness that converts a bachelorette dance floor into a hunting environment — tracing through a chain of precisely chosen similes how women's ordinary postures of pleasure are perceptually transformed into the grammar of captivity, showing assault's origin not in action but in the perceptual reduction that precedes and enables it.

Keywords

Roofie the Straggler, predatory consciousness, perceptual reduction, bachelorette party, drug-facilitated assault, simile chain, blowfly and decay, buccaneer captivity, vulnerability and predation, dance floor poetry, contemporary American lyric, nine-line poem, assault and perception, grammar of captivity, close reading, violence before action

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Mercari (ROUND 1)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

Mercari (ROUND 1)

"Mercari" is a poem about the irrecoverability of childhood sensory experience and the particular modern pathos of knowing that irrecoverability while watching children live inside what has been lost. Its nine lines accomplish something remarkable: they hold two generations in the same physical space and render the absolute perceptual gulf between them without sentimentality or nostalgia, arriving at an image — the dandelion's bitter, milky, smoky nectar released into the wind — that is simultaneously a child's unconscious pleasure and an adult's conscious, purchasable loss.

The title locates the poem's argument before the first line begins. Mercari is a resale marketplace — a platform for buying and selling secondhand goods, the digital economy of recovered objects. Its appearance as title names the adult relationship to childhood experience that the poem will dramatize: the attempt to repurchase, through commerce, what time has made inaccessible. The title does not mock this impulse. It identifies it with the precision of a diagnosis.

The opening image — "the dandelion riot" — establishes the poem's characteristic tonal compression. "Riot" applied to dandelions is simultaneously accurate (the flowers do overwhelm in uncontrolled profusion) and gently comic (the scale mismatch between the word and its referent), but the comedy is not dismissive. The dandelions are genuinely riotous from the children's perspective, genuinely skeeving from the mothers', and the divergence of these responses is the poem's subject in miniature. "Moms / looking skeeved out / along the daycare fence" renders the adult position with affectionate precision — the mild disgust, the sense of disorder, the instinct toward containment. The parenthetical "(chain link, / extra guilt)" is one of the poem's most economical moves: the fence is both literal infrastructure and the poem's symbol of the adult's position outside the children's experience, and "extra guilt" names the specific maternal phenomenology of the daycare drop-off — the guilt of the fence itself, of the separation it enforces.

Against this adult management of the scene, the children simply act: "twisting stalks, smudging / each other's forearms yellow." The verbs are physical and reciprocal — twisting, smudging — and the yellow on the forearms is both mess (from the mothers' perspective) and mark of participation, of being fully inside the experience. What the children are doing with their bodies is what the poem identifies, in its closing lines, as the thing that cannot be purchased.

"Free into the wind a time rift" is the poem's most formally ambitious phrase, and its syntax enacts the release it describes. "Free" functions simultaneously as verb (they free something into the wind) and adjective (the release is free, unencumbered), and "time rift" names what is actually being released: not merely dandelion seeds but a tear in temporal fabric, a gap through which something from another register of experience passes. The children are not releasing seeds. They are releasing the possibility of inhabiting this moment without knowing it will be lost.

"Bitter nectar, milky and smoky" is the poem's sensory center, and its apparent contradiction — bitter and nectar, milky and smoky — is the point. The dandelion's smell and taste are genuinely complex, genuinely contradictory, and the children encounter this complexity without needing to resolve it. They are inside it. The adults remember it, or half-remember it, or recognize it as the kind of sensory experience that once existed and no longer does, not because dandelions have changed but because the perceptual openness that made the experience fully available has closed.

"They would buy online" closes the poem with the quietest possible devastation. The subject of "they" is the mothers — the adults along the fence — and what they would buy online is this: the bitter nectar, the milky smoky complexity, the time rift, the full sensory inhabitation of a moment that their children are living without knowing it is remarkable. Mercari sells secondhand goods. The poem ends on the recognition that what has been lost here cannot actually be listed, cannot actually be shipped, cannot actually be repurchased — that the platform's existence as the poem's title names the attempt while the poem's final image names the attempt's impossibility.

Formally, the poem's nine lines refuse any regular structure, moving instead with the rhythm of observation and recognition — the eye moving from the mothers to the children to the seeds to the loss, each movement enacted in the line breaks. The enjambments consistently open onto something slightly different from what the preceding line suggested, enacting the perceptual surprise that the children experience naturally and the adults can only watch.

Meta Description

A poem about the irrecoverability of childhood sensory experience — placing mothers and children in the same dandelion-filled daycare yard and rendering the absolute perceptual gulf between them, arriving at the recognition that what the children release unconsciously into the wind is exactly what the adults, knowing Mercari, would buy back if they could.

Keywords

Mercari poem, childhood sensory experience, irrecoverability, dandelion imagery, daycare fence, adult nostalgia, resale economy, time rift, bitter nectar, contemporary American lyric, generational perception, guilt and motherhood, sensory loss, close reading, enjambment, consumer culture and childhood, repurchasing experience, contemporary poetry

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Amouage's Silver Oud
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

Amouage's Silver Oud

"Silver Oud" is an intricate exploration of a fragrance that combines the traditions of Western and Eastern perfumery with a contemporary edge. The author presents a thorough analysis of Amouage’s Silver Oud, emphasizing its unique position in the niche fragrance world as a composition that defies mass appeal in favor of artistic expression. The discussion begins with a reflection on Amouage’s creative trajectory under the direction of Renaud Salmon, compared to his predecessor Christopher Chong. The piece explores the skepticism surrounding Salmon's potentially commercial focus versus Chong's more avant-garde approach. The central focus, however, is on Cécile Zarokian's creation of Silver Oud, which is positioned as a fragrance that challenges conventional sensibilities with its dark, smoky, and complex profile.

The fragrance is characterized by a blend of earthy and animalic notes, including cypriol, patchouli, Assam agarwood, castoreum, and ambrarome, creating a scent profile that evokes images of decay, existential darkness, and the inevitable cycle of life and death. The author describes the scent's opening with a raw fecal note, likening it to compost rather than something offensive, which sets the tone for its earthy, animalistic undertones. Silver Oud's composition is noted for its ability to evoke both sensory and metaphysical experiences, drawing parallels to existential themes similar to those found in Stendhal’s novel "The Red and the Black." The novel's themes of authenticity versus social conformity are mirrored in the fragrance's defiance of mainstream tastes and its emphasis on raw, unfiltered naturalism.

Silver Oud is presented as more than a mere olfactory experience; it is an artistic statement about embracing mortality and the transient nature of life. The author contrasts this fragrance with others in the niche market, such as Zarokian's Ani and Nishane’s Unutamam, highlighting its ability to evoke stark, almost confrontational imagery. The fragrance is ultimately portrayed as a memento mori in scent form, with its smoky, woody, and ambery notes serving as a reminder of life's impermanence and the omnipresence of death. This existential framing elevates Silver Oud beyond a typical fragrance, positioning it as a philosophical reflection rendered in olfactory art.

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Nishane's Sultan Vetiver
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

Nishane's Sultan Vetiver

The write-up on "Sultan Vetiver" serves as an in-depth analysis of a niche fragrance from Nishane, a Turkish perfume house. The author explores how the scent, characterized by its dominant vetiver note, aligns with traditional notions of masculinity, reminiscent of iconic figures like James Bond. The fragrance is complex, employing four distinct types of vetiver—Brazilian, Javanese, Haitian, and Bourbon—each contributing a unique profile that ranges from herbaceous and citrusy to smoky and woody. The discussion underscores how "Sultan Vetiver" stands out among other vetiver-based fragrances, particularly for its unapologetically strong and unadulterated use of the note.

The text critiques the scent's initial grassiness, which some may find overpowering or at odds with the regional authenticity it seeks to evoke, especially considering its inspiration from Indian vetiver traditions. However, the author suggests that this intensity balances out over time, revealing deeper, woodier nuances. The perfume's composition is praised for its complexity, which includes not just vetiver but also accents of tea, honey, and absinthe, contributing to a dynamic and sophisticated olfactory experience.

The author also touches on the broader context of fragrance culture, noting the divisive role of synthetics like Amber Woods, which enhance the scent's longevity and projection but may be perceived as overwhelming by some. Despite these potential drawbacks, "Sultan Vetiver" is lauded as a "statement-making" fragrance that challenges conventional Western ideals of perfumery, offering a blend of Middle Eastern opulence and French refinement. Ultimately, the piece positions "Sultan Vetiver" as a reference point in vetiver perfumery, appealing particularly to those who appreciate bold, unembellished scents.

Meta Description:

This analysis of Nishane's "Sultan Vetiver" delves into its complex composition, highlighting its bold use of four distinct types of vetiver. The fragrance is examined in the context of traditional masculinity and Middle Eastern perfumery, offering insights into its divisive yet sophisticated nature.

Keywords:

Sultan Vetiver, Nishane, vetiver fragrance, traditional masculinity, Middle Eastern perfumery, complex scent composition, niche fragrance, Amber Woods, fragrance culture, bold perfumes

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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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