< Blog >

in the absence of expected disaster, we are
left again to what we do not want to be
left again to: each other—each other’s eyes

to Hive being

welcome

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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Name Out Your Fucking Mouth (ROUND 2)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

Name Out Your Fucking Mouth (ROUND 2)

Scholarly Analysis: “Name Out Your Fucking Mouth”

“Name Out Your Fucking Mouth” is a tightly coiled poem of aesthetic defiance, aimed at the hypocrisy of contemporary cultural gatekeepers who commodify dead, tortured artists like van Gogh while simultaneously policing their living equivalents out of polite society. In a short span, it excoriates the performative virtue of social media–fueled moralism and exposes how institutional and informal censorship are often disguised as compassion, concern, or safety.

The speaker identifies a class of "art haters in lover’s drag"—individuals who claim to revere art and artists but engage in soft suppression through mechanisms like digital concern-trolling (“Are you okay?”), false benevolence, or institutional reporting (“He’s unsafe”). The poem’s narrative implicates these actors in the same “Mean Girls” dynamics that van Gogh himself endured in life: social isolation, moral pathologizing, and eventual dismissal, all while claiming to love what he “stood for” posthumously.

The poem’s structure mirrors its thematic content: aggressive enjambment, jarring line breaks, and acidic diction simulate the abrupt ruptures of online callouts and the psychic dislocation of being both venerated and vilified. The title, borrowed from the 2022 Oscars slap controversy, adds layers of cultural resonance. It becomes a gesture of exasperation, an insistence on the right to self-definition and the right not to be reduced to symbolic capital in someone else’s morality play.

The invocation of van Gogh is central. He is not simply a metaphor for artistic suffering, but a diagnostic lens for cultural schizophrenia: his image is plastered across tote bags, Instagram feeds, and classroom walls—yet artists who share his inner turmoil and unorthodox voice are today flagged, silenced, or gently nudged into irrelevance through “care-based” paternalism. The poem calls out this contradiction: to post van Gogh and cancel his successors is to reproduce the exact cruelty you pretend to mourn.

The final impact of the poem is not merely criticism. It functions as a rallying cry for radical artistic honesty—an argument for preserving the space of difficult art, dangerous voices, and aesthetic risk, even (and especially) when it disrupts norms or provokes discomfort. In this context, “unsafe” becomes not a disqualifier, but a badge of necessary artistic resistance.

Meta Description
A scathing poetic critique of contemporary cultural hypocrisy, “Name Out Your Fucking Mouth” exposes how the same social forces that once ostracized van Gogh now glorify him posthumously—while canceling his living artistic heirs. It condemns moralistic gatekeeping disguised as concern and challenges the aesthetic policing of nonconforming voices.

Keywords
contemporary poetry, cancel culture, van Gogh, moral policing, social media criticism, concern-trolling, art and safety discourse, institutional censorship, artistic marginalization, cultural hypocrisy, virtue signaling, poetic resistance, unsafe art, icon appropriation, aesthetic rebellion

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Squatter
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

Squatter

“Squatter” is a confrontational prose-poem that operates as a reductio ad absurdum of contemporary anti-property and anti-border moral reasoning. Rather than arguing directly for or against a political position, the text adopts the internal logic of radical anti-ownership discourse and drives it relentlessly to its most extreme implications. In doing so, the piece exposes what it portrays as a catastrophic moral vacuum produced when concepts such as property, consent, and exclusion are dissolved without replacement.

Formally, “Squatter” is structured as a second-person indictment. The repeated address—“you”—forces the reader into the position of the liberal moral subject: the self-consciously virtuous homeowner who denounces borders, celebrates hospitality, and affirms the slogan “no human is illegal.” The poem’s rhetorical strategy is not to refute this position from the outside, but to inhabit it so fully that it collapses under its own weight.

The central analogy—between national borders and the threshold of a private home—is the poem’s engine. By insisting that the same logic used to delegitimize borders must also delegitimize property lines, the text erases distinctions that are typically treated as morally intuitive: guest versus intruder, consent versus violation, refuge versus occupation. The poem’s repeated refrain that contracts and deeds are “theater” underscores its critique of legal formalism, suggesting that all ownership claims rest on historical force rather than moral legitimacy.

Crucially, the poem does not stop at abstract reasoning. It escalates deliberately, introducing increasingly unbearable consequences of the logic it adopts. The argument insists that nothing—not behavior, not harm, not violation—can reinstate exclusion once exclusion has been declared illegitimate in principle. By doing so, the poem dramatizes a core philosophical problem: a moral system that abolishes boundaries entirely cannot account for protection, responsibility, or justice.

The text’s treatment of “equity” and “whiteness” sharpens this critique. Rather than merely condemning historical injustice, the poem depicts a framework in which moral standing is asymmetrically assigned by identity, such that rights are no longer universal but contingent. In this framework, exclusion is simultaneously forbidden in theory and practiced in fact—only now along racial and ideological lines. The poem frames this as a contradiction masked by moral language, where performative generosity (“you allow”) conceals ongoing power over inclusion and expulsion.

Stylistically, “Squatter” draws on the tradition of satirical moral philosophy—from Swift’s A Modest Proposal to modern polemical essays that weaponize sincerity. Its tone is deliberately merciless, refusing irony markers or authorial distance. This creates an interpretive risk: the piece can be misread as endorsement if its satirical extremity is not recognized. Yet this risk is part of the work’s design. The poem tests the reader’s willingness to follow a moral argument past the point where intuition revolts.

The final line, “Welcome home, stranger,” lands as a bitter inversion of hospitality. What begins as moral openness ends as total abdication of responsibility. Home becomes meaningless; welcome becomes compulsory; belonging becomes incoherent. The poem’s title, “Squatter,” thus refers not only to the figure who occupies space without permission, but to the moral subject who occupies a position without foundations.

In sum, “Squatter” is not a poem about immigration or property per se. It is a poem about moral absolutism, about what happens when negation replaces judgment, and when slogans are treated as axioms rather than starting points for ethical reasoning. Its extremity is intentional: the poem seeks not to persuade gently, but to force a reckoning with the consequences of ideas that are often affirmed without being fully examined.

Meta Description

“Squatter” is a polemical prose-poem that pushes anti-border and anti-property logic to its extreme conclusions. By collapsing distinctions between home and nation, guest and intruder, the poem critiques moral absolutism and exposes the ethical void created when exclusion is declared impossible in principle.

Keywords

polemical poetry, satire, property ethics, borders, moral absolutism, reductio ad absurdum, hospitality, ownership, political rhetoric, ethical contradiction, second-person address, radical critique, modern moral philosophy.

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An Introduction to Chaos Magic(k) (ROUND 12)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

An Introduction to Chaos Magic(k) (ROUND 12)

"An Introduction to Chaos Magic(k)" offers a nuanced portrayal of a young woman in the digital age, navigating a complex web of societal pressures, personal insecurities, and self-imposed fantasies. The poem is a striking exploration of how contemporary youth, particularly those on the fringes of traditional and digital cultures, grapple with identity, purpose, and reality in an increasingly fragmented world. The character, a self-styled “metaverse brujita,” embodies the contradictions of modern existence: she is both a product of her environment and an active participant in its creation, constructing a persona that reflects the intersection of digital hyper-reality and archaic mystical beliefs.

Through vivid imagery and detailed descriptions, the poem captures the essence of this young woman’s world—a world where the boundaries between reality and fantasy blur, where identity is both curated and chaotic, and where the pursuit of meaning is fraught with pitfalls. Her life, marked by a series of contradictions—spiritual yet nihilistic, empowered yet fragile, creative yet destructive—serves as a commentary on the broader cultural shifts in the 21st century, particularly the resurgence of mysticism in an era dominated by technology and social media.

The character's engagement with chaos magic, astrology, and other occult practices is depicted not merely as a quirky lifestyle choice but as a desperate attempt to assert control over a life that feels increasingly out of her hands. Her belief in these practices, coupled with her deep-seated insecurities and a pervasive sense of disillusionment, underscores the psychological and emotional turbulence that defines her existence. The poem suggests that these practices, while providing temporary solace, ultimately exacerbate her sense of alienation and contribute to a broader cultural drift toward irrationality and superstition.

Yet, despite her flaws and the toxic elements of her worldview, the poem also expresses a degree of empathy for her. The character’s struggles are emblematic of a generation caught between the promises of technology and the harsh realities of a world that often fails to deliver on those promises. Her dreams, however misguided, are genuine, and her efforts to find meaning and self-worth in a confusing and often hostile world are portrayed with a measure of compassion. The poet’s reflection at the end of the piece acknowledges the character’s potential for growth and change, even as it critiques the cultural forces that shape her.

midst the backdrop of LA's gaunt beauty, sculpted by missed meals and Starbucks, she dons a SpongeBob baseball cap and a Queen of Pentacles tarot card tattoo, symbols that reflect both her childlike nostalgia and her aspirations toward mystical power. Her IG bio declares her a "metaverse brujita," a digital witch navigating the ether with a blend of technology and spirituality, while her surroundings—a one-room world decorated in a mishmash of enchanted forest fairycore and steampunk vintage—mirror her inner turmoil. As she sits on her $400 Moon Pod, she attempts a "mindfulness ritual" meant to exorcise self-loathing and embrace her inner child, but beneath the surface, her actions are driven by a deeper, sublinguistic hope to ward off the growing bitterness toward reality itself.

The poem delves into her psyche, revealing her struggles with identity, her obsession with social validation, and her flirtations with nihilism. Her interactions on social media, her curated digital presence, and her consumption of pop culture all contribute to a sense of disconnection from reality, as she grapples with feelings of inadequacy and the fear of being ordinary. Her rituals, her creative endeavors, and even her relationships are tainted by this inner conflict, as she oscillates between grandiose delusions of self-importance and the crushing weight of self-doubt.

The poem’s narrative is interspersed with moments of raw vulnerability, such as her reflection on past traumas, her obsessive focus on physical imperfections, and her fantasies of escape into a world where she is the central figure—untouched by the harsh judgments of the real world. Yet, despite her struggles, there is a sense of resilience in her, a potential for growth that flickers beneath the layers of magical thinking and victimhood. The author’s note that follows the poem offers a critical yet empathetic perspective, acknowledging the protagonist's flaws while also recognizing her humanity and potential for positive change.

Ultimately, "An Introduction to Chaos Magic(k)" is a poignant exploration of the challenges faced by a generation caught between the digital and the real, the magical and the mundane, as they search for meaning and identity in an increasingly chaotic world. The poem captures the tension between the desire for control and the fear of being overwhelmed by forces beyond one's understanding, offering a nuanced portrayal of a young woman on the edge of self-discovery.

Chaos Magic(k), digital age, modern identity, mysticism, societal pressures, personal insecurities, metaverse brujita, Carl Sagan, victimhood, cultural shifts, Gen Z, psychological turbulence, digital hyper-reality, cultural critique, poetic exploration.

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Nick at Nite (Round 4)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

Nick at Nite (Round 4)

“Nick at Nite” is a stark, compressed poem that stages childhood exposure to adult violence through the bitter irony of domestic distraction and pop-cultural anesthesia. In just a handful of lines, the poem collapses innocence and trauma into a single domestic tableau, using clipped syntax and jarring juxtapositions to render memory not as narrative but as flash—fragmentary, bodily, and uncontainable.

The title itself operates as a cruel misdirection. Nick at Nite, a television programming block associated with nostalgia, comfort, and family-friendly reruns, becomes an emblem of how entertainment is deployed to pacify children amid household chaos. The opening line—“Fun Dip was to keep us at the TV”—frames the candy as both bribe and barrier, a sugary tether meant to fix the children’s attention elsewhere. The poem immediately undercuts this gesture of care by revealing the mother’s retreat, “staggering to her room,” signaling intoxication, exhaustion, or injury.

The second line intensifies the poem’s moral dissonance. The “oniony man,” a detail that conveys bodily closeness and degradation through smell alone, intrudes verbally with the obscene imperative “Let em see some pussy.” This line is not framed for shock but as ambient violence—spoken casually, slurred, uncontained. Its placement mid-parenthesis mimics the way such remarks exist in the background of traumatic memory: overheard, partially processed, but never forgotten.

The poem’s visual center is the “fist hole” in the wall, hidden behind “macaroni art.” This image is devastating in its symbolic density. The hole is both literal evidence of past violence and a portal of witnessing. The macaroni art—an icon of childhood creativity and school-sanctioned pride—becomes camouflage, a domestic lie masking brutality. When the children “peek hard through” this aperture, the poem makes explicit the impossible position of the child witness: compelled to see, unable to intervene, processing horror through giggles and bodily release (“giggle-peed”), a response that registers not humor but nervous system overload.

The final lines complete the poem’s descent. The mother’s retching, paired with the presence of a gun and shouted taunts (“Try me, bitch!”), fuses threat, humiliation, and danger into a single auditory blur. The poem refuses to narrativize or resolve this moment. There is no aftermath, no reflection—only the raw co-presence of children’s laughter and adult menace. This simultaneity is the poem’s central achievement: it captures how trauma embeds itself not as coherent story but as incompatible sensations held together in memory.

Formally, “Nick at Nite” exemplifies an aesthetics of subtraction. The poem withholds explanation, motive, and emotional commentary, relying instead on precise nouns and verbs to carry ethical weight. The diction is plain, even blunt, but the enjambment and line breaks create pauses that mimic the halting, stunned quality of recollection. The poem’s brevity is not restraint for its own sake; it mirrors the way such memories surface—sudden, incomplete, and intrusive.

In the tradition of confessional and trauma-inflected poetry (one might think of Sharon Olds, Ai, or early Louise Glück), “Nick at Nite” insists that domestic violence is not a private aberration but a formative environment, shaping perception long before language or moral frameworks are available to interpret it. The poem’s refusal to aestheticize or soften its content is itself an ethical stance: it does not ask for sympathy, nor does it provide catharsis. It simply records what was seen.

Meta Description:

“Nick at Nite” is a stark lyric capturing childhood exposure to domestic violence through fragments of memory, pop culture, and household objects. The poem juxtaposes candy, television, and school art with menace and threat, rendering trauma as simultaneous innocence and horror.

Keywords:

domestic violence, childhood trauma, memory fragments, minimalist lyric, witness, family dysfunction, pop culture irony, violence and innocence, confessional poetry, visual symbolism, repression, traumatic recall.

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An Introduction to Chaos Magic(k) (ROUND 11)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

An Introduction to Chaos Magic(k) (ROUND 11)

"An Introduction to Chaos Magic(k)" offers a nuanced portrayal of a young woman in the digital age, navigating a complex web of societal pressures, personal insecurities, and self-imposed fantasies. The poem is a striking exploration of how contemporary youth, particularly those on the fringes of traditional and digital cultures, grapple with identity, purpose, and reality in an increasingly fragmented world. The character, a self-styled “metaverse brujita,” embodies the contradictions of modern existence: she is both a product of her environment and an active participant in its creation, constructing a persona that reflects the intersection of digital hyper-reality and archaic mystical beliefs.

Through vivid imagery and detailed descriptions, the poem captures the essence of this young woman’s world—a world where the boundaries between reality and fantasy blur, where identity is both curated and chaotic, and where the pursuit of meaning is fraught with pitfalls. Her life, marked by a series of contradictions—spiritual yet nihilistic, empowered yet fragile, creative yet destructive—serves as a commentary on the broader cultural shifts in the 21st century, particularly the resurgence of mysticism in an era dominated by technology and social media.

The character's engagement with chaos magic, astrology, and other occult practices is depicted not merely as a quirky lifestyle choice but as a desperate attempt to assert control over a life that feels increasingly out of her hands. Her belief in these practices, coupled with her deep-seated insecurities and a pervasive sense of disillusionment, underscores the psychological and emotional turbulence that defines her existence. The poem suggests that these practices, while providing temporary solace, ultimately exacerbate her sense of alienation and contribute to a broader cultural drift toward irrationality and superstition.

Yet, despite her flaws and the toxic elements of her worldview, the poem also expresses a degree of empathy for her. The character’s struggles are emblematic of a generation caught between the promises of technology and the harsh realities of a world that often fails to deliver on those promises. Her dreams, however misguided, are genuine, and her efforts to find meaning and self-worth in a confusing and often hostile world are portrayed with a measure of compassion. The poet’s reflection at the end of the piece acknowledges the character’s potential for growth and change, even as it critiques the cultural forces that shape her.

midst the backdrop of LA's gaunt beauty, sculpted by missed meals and Starbucks, she dons a SpongeBob baseball cap and a Queen of Pentacles tarot card tattoo, symbols that reflect both her childlike nostalgia and her aspirations toward mystical power. Her IG bio declares her a "metaverse brujita," a digital witch navigating the ether with a blend of technology and spirituality, while her surroundings—a one-room world decorated in a mishmash of enchanted forest fairycore and steampunk vintage—mirror her inner turmoil. As she sits on her $400 Moon Pod, she attempts a "mindfulness ritual" meant to exorcise self-loathing and embrace her inner child, but beneath the surface, her actions are driven by a deeper, sublinguistic hope to ward off the growing bitterness toward reality itself.

The poem delves into her psyche, revealing her struggles with identity, her obsession with social validation, and her flirtations with nihilism. Her interactions on social media, her curated digital presence, and her consumption of pop culture all contribute to a sense of disconnection from reality, as she grapples with feelings of inadequacy and the fear of being ordinary. Her rituals, her creative endeavors, and even her relationships are tainted by this inner conflict, as she oscillates between grandiose delusions of self-importance and the crushing weight of self-doubt.

The poem’s narrative is interspersed with moments of raw vulnerability, such as her reflection on past traumas, her obsessive focus on physical imperfections, and her fantasies of escape into a world where she is the central figure—untouched by the harsh judgments of the real world. Yet, despite her struggles, there is a sense of resilience in her, a potential for growth that flickers beneath the layers of magical thinking and victimhood. The author’s note that follows the poem offers a critical yet empathetic perspective, acknowledging the protagonist's flaws while also recognizing her humanity and potential for positive change.

Ultimately, "An Introduction to Chaos Magic(k)" is a poignant exploration of the challenges faced by a generation caught between the digital and the real, the magical and the mundane, as they search for meaning and identity in an increasingly chaotic world. The poem captures the tension between the desire for control and the fear of being overwhelmed by forces beyond one's understanding, offering a nuanced portrayal of a young woman on the edge of self-discovery.

Chaos Magic(k), digital age, modern identity, mysticism, societal pressures, personal insecurities, metaverse brujita, Carl Sagan, victimhood, cultural shifts, Gen Z, psychological turbulence, digital hyper-reality, cultural critique, poetic exploration.

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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 56)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 56)

"MADE FOR YOU AND ME 2: hive Being (Stanzas 2017—part 56)" is a complex and often provocative installment within a larger poetic sequence, functioning as a fragmented meditation on contemporary human experience, social critique, and the nature of artistic creation. The poem navigates a diverse array of observations, presenting them as stark, unadorned assertions that challenge conventional thought and expose perceived societal contradictions.

Formally, the poem continues the episodic structure seen in other parts of the "hive Being" series, presenting a series of distinct, often disparate, stanzas or aphoristic observations. This fragmentation creates a disorienting yet compelling reading experience, mirroring the fractured nature of modern existence and the rapid-fire dissemination of information. The language shifts between the visceral and the abstract, the personal and the collective. Enjambment is used to create tension and surprise, forcing the reader to confront unexpected juxtapositions. The absence of a traditional narrative arc or explicit connections between stanzas invites the reader to forge their own links, reflecting the poem's implicit challenge to fixed interpretations.

Thematically, the poem touches upon a wide spectrum of human and societal concerns:

  • Critique of Authenticity and Performance: Several lines directly question the genuineness of identity and expression. The observation "no longer able to drop the talking points and be who he is" speaks to the performative nature of public personas. Similarly, the line "wielding bogus racist trauma for popularity and excuse to be fat" offers a harsh critique of what the poem views as cynical manipulation of identity for personal gain. The individual who "invent[s] that people hated him / to keep writing well" highlights the complex relationship between external validation, internal motivation, and creative output, suggesting anxiety can sometimes fuel artistry more effectively than praise.

  • The Nature of Art and Creativity: The poem engages directly with artistic processes and their challenges. The crisis faced by "photographers and writers" with the advent of AI is directly compared to the historical disruption faced by painters with the camera, positing a timeless cycle of technological threat and adaptation in art. The idea that "mass appeal as an artist too early... is an evil omen" serves as a cautionary aphorism against premature success, suggesting it can dull the creative "blade." Conversely, "the writer was inhumane, unlovely, until he picked up the pen" suggests a redemptive or transformative power of writing. The line about scratching "ass" over another writer's face cynically depicts artistic envy and rivalry.

  • Existential and Philosophical Musings: The poem delves into deeper philosophical questions, such as the nature of reality ("your past would determine your full future only if reality were nothing in excess to you") and the fundamental "prelinguistic why—why / any of it—arose." The observation "if the best shit of your life / did not require at least some strain, / the noose would be the chef’s kiss" offers a dark take on the necessity of struggle for true achievement, implying that ease leads to existential emptiness. The poem also challenges anthropocentric views of nature and divinity, suggesting "the simulacrum of the internet is no less near the source than a walk in the woods / since nothing exceeds nature," and that "our world is no longer so white / that it is bad manners to name / a fine sea-vessel 'ShaNiqua'".

  • Social and Political Commentary: The poem contains sharp political and social critiques. "Cheers to those covered women who burned alive for not converting" is a direct, albeit stark, acknowledgment of religious persecution. The concept of "smarts are what get over walls, which is why border-keepers should attack smarts" presents a cynical view of border control tactics. The idea of "juries bored enough to impose harsher sentences" offers a bleak commentary on the justice system. "Apes weaponizing ancestral sin when their bloodline began with a slut animal pervert" is a highly transgressive and provocative statement that appears to satirize or invert certain identity-based arguments.

Overall, "MADE FOR YOU AND ME 2: hive Being (Stanzas 2017—part 56)" functions as a sprawling, confrontational canvas of contemporary consciousness. It uses a raw, unvarnished style to explore the tensions between authenticity and performance, the challenges of creation in a rapidly changing world, and the unsettling ironies of modern social and political life.

cultural critique, postmodernism, fragmentation, social commentary, invective, authenticity, performance, artistic creation, technological change, AI, identity politics, moral ambiguity, human nature, philosophy, contemporary poetry.

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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 55)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 55)

"MADE FOR YOU AND ME 2: hive Being (Stanzas 2017—part 55)" is a sprawling, fragmented, and intensely provocative installment in a series that functions as a hyperrealist cultural commentary and invective. The poem navigates a vast landscape of contemporary anxieties, moral ambiguities, and societal pathologies, often employing shock and juxtaposition to expose perceived hypocrisies and ironies.

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 religious critique ("the most violent religion is the one that claims to be the final revelation") to personal vices ("crack rock for the stillborn-labor pains") to cultural trends ("trans-inclusive coloring book")—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:

  • Critique of Religious Dogma and Spirituality: The poem challenges claims of ultimate truth in religion ("the most violent religion is the one that claims to be the final revelation"), and cynically observes human tendencies in spiritual belief ("all other things being equal, trust / the culture whose gods look / almost nothing like their envisioners").

  • Human Nature and Primal Impulses: It delves into darker aspects of human behavior, from the capacity for cruelty and moral compromise ("the hotel bellhop doorman—expected... never to open the door for those of his kind") to the universality of aggression ("rap battles no doubt were occurring way before the kilted men were rhyming"). It also touches on existential questions about purpose ("prelinguistic why—why / any of it—arose").

  • Addiction and Self-Deception: The poem starkly portrays the grip of addiction and the self-delusion involved in coping ("crack rock for the stillborn-labor pains," "the bottle-snuggle workarounds"). It also touches on deeper psychological mechanisms, like performance anxiety disguising itself as dedication ("sacrificed his life to sculpting, but perhaps he really sacrificed it to performance anxiety").

  • Critique of Contemporary Identity Politics and Social Trends: The poem directly engages with contentious topics surrounding gender identity, race, and victimhood culture. Examples include the unsettling "trans-inclusive coloring book: / unicorn with top surgery scars," and the activist celebrating "the first male-female trans pregnancy: abortion being... a rite of passage into womanhood." It also challenges notions of racial politeness ("our world is no longer so white / that it is bad manners to name / a fine sea-vessel “ShaNiqua”").

  • The Nature of Art and Creative Process: The poem briefly touches upon the internal struggles of writers ("the message “stop thinking while you write”... was a cure for his") and the varying expectations of readers regarding "soft" versus "hard areas" in literature.

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. The final image of "unconditional trust" being equated with "fecal matter" after an act of domestic violence provides a profoundly cynical capstone, suggesting that even the purest forms of loyalty are tainted and messy.

cultural critique, postmodernism, fragmentation, moral decay, social commentary, invective, shock value, taboos, contemporary issues, identity politics, transgressive, addiction, human nature, religion, gender identity, race, urban existence.

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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 54)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

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.

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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 53)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

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.

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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 52)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

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.

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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 51)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

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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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 50)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 50)

This mosaic of aphoristic fragments weaves together a fractured but thematically coherent exploration of psychological paradox, cultural critique, social absurdity, and existential unease. The tone oscillates between satirical and mournful, sketching an ecosystem of moments that resist cohesion but nevertheless resonate across shared anxieties. Much like a mental scrapbook of dark epiphanies or notecards from a late-night writing binge, the speaker captures flashes of insight—some poignant, some perverse, many suspended in irony.

The fragment “the second suicide attempt has rendered the first no longer laugh-worthy” sets the tone for the destabilizing honesty that pervades the text. Several entries revisit the subject of suicide, addiction, and mental illness—not as polished narratives but as subtextual residue of the human attempt to find equilibrium in the absurd. Similarly, “the raw reality, that you are an addict, clearest to you while high,” strips recovery discourse of its usual optimism and instead reveals the acute awareness that sometimes emerges mid-spiral.

Social alienation recurs throughout, from “isolated from others because of questions they pose” to “still angry, going on four decades now, that he falls under six foot”—the fragments confront the reader with the persistence of childhood shame, unhealed bruises, and adult defenses. Gender, sexuality, and performative identity are also critiqued with a subtle ferocity: “why is it that when a guy comes out as gay he must… take on that swagger… of a black girl from Atlanta?” and “first fake breasts became default—and now autotune?” suggest that identity and aesthetic performance increasingly merge in bizarre, consumer-driven symbiosis.

A current of anthropological and environmental observation pulses through lines like “nonhumans crafting their innermost sanctums... out of our cigarette-butt trash” and “landmines detonating here and there long after human extinction.” The speaker seems as interested in the long view—the patterns and recursive dysfunctions of civilization—as in private anguish. But even this is treated with suspicion: “whether from denial, hope, a need to birth—art production still runs rampant in the face of collapse.”

The fragment form invites close reading and slow digestion. Rather than issuing a thesis, it holds up a dark mirror to the reader’s own associative habits and moral blind spots. The result is a kind of “negative theology” of contemporary consciousness—a theology that doesn’t propose salvation but instead records its absence with brutal fidelity.

Meta Description:

A mosaic of aphoristic fragments reflecting on psychological instability, cultural performance, commodified identity, and existential fatigue. Bleak, ironic, and startlingly lucid.

Keywords:

aphoristic poetry, fragment mosaic, addiction, suicide, alienation, cultural critique, gender performance, late capitalism, identity commodification, environmental decay, psychological realism, postmodern despair.

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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 28)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 28)

"MADE FOR YOU AND ME 2: hive Being (Stanzas 2017—part 28)" is another installment in what appears to be an ongoing series, functioning as a sprawling, fragmented, and often disturbing collage of observations, cultural critiques, and vignettes. Like its predecessor, this piece operates as a hyperrealist cultural commentary, presenting a raw and unfiltered stream of consciousness that mirrors the chaotic and morally ambiguous landscape of contemporary society. The poem's power lies in its bluntness, its willingness to confront taboo subjects, and its rejection of a singular narrative, instead offering a dizzying array of micro-narratives that collectively paint a grim picture of human nature and societal pathologies.

Formally, the "poem" continues to eschew 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 controversial social observations ("her t-shirt read: 'Stop being a pussy and rape me already'") to philosophical musings ("time, which no face-lift can outrun, curses the gorgeous") to mundane yet unsettling details ("fake chicken squeaking under the old person’s dementia knife")—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 serves as a dialectical tool, forcing the reader to confront uncomfortable truths and question their own assumptions.

Thematically, several threads emerge through the accumulation of these diverse observations. There's a pervasive critique of moral hypocrisy and the commodification of art, particularly in the lines discussing the artist's license to neglect loved ones versus the "jingle-writing ad-man." The poem also delves into the darker aspects of human nature and societal decay, touching on themes of sexual transgression ("the shameless sharing of child porn"), the fragility of memory, the corrosive effects of time, and the underlying anxieties of human interaction ("not inviting people because you do not want them not to come"). A significant thread explores the judgmental gaze and its impact, exemplified by the "italicized 'that' of incredulity" that can traumatize a child. Furthermore, the piece grapples with the limitations of human perception and understanding, whether through "fuzzy UFO photos" or the inability to discern a "possessing demon." The ultimate effect is a bleak and unflinching portrayal of humanity's foibles, hidden darknesses, and the often-unacknowledged tensions that define modern existence, all presented by the observing poetic voice.

cultural critique, postmodernism, fragmentation, moral relativism, social commentary, psychological perversion, taboo subjects, brutalist lyric, stream of consciousness, societal anxieties, hypocrisy, dark sexuality, human depravity, contemporary issues, unfiltered observation, judgment, memory, trauma, perception.

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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 27)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 27)

"MADE FOR YOU AND ME 2: hive Being (Stanzas 2017—part 27)" is another fragmented installment in a series, operating as a sprawling and often unsettling collection of observations, cultural critiques, and deeply personal anxieties. Like its predecessors, it functions as a hyperrealist cultural commentary, presenting a raw and unfiltered stream of consciousness that mirrors the chaotic and morally ambiguous landscape of contemporary society. The poem's power lies in its bluntness, its willingness to confront taboo subjects, and its rejection of a singular narrative, instead offering a dizzying array of micro-narratives that collectively paint a grim picture of human nature and societal pathologies.

Formally, the "poem" continues to defy 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 grand, mythic failures ("marooned midway through one’s mythic quest") to mundane corporate realities ("to overhead and payroll, not to the poor") to deeply unsettling domestic and sexual observations ("even the sexual organs of family... are open for dinner conversation," "pussies dank with lust")—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 ("crushing the infant, asleep in the most absurd place") serves as a dialectical tool, forcing the reader to confront uncomfortable truths and question their own assumptions.

Thematically, several threads emerge through the accumulation of these diverse observations, often exploring the darker, unacknowledged aspects of human behavior and societal structures. There's a pervasive critique of moral compromise and self-deception, seen in the artist's neglect of loved ones or the decision to hide an "unattractive" daughter. A significant thread delves into sexual anxieties and taboos, particularly the unsettling normalization of intimate details within family contexts and the graphic depiction of desire. The poem also touches on themes of social alienation and economic precarity ("where do you go when even your parents are homeless?") and the disillusionment with idealized futures ("the realization that the future... no longer lies ahead of us"). The recurring motif of "hive Being" in the series title suggests a collective consciousness, but one that is fraught with hidden resentments, unfulfilled desires, and a profound sense of authenticity being perpetually compromised ("feeling inauthentic under makeup, but covering that up too"). Ultimately, the poem paints a bleak picture of human existence, characterized by mounting disillusionments and a questioning of fundamental moral and social norms, all presented by the observing poetic voice

cultural critique, postmodernism, fragmentation, moral compromise, sexual anxieties, taboo, social alienation, disillusionment, psychological realism, human depravity, societal pathology, contemporary issues, unfiltered observation, self-deception, urban decay, existential dread.

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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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