to Hive being
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What is Hive Being, and Why the Name?
You have likely heard talk of a hive mind, where one global mind finds more or less figurative expression in various local minds. Such talk is common enough in nature documentaries, especially ones concerning ants or bees, and in sci-fi programs. Take that notion, at least a loose version of it, and broaden its scope. That will be a decent first step in understanding the title I have chosen both for my Blog and for the first five-volume installment of my magnum opus Made For You and Me, a fragmentary collection of minimalist stanzas from 2016 to 2020.
In alignment with Spinoza (the 17th Century Rationalist to whom I devoted my doctoral studies), I view reality in its totality as a grand hive Being: all entities are but pulsating manifestations of the buckstopping fount of everything, an ultimate being we might call “God” or “Nature” (so long as, out of respect for the capital “G” and the capital “N,” we limit it neither to some anthropomorphic cloud father hurling lightning bolts nor to mere wilderness untouched by human smog). According to the hive-Being view (where reality is one lone superorganism, a monistic—and we might even say unividualist—conception I defend in both my creative and academic capacities), each non-foundational being (each being, that is, whose essence does not involve existence) is an utterly necessitated expression or eruption or exudation of this eternal source—each is, perhaps better put, a mode or manner of being, and so a focal point through which is disclosed, what classical theists sometimes call “being itself” (ipsum esse subsistens): the realness of the real, the being of whatever may be, the sheer activity of being, the very isness of whatever is. This Blog, which duplicates my Substack, throbs as but one among many literary unfurlings of this self-necessitated foundation, this supreme wellspring, of which we—like black holes and broken beliefs, like fractal ferns and flickering flames—are the inevitable stylings.
My Journey
I am an academic who found himself pressured into early retirement by the rising tides of cancel culture. The illiberal scourge of censoring, silencing, and shaming—although always with us throughout our evolution—reached a local peak around 2021. That was the turbulent year my creative pursuits, which the old left once encouraged as a healthy outlet for the stresses of a childhood steeped in poverty and illiteracy, drew the ire of the new safe-space left. A small cadre of self-proclaimed victims and their allies, several of whom continue to berate me years later under pseudonyms as see through as their sexual infatuation, sought to erase me and my heterodoxy. They found support from a wannabe-woke dean, covered in the grand inquisitor robes of our decadent modernity (full-body tattoos) and just itching to signal his commitment to protecting “vulnerable populations” from triggering material (even if just, as it was in my case, off-duty poems “unbecoming for someone calling himself a teacher”). Although I eventually won my due-process case with the help of The Foundation for Individual Rights and Expression, I slunk away from a college that turned its back on protecting freedom of expression and from an institution increasingly intolerant of intellectual diversity.
The wrecking ball to my too-comfy office in the windowless ivory tower came with a silver lining. From the ashes of my professional aspirations rose a phoenix of increased freedom to fulfill the literary calling I have pursued for decades. Reputation concerns never stopped me, even within academia’s sterile halls of conformity. Indeed, my unapologetic defiance, which has long baffled friends and family, no doubt chummed even safe waters—almost as if I were asking for it all along—until the cancel shiver grew too frenzied to hold back its blind thrashings. But now, now I piston the most forbidden territories of human thought with no longer even a twinge of conscience. The newfound freedom means extra time to hone my craft. When not assisting special-needs communities (a day job far more rewarding than freeway-flyer drudgeries), I pursue my literary mission with Dionysian fervor.
Call for Co-Conspirators
This space, my digital sanctuary, showcases the fruits of my mission. Think of my posts, even those linking to my publications, as works in progress. I want your input, unflinching brutality included. Each post begins with an invitation to action: “Let’s workshop this [draft about x, y, z].” Your contributions, whether through public comments or my contact page, help hammer scraps of ore into polished blades fit for magazine publication.
Your input is valuable, even if you are neither a writer nor a reader of literature—twin disciplines dying by the cyber nanosecond. Sometimes—even if at the risk of uttering banalities—an outsider’s fresh vantage can pierce the veils of convention to reveal what insiders miss. It often takes an outsider to make us even think to question our ingrained presuppositions and attitudes. I stand by the hygienic value of contagion. That is one reason I advocate so strongly for intellectual diversity and freedom of expression. And that is also one reason I was so harrowed by the anti-diversity swell of cancel culture in academia (an institution that should be the utmost caretaker of such values)—harrowed especially insofar as that swell masqueraded under the gaslighting guise of “diversity”).
You will witness the breathing evolution of my writings over time. To track these changes, I label each revision by round: “ROUND 2,” ROUND 3,” and so forth. Each piece undergoes continuous refinement based on your feedback and my own revisitations. Sometimes changes will mar the work. That is the risk of creative tinkering as a finite creature. I hope you will alert me to missteps. After many semesters of university writing workshops, one rule has impressed itself upon me: when someone senses a flaw, something almost always needs to change—even if, yes, the proposed solution misses the mark (which often it does). From a quick look into the archives, accessible here, you can see how much I have benefited from your feedback so far.
My Hope
Sharing drafts can be daunting. But showing you the ravaged and unperfumed real deal unfiltered by makeup (stuttering starts and falsities, awkward line breaks and clumsy word choices, grammatical errors and misspellings)—that not only makes my work more relatable, but helps me refine things through your input. I hope the unfiltered look at the raw process of fumbling, rather than just the polished product, also helps other writers develop their craft. Imperfect works often instruct more than perfect ones: whereas the perfect ones tend to have a grace by which they slip inside us without activating our scrutiny, the imperfect ones—especially the near perfect ones—show us glaringly what not to do.
People laugh at me, seeing—in my tilting at the windmills of literary excellence—a Don Quixote clunking around in Arthurian armor in a post-knight era. I am not naïve. I am well aware of the diminishing ability to read, let alone well: slowly and deeply, with gratitude. I am also aware that my style, which often nests subpoints within larger points, never waters down virtuosity for the sake of mass appeal. I watch readers stumble over my sentences, unable to unlock even just the music of the envelope let alone the semantic meat within, which—given my tendency to flashlight through the darker facets of human nature (the addicts, the miscreants, the abusers among us)—only adds an additional alienating layer of difficulty). Beholding these depressive scenes of even supportive family members getting bucked off my syntactic bronco makes me feel like a dinosaur who should get a hint and, if not succumb to the brain rot of skibidi-toilet speak, just hang himself already. Even though the decline in linguistic background and grammatical voltage makes my compositions seem quixotic in a world binging Netflix and TikTok, I persist—raging against the dying of the light—by some internal compulsion to celebrate the richness of language and thought.
My hope is that, despite social media’s unparalleled power to farm our attention, people never forget the unique power of writing. Beyond unveiling hypocrisy, teasing out complex implications, and detailing the commonalities between even the most alien phenomena, writing offers something we need today—trapped in agoraphobic cyber bubbles only thickened by the Lyme dangers of forests and the COVID dangers of cities—perhaps more than ever. Granting us rich access to the first-person perspectives of others (to how things feel to them), writing serves as one of humanity’s best tools for combating loneliness. It allows us to linger, broadly and deeply and at high resolution, within the inner lives of others in a way that other arts can only suggest.
What to Expect
My work spans a broad spectrum: from metaphysical discourses on free will and determinism and the ontology of holes to the ephemera of western culture (whether the childhood impacts of the hypersexual mono-image of black woman as squirting twerkers or Terrence Howard’s sham revolution of mathematics). Some tight and minimal, others free-flowing sprawls; some heady and abstract, others emotional and imagistic—my inkwell musings, which often blend scholarly rigor with a dark humor from both high and low culture, aim to capture the visceral intensity of our personal and social and ultimately existential predicaments.
By no means can I deny that drug abuse, sexual assault, and the tales of the broken and the damned loom large in the tag cloud of my work. My writing will never be a paradise of easy truths and comforting lies. It will challenge you, provoke you, and at times even repulse you. I offer no apologies for the monsters I unleash. They are as much a part of us, at long root scared rodent mammals scurrying in the shadows of dinosaurs, as our noblest aspirations.
But make no mistake. It is not all downer darkness. The archives are my receipts. You will find pieces exploring the pursuit of authenticity in a media-saturated world, the search for meaning in an indifferent cosmos, and the celebration of beauty in both the sublime and the profane. I locate much of my inspiration, in fact, in novelists like Dostoevsky and poets like Ted Kooser—writers unafraid to pursue moral agendas or risk Hallmark sentimentality in an age that often sneers at sincerity.
Be they satirical dissections of modern social dynamics or poignant poems about addiction or academic articles on moral responsibility, my goal is to provoke thought, evoke emotion, and foster meaningful dialogue. Fear has not and will not stop me from challenging humanity’s fundamental taboos (like bestiality and cannibalism) or self-reflecting into the dark chaos of the subconscious, even if that means exposing the Jungian shadows—the inner Goebbels—lurking within us all!
Expect posts each day, no day missed. Donations are welcome, but I impose no paywall: it feels wrong to charge for art, especially given our date with obliteration. Feel free to explore what amounts to, at the time of writing this, close to a thousand pieces of poetry and prose here. That should give you a sense of what awaits.
Join me—specula holstered—on this literary odyssey into the public and private nooks of the hive Being. Let us navigate the labyrinth of creation together, confronting our demons and even slaying our darlings if we must. Let us dance on the razor’s edge between the sublime and the profane in pursuit of an elusive literary perfection never to be confused—as it has been confused in our declining civilization—with the pursuit of popularity or likeability over truth.
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Posts
Supernatural Nullity
"Supernatural Nullity" examines the conceptual incoherence of supernaturalism by addressing the logical implausibility of a realm beyond nature—a stratum ontologically distinct from the full expanse of all that is, in principle, intelligible through reason. The poem’s critique centers on the idea that the only conceivable "sensible" hope for the existence of such a supernatural domain lies in the emergence of a being from "absolute nothing." However, this suggestion collapses under scrutiny, as the very stratum in question—supernature—dissolves into "nothing" itself. This collapse underscores the poem’s central assertion: the notion of supernature fails to withstand logical examination, reducing the concept to an untenable abstraction.
The poem navigates this tension with philosophical precision, refusing to present the being that arises from nothing as inherently supernatural. Instead, it interrogates the stratum itself, suggesting that if supernature’s truth rests on such emergence, the supernatural realm is fundamentally indistinguishable from absolute nothingness. The logical resolution is not a validation of supernaturalism but its nullification, where the "nothing" posited as the foundation of supernature also renders it void of ontological significance.
By grounding its critique in rigorous logical analysis, the poem invites readers to confront the human yearning for a domain beyond the material and comprehensible. It suggests that this yearning—while profoundly human—is mired in paradox when confronted with the constraints of logos. As such, Supernatural Nullity positions itself as a meditation on the limits of metaphysical speculation, challenging readers to reconsider the coherence of their assumptions about transcendence and existence.
supernaturalism, supernature, metaphysical critique, ontological collapse, transcendence, nature vs. supernature, logical analysis, philosophical poetry, human yearning, conceptual incoherence.
Communion with Temporal Echoes
"Communion with Temporal Echoes" explores the human capacity for self-reflection and the interconnection between past, present, and future selves. The poem uses the metaphor of speaking to oneself across time to suggest that, while there may be no literal time loops, the echoes of our actions, thoughts, and emotional states reverberate through our lives and influence others. This interplay of temporalities hints at the profound potential of self-awareness and intentionality in shaping not only one’s own journey but also the experiences of those around us.
The opening lines establish the premise of addressing oneself "across time," introducing the concept of a metaphysical dialogue that transcends linear temporality. The gray attic specter—a haunting yet intimate figure—serves as a poignant symbol of the self’s foresight and hindsight. The specific example of the specter intoning reassurance before a devastating moment, such as receiving divorce papers, underscores the tension between comfort and inevitability. This image encapsulates the paradox of time: our inability to alter the past or predict the future, yet our enduring desire to provide solace and clarity to our fractured selves.
The poem shifts from the hypothetical “loop” of literal time travel to a more grounded reflection on the subtle, embodied ways we interact with time. The "traces of such reach," manifesting in posture and gait, point to the unconscious ways our past experiences shape our physical and emotional presence in the world. This embodiment of temporal echoes suggests that self-compassion and reflection can ripple outward, influencing others who might recognize their own struggles or vulnerabilities in these gestures.
By framing self-dialogue as a source of potential uplift for others, the poem extends its scope beyond individual introspection. It implies a communal dimension to the act of engaging with one’s temporal echoes. The concept of lifting "those in need" positions self-awareness not merely as a personal endeavor but as an act of quiet altruism, where the healing or understanding of one’s own life can inspire and comfort others.
Ultimately, "Communion with Temporal Echoes" is a meditation on the interplay of time, memory, and human connection. It invites readers to consider the ways their own experiences and self-perceptions might ripple across their lives and into the lives of others, transforming personal introspection into a shared legacy of resilience and hope.
temporal echoes, self-dialogue, introspection, time loop, human connection, memory, embodied experience, resilience, self-awareness, personal growth, metaphysical reflection, shared legacy, past and future selves.
Cognitive Arms Race
"Cognitive Arms Race" examines the evolutionary trajectory of curiosity, positioning it as both a catalyst for human advancement and a source of existential struggle. The poem draws on Darwinian principles to explore how cognitive evolution, while rooted in practical survival needs, spiraled into an insatiable quest for knowledge that ultimately transcended its original function. This "snowball momentum" of curiosity becomes a defining feature of humanity, distinguishing us from our primate relatives while burdening us with an acute awareness of the void.
The opening lines juxtapose the chimpanzee's sufficient cognitive capacity for survival with the human brain's relentless expansion. This contrast suggests that the human branch of evolution was propelled by forces beyond mere utility—curiosity driving ever-greater cognitive complexity. The "snowball momentum" metaphor vividly captures the compounding effect of intellectual exploration, where each discovery generates further questions, propelling humanity beyond the pragmatic and into the metaphysical.
The poem’s pivot to "escape velocity" introduces a critical tension: the very cognitive growth that allowed humans to surpass survival-oriented thinking also exposed them to profound existential uncertainty. This tension is embodied in the "void," a metaphor for the vast, unknowable aspects of existence that only a self-aware species could confront. The "headiness of metaphysical proportion" required to cope with this void underscores the double-edged nature of human curiosity—it is both the engine of progress and the source of existential dread.
Ultimately, "Cognitive Arms Race" reflects on the paradox of human intelligence: our cognitive evolution, while enabling unparalleled achievements, has also led to an awareness of questions too vast to answer fully. The poem situates humanity’s quest for meaning within the broader evolutionary narrative, highlighting how the same trait that elevates us also defines our deepest struggles.
curiosity, cognitive evolution, Darwinian principles, human intelligence, metaphysical awareness, survival, existential struggle, escape velocity, evolutionary trajectory, cognitive complexity, human uniqueness, evolutionary paradox, quest for meaning.
Moana Script
"Moana Script" is a meditation on cultural appropriation and its deeper existential implications, addressing the human tendency to obscure uncomfortable truths through moral outrage. The poem critiques the reactive deflection seen in accusations of appropriation, suggesting that such responses mask a more unsettling realization about human agency and creativity. It situates humanity as both ingeniously adaptive and profoundly interconnected, drawing attention to the tension between individuality and universal causality.
The opening lines frame the backlash against appropriation as a form of denial, redirecting attention away from a foundational truth about human existence: that all thought and action are ultimately derivative. The image of humans as "star-faring critters" emphasizes the species’ remarkable adaptability and ingenuity, while the comparison to a Swiss Army knife, self-modified for survival, underscores the resourcefulness required to navigate existential traps.
The poem’s pivot to causality deepens its philosophical scope. By asserting that "not one scintilla of motion, thought, bottoms out causally within us," the speaker challenges the notion of individual authorship, highlighting the inherent interdependence of human expression. This insight dismantles the illusion of ownership—whether of culture, ideas, or actions—suggesting that all human activity arises from a network of inherited influences and external forces.
Ultimately, "Moana Script" engages with the paradox of human creativity: while we pride ourselves on originality and autonomy, our every motion and thought is embedded in a web of causality that extends beyond individual control. The poem invites readers to confront this truth, not as a path to despair, but as an opportunity for a more honest and interconnected understanding of humanity’s place in the cosmos.
cultural appropriation, human agency, causality, interdependence, originality, human creativity, existential truth, adaptability, interconnectedness, philosophical critique, individual authorship, star-faring, Swiss Army knife metaphor, universal causality.
The Repudiation of Reality Beneath the Cry of Appropriation
“The Repudiation of Reality Beneath the Cry of Appropriation" interrogates the performative outrage over cultural appropriation and its underlying contradictions. The poem highlights the human fixation on being recognized as the originator of cultural artifacts—jokes, slang, films, music—despite the transitory and derivative nature of such contributions. It critiques the selective memory inherent in these demands, emphasizing that even those outraged often fail to remember the broader web of influences that shaped their own expressions.
The opening lines acknowledge the lasting impact of cultural contributions, pointing out their continued appreciation and utility. However, the poem sharply pivots to question the insistence on being acknowledged as the source, presenting it as a flawed pursuit rooted in ego rather than genuine understanding. The speaker juxtaposes the persistence of cultural artifacts with the fragility of memory, suggesting that the cry for credit disregards the inevitability of cultural evolution and collective forgetting.
The invocation of "trauma still felt" adds a layer of nuance, recognizing the pain and historical injustices that underpin many discussions of appropriation. However, the poem reframes this pain as a bracketing device, arguing that it is used to justify a demand for recognition that ultimately conflicts with the interconnected and impersonal nature of cultural transmission. The speaker underscores this point by describing humanity as a "mere link in the cosmos’s self-grooming chain," reducing individual contributions to one strand in an infinite web of causality.
The poem’s philosophical heart lies in its challenge to the myth of individual authorship. By illustrating the irony of demanding credit while forgetting one's own borrowings, it critiques the self-centeredness of these demands and points toward a more expansive view of cultural exchange. Ultimately, the piece calls for humility and an acceptance of humanity’s role as participants in, rather than owners of, the cultural continuum.
cultural appropriation, authorship, collective memory, cultural transmission, interconnectedness, philosophical critique, ego, trauma, recognition, cultural evolution, self-grooming chain, irony, individual contribution, cultural continuum.
MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 46)
This eclectic catalog of observations and reflections operates as a patchwork exploration of human instincts, behaviors, and societal constructs. Each fragment offers a snapshot of universal or peculiar experiences, interwoven with a contemplative undercurrent that challenges assumptions and surfaces deeper truths. The poem juxtaposes primal expressions, like "yawning, snarling, recoiling from snakes," with the complexities of modern living, such as "medical technologies to avoid having children who fall into stigmatized categories." This interplay reveals a continuum where humanity oscillates between its ancestral roots and its socially mediated present.
Themes of vulnerability permeate the text, seen in lines like "the doctor’s worried face" and "envying people simple enough to have faith." These moments evoke the fragility of the human condition, whether in the context of health, spirituality, or self-perception. The reference to "nystagmic eyes" and "thick patches of cool air low in summer forests" anchors the piece in visceral imagery, oscillating between the physical and the ethereal.
The poem also scrutinizes societal paradoxes, such as the hypocrisy of "the horrors in society A allowing the horrors in the opponent society B to go unquestioned among the Bs," and the liberating yet constraining nature of labels and diagnoses. These critiques extend to interpersonal dynamics, with lines like "indulging a tyrannical loved one becoming sclerotic to the point of wanting each day to be the same," shedding light on the tensions between affection and autonomy.
Sexuality and identity subtly permeate the poem, particularly in its closing lines: "it would be ludicrous...if it disgusted parents to face that even their fifth-grade darling comes...to learn." This candid confrontation of taboo topics dismantles societal veneers, forcing acknowledgment of the corporeal and instinctual truths beneath decorum.
Ultimately, the poem functions as a kaleidoscope of human experience, with its fragments encouraging readers to find coherence—or embrace the lack thereof—in the dissonance of existence. It invites reflection on the primal within, the absurdities of social norms, and the intersections of vulnerability, faith, and resilience.
human instincts, societal critique, primal behaviors, vulnerability, faith, modern complexities, identity, sexuality, societal norms, paradoxes, resilience, ancestral roots, medical technologies, self-perception.
Draft of Introductory Remarks to "From Meme to Gene"
This essay embarks on a playful yet incisive exploration of how cultural memes, like the practice of sagging pants, could hypothetically influence genetic evolution. By merging the seemingly trivial with the profound, the piece dissects the mechanics of cultural transmission and its potential impact on biological inheritance. Beginning with a discussion of memes as replicators—be they internet jokes or cultural behaviors like bipedalism or sagging pants—it positions them as tools for evolutionary experimentation, faster-paced than genetic changes but capable, under the right conditions, of reinforcing biological traits over time.
The author underscores the ephemeral nature of most cultural memes, likening their extinction to that of countless biological species. Yet, the idea of a meme persisting long enough to alter genetic evolution is framed as both improbable and illustrative. This thought experiment invites readers to reconsider traits like bipedalism not as immutable givens but as products of specific environmental pressures and cultural practices. The essay cleverly uses sagging pants—a seemingly inconsequential trend—as a stand-in to demonstrate how behaviors born from rebellion could, under stable conditions, embed themselves deeply within the genetic and cultural fabric.
The narrative takes a philosophical and personal turn with an anecdote about cannibalism, challenging the rigidity of moral frameworks through the lens of evolutionary theory. By recounting a conversation about kuru, the essay critiques the "nature’s payback" argument against cannibalism, dismantling the notion that evolutionary processes are inherently moralistic. It juxtaposes this moral outrage with the blind acceptance of industrial meat consumption, exposing the inconsistency of ethical reasoning in a world shaped by evolutionary chance.
What elevates this piece is its reflection on the broader implications of Darwinian evolution. The author critiques the superficial understanding of evolution among even its purported proponents, revealing how the unpredictability of selective pressures defies tidy narratives. This critique crescendos in the assertion that even phenomena as complex as kuru or cultural phenomena like sagging pants are products of arbitrary circumstances, subject to the same flukes and contingencies that shape all life.
Ultimately, the essay weaves its threads into a tapestry that challenges readers to approach evolution with intellectual humility. By using the sagging pants meme and the ethics of cannibalism as its focal points, it underscores how even seemingly absurd or taboo practices can illuminate the dynamic interplay between culture, biology, and morality. The essay’s strength lies in its ability to pivot from cultural critique to scientific inquiry, urging readers to rethink assumptions about permanence, progress, and the moral weight of evolution.
cultural memes, sagging pants, Darwinian evolution, genetic change, cannibalism ethics, kuru, natural selection, cultural transmission, morality and evolution, selective pressures, biological inheritance, industrial meat ethics.
MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 45)
The fragments presented explore a range of human behaviors, existential dilemmas, and cultural nuances with a blend of sharp wit, biting satire, and poignant observations. Each line functions as a snapshot—compressed, vivid, and evocative—capturing moments of vulnerability, absurdity, and human complexity. Themes of addiction, morality, power dynamics, and societal decay thread through the collection, offering a mosaic of modern anxieties and reflections.
One recurring theme is addiction and its ripple effects, captured powerfully in lines like “rummaging dumpsters for fentanyl patches to suckle on—hope, an addiction much older.” Here, addiction is framed not just as a personal struggle but as an ancient, systemic force that predates modern substances. The arterial imagery evokes both the physiological grip of addiction and its metaphorical roots in human hope, linking it to broader patterns of desire and despair. Similarly, the “families ambush with desperate interventions” speaks to the intergenerational impact of such cycles, blending raw desperation with the haunting inevitability of failure.
The idea of performance—be it artistic, rhetorical, or relational—also recurs. The line “victories, largely in part due to rhetorical technique” critiques the seductive power of rhetoric, suggesting that mastery of persuasion can blur the line between truth and manipulation, while “the artist never knows when he is not creating” suggests the all-consuming nature of artistic ambition, a life entangled with its own relentless need for self-expression.
The collection also delves into the interplay of societal decay and personal morality. “Once-great cities vulgarized by tourist amenities” captures the erosion of cultural authenticity under the pressures of commercialization, while “scruples about the humane way to execute an enemy” interrogates the ethics of power and violence, forcing a confrontation with the contradictions of humane brutality.
A recurring motif of estrangement—whether from others, oneself, or a sense of place—runs throughout. Lines like “indifferent to one another, less as if we were never children than as if angry for failing to be” tap into the loss of innocence and the bitterness of unrealized potential. Similarly, “families harmonizing in song before the screen” juxtaposes the warmth of connection with the isolation of modern technology, highlighting the dissonance of shared experiences mediated by screens.
This collection encapsulates the tension between the ephemeral and the eternal, the banal and the profound. It invites readers to linger on the discomforting truths and paradoxes of contemporary existence while appreciating the sharp wit and lyrical beauty of its observations.
addiction, societal decay, morality, estrangement, human behavior, rhetorical manipulation, artistic ambition, cultural authenticity, modern anxieties, existential dilemmas, satire, lyrical fragments, human connection.
Jordan
“Jordan" is a critical and incisive examination of Jordan Peterson's evasive tendencies when faced with direct questions about the literal truth of Biblical narratives. The piece explores the tension between Peterson's stated commitment to truth and his strategic deflection of inquiries that touch upon the historical or biological veracity of religious events, such as the immaculate conception or resurrection of Christ. By analyzing his rhetorical strategies and the implications of his avoidance, the text critiques both the intellectual and interpersonal ramifications of his approach.
The work begins by highlighting the frustration caused by Peterson's refusal to answer straightforward questions about Biblical stories. His methods of evasion, including cloaking himself in feigned incomprehension and redirecting the conversation to symbolic interpretations, are dissected as mechanisms that deflect inquiry rather than address it. These tactics, the text argues, not only fail to engage with the questions in good faith but also exacerbate the very materialist mindset Peterson ostensibly seeks to transcend. By refusing to meet his interlocutors at their level of understanding, he inadvertently elevates the banal aspects of these questions to central importance, turning them into focal points of frustration rather than stepping stones to deeper insight.
The text delves into the psychological and pedagogical dimensions of Peterson's approach. On one hand, his deflections can be interpreted as a protective mechanism against what he perceives as reductive materialism—a worldview that he sees as antithetical to the transformative power of mythological narratives. On the other hand, his refusal to engage directly, even when interlocutors clarify their intentions and frame their questions in non-confrontational terms, suggests a deeper defensiveness that undermines his credibility as a truth-seeker. The piece suggests that this defensiveness may stem from an unwillingness to concede that answering such questions need not diminish the symbolic and psychological depth of these narratives.
Through a series of hypothetical dialogues, the text illustrates how Peterson's evasions alienate genuine inquirers and squander opportunities for meaningful dialogue. The author argues that answering literal questions, far from reducing the richness of Biblical stories, can serve as a bridge to the more profound insights Peterson seeks to highlight. By refusing to acknowledge this, Peterson not only frustrates his audience but also betrays the very principles of intellectual honesty and engagement that he claims to champion.
The work also touches upon the broader cultural and philosophical stakes of Peterson's approach. His resistance to direct answers reflects a deeper tension in contemporary discourse: the struggle to balance the metaphysical and symbolic dimensions of religious narratives with the empirical demands of modern skepticism. The text critiques Peterson's failure to navigate this tension effectively, suggesting that his evasions ultimately reinforce the materialist perspective he opposes by making him appear disingenuous.
In its closing analysis, the piece offers a pragmatic critique of Peterson's strategy. By refusing to address superficial questions as a prelude to exploring deeper truths, Peterson undermines his own mission to guide people toward a richer understanding of Biblical narratives. The text calls for a more honest and transparent engagement with such questions, arguing that this would not only build trust with his audience but also strengthen his case for the enduring relevance of these stories.
Jordan Peterson, Biblical narratives, rhetorical evasion, symbolic truth, materialism, intellectual honesty, religious narratives, literal vs. symbolic, philosophical discourse, cultural critique.
Double Diddled by Dad and Diddy
“Double Diddled by Dad and Diddy" examines the perils of unbridled autonomy in a society obsessed with dismantling external authority. The poem captures a cultural shift toward hyper-individualism, where the rejection of imposed norms leads not to liberation but to existential drift. The title, laced with rap-inspired cadence, underscores the cultural tone of rebellion and defiance, nodding to figures like Big Pun and the ethos of their lyrical bravado, which often centers on breaking free from constraints—be they societal or personal.
The opening lines portray a fierce determination to sever the "mooring ropes" of external guidance, a metaphor for the rejection of authority and traditional frameworks. This act, while initially empowering, is shown to lead to unintended consequences. By dismantling these constraints, the individual risks becoming unanchored, lost in a sea of limitless choice without the tools or structure to navigate it. The phrase "one day we might not know what to do" conveys the creeping realization that freedom without direction can be paralyzing, leaving individuals adrift in a void of indecision and disconnection.
The poem pivots to the idea of "inborn impulse," presenting a vision of a world governed not by reason or deliberation but by primal desires. The reference to "kid-tang candy and the like" evokes a childlike regression, where immediate gratification supplants reflective choice. This imagery suggests a descent into hedonism, where the lack of external guidance or internal discipline leads to a state of akrasia—a philosophical term denoting weakness of will or the inability to act in accordance with rational judgment. The absence of akrasia in this context is not liberating but chilling: it implies a seamless surrender to impulse, where no internal conflict arises because reason itself has been silenced.
The poem critiques a culture that equates freedom with the absence of constraint, illustrating how this can devolve into a form of bondage to instinct. It raises questions about the role of societal norms, external authority, and self-discipline in providing the structure necessary for meaningful choice and action. By juxtaposing the imagery of rebellion against the bleak outcome of its overextension, the poem explores the paradox of freedom: without boundaries, it risks collapsing into its opposite.
hyper-individualism, autonomy, impulse, akrasia, societal norms, mooring ropes, cultural critique, Big Pun, freedom, hedonism, existential drift, self-discipline, rebellion, primal desires.
MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 44)
This collection of fragments explores themes of alienation, cultural critique, trauma, and the absurdities of human experience, weaving them together in a mosaic of dark humor, stark honesty, and existential depth. Each vignette functions as a microcosm of broader human struggles, forcing readers to confront discomforting truths, societal hypocrisies, and the lingering shadows of history and culture.
The opening image, "another preteen uterus ruptured on Muhammad’s sickle-moon wedding night," thrusts us into the fraught intersection of religion, gender, and violence. This stark phrasing critiques practices rooted in cultural or religious traditions that perpetuate harm under the guise of sanctity. It immediately demands readers grapple with historical and ongoing abuses framed within a cultural or ideological narrative.
"If one feeling were final, inescapable, then suicide might be the answer" succinctly articulates a dark yet profound philosophical insight into the human condition. It captures the despair that arises when emotions, transient by nature, feel immutable—a nod to the existentialist concern with finding meaning in a world of suffering and flux.
Themes of societal norms and personal insecurity permeate lines like "denying our connection to freakishness by calling people ‘freaks’" and "once you stop combing strands over the bald spot... what is missing almost disappears." These reflections lay bare the mechanisms of projection, self-deception, and the fragile social veneers we construct to distance ourselves from discomforting truths about our shared humanity.
Cultural critique resurfaces in fragments such as "the crowd, taunted to roar louder by the echo back of its own roar," highlighting the mob mentality and performative outrage of modern discourse. Keenan Ivory Wayans’ iconic "Message!" serves as a satirical punctuation, underlining the layers of meta-commentary embedded in media and societal interactions.
The motifs of trauma and cult-like devotion emerge vividly in "however many decades of disciplined cognitive restructuring pass after deconversion... summons panty-sopping Pavlovian slime." Here, the visceral imagery and sardonic tone reveal the lasting psychological scars of manipulation and the complex interplay of memory, sensory triggers, and emotional conditioning.
"The headsman’s daily practice with the axe" juxtaposes the banality of routine with the gravity of its purpose, evoking questions of desensitization and moral culpability in professions tied to life-and-death decisions. Similarly, "the breeze, although it carries particles of burned persons, sweeps back the beloved’s hair" juxtaposes beauty with horror, a chilling reminder of humanity's capacity to find solace even amidst atrocity.
The closing line, "the stallion unloads his cream generative in the man who will die from the depth of the final thrust," delivers a starkly visceral and ambiguous image. It speaks to the primal, often destructive impulses that define human and animal existence, leaving readers in a space of simultaneous awe and revulsion.
Through its collage of potent imagery and unflinching truths, this piece challenges us to navigate the intersections of beauty, horror, and absurdity in both personal and collective experience. The fragments compel us to question societal norms, confront historical atrocities, and reflect on the existential paradoxes that shape human life.
A mosaic of dark humor and existential inquiry, this piece traverses themes of alienation, cultural critique, and trauma, forcing readers to confront discomforting truths and societal hypocrisies.
alienation, cultural critique, existentialism, trauma, mob mentality, societal norms, visceral imagery, historical atrocities, dark humor, psychological scars, memory triggers, primal impulses.
Re: Campus Warrior Apologetics
"Re: Campus Warrior Apologetics" is a provocative critique of identity-based rhetoric and its implications for intellectual discourse, particularly in academic and cultural spaces. The poem confronts the weaponization of identity politics as a means of silencing dissent and enforcing ideological conformity, using stark imagery and biting satire to underscore its points. The speaker interrogates the logical inconsistencies and moral contradictions in arguments that insist only those within a specific identity group can speak about or represent that group’s experiences, framing such arguments as both reductive and authoritarian.
The poem’s opening draws attention to the hyperbolic and performative nature of "campus-groomed mantras," juxtaposing their jugular-vein sincerity with the grotesque metaphor of a trafficked child whose trauma has been co-opted for rhetorical impact. This unsettling comparison highlights the exploitative nature of such rhetoric, where sincerity is less a marker of truth than a weaponized display of emotional intensity. The repeated challenges—“What right do you have…?”—expose the speaker's frustration with the self-reinforcing logic of these arguments, where identity becomes the sole determinant of intellectual authority.
By invoking examples such as trans experiences, racial dynamics, and the “audacity” of questioning certain narratives, the poem critiques the underlying axiom that "only those within a group can speak for or about that group." The speaker dismantles this premise with a pointed reductio ad absurdum: if taken to its logical extreme, even speaking about animals or non-human subjects would be prohibited unless one is part of those groups. This absurdity is intended to illustrate how such arguments collapse under scrutiny, revealing their limitations as tools for meaningful dialogue.
The poem then shifts to consider a more nuanced version of the identitarian creed: that only historically disenfranchised voices are entitled to speak across divides. While this refinement acknowledges systemic inequities, the speaker argues that it still fails to account for the complexity of human experience and the risks of reducing individuals to representatives of their demographic categories. Furthermore, the speaker critiques the way this refined creed perpetuates a power dynamic rooted in victimhood, where suffering becomes a form of currency wielded to silence opposing views.
A particularly scathing moment emerges when the poem examines how even this adjusted framework falters under its own contradictions. The speaker highlights the hypersensitivity and performative allyship that amplifies certain voices while silencing others, particularly within racial hierarchies. The invocation of black voices as “untouchable in their sanctified suffering” underscores the speaker’s concern that identity politics, in its extreme forms, can devolve into a hierarchical system where oppression is wielded as a form of dominance.
Ultimately, "Re: Campus Warrior Apologetics" critiques the erosion of free discourse under the weight of identity-driven ideologies. The poem warns against the dangers of elevating identity over universal principles of reason and dialogue, arguing that such an approach fosters division rather than understanding. By stripping these ideologies to their “purest form,” the speaker exposes the potential for them to become tools of ideological control rather than pathways to equity and justice.
identity politics, campus rhetoric, intellectual discourse, free speech, oppression hierarchy, cultural critique, ideological conformity, identity-based arguments, performative allyship, racial dynamics, intersectionality, logical fallacies, weaponized victimhood.
Harris and Klebold
“Harris and Klebold” examines the nihilistic psyche of the perpetrators of the Columbine massacre, situating their violence within the framework of "demon-merger possession"—a metaphorical concept describing the dissolution of individual will into a collective malevolent force. The poem identifies a critical moment of reckoning for such individuals, when their homicidal frenzy confronts an immutable truth: the world persists despite their efforts to plunge it into darkness. This existential futility, described as a "truism," serves as a mirror to the perpetrators' own internal chaos, forcing them to grapple with the limitations of their destructive power.
The poem’s opening lines describe the perpetrators’ state of mind as being in the "homicidal throes," a phrase that suggests not merely an act of violence but a possession-like loss of agency, wherein their identities are subsumed by the urge to merge with a demonic entity or ideology. This framing highlights the paradoxical desire to annihilate the world while simultaneously asserting their own significance. The use of "demon-merger" invokes both a literal and figurative possession, suggesting their actions were driven by a confluence of personal rage and societal alienation, channeling these forces into a destructive yet ultimately futile climax.
The poem’s central insight emerges in the acknowledgment of the world's resilience: "the result will never be / as dark as you intend it to be." This realization undercuts the perpetrators' intent, revealing the inherent limits of their actions. By attempting to impose their darkness on the world, they are inevitably met with the failure of their ultimate goal—obliteration. The futility of this endeavor becomes an unbearable weight, one that "almost inevitably spells suicide." The poem refrains from moralizing, instead probing the psychological and existential tensions that lead to such acts, suggesting that the realization of this futility contributes to the suicidal impulses that often accompany mass violence.
By framing this reckoning as a "move," the poem subtly critiques the perpetrators' sense of agency and strategy, positioning their ultimate act of self-destruction as a response to their inability to achieve the radical negation they desire. The use of "move" also evokes a chess-like calculation, underscoring the cold logic that underpins their actions while simultaneously highlighting its inherent failure to account for the enduring complexity of the world they seek to destroy.
In essence, "Harris and Klebold" functions as a meditation on the intersection of nihilism, violence, and existential futility. It presents a chilling portrait of individuals consumed by their desire for annihilation yet thwarted by the world’s inherent persistence, exposing the tragic irony at the heart of such acts: the impossibility of achieving total darkness in a world that continues to turn.
Harris and Klebold, nihilism, mass violence, existential futility, demon-merger possession, homicidal throes, societal alienation, psychological reckoning, suicidal impulses, destruction limits, Columbine massacre.
Artistic Ambition Gone Awry
"Artistic Ambition Gone Awry" delves into the intersection of legal constraints, self-defense, and creative expression, critiquing the restrictive nature of "duty-to-retreat" laws in self-defense scenarios. The poem opens with the premise of a state that not only mandates retreat over confrontation but also prohibits the use of defensive booby traps—even in cases of repeat burglaries. This framing suggests a tension between self-protection and legal boundaries, foregrounding the struggle to defend one’s space within restrictive guidelines. The mention of “window repeats” underlines the frustration of enduring recurring invasions while being legally constrained from proactive measures, hinting at the futility experienced by those who seek to protect their homes under such laws.
The poem’s central image—the “tripwire deer bow” intended for a “window-entering zombie dummy”—conveys the poet’s ironic twist on this predicament by suggesting that a makeshift defense could be passed off as an art installation. The shift toward "scripts, footage, receipts, grant requests" humorously implies that the speaker is preparing evidence to justify a hypothetical booby trap under the guise of an iPhone horror project. This blend of satire and defiance mocks the legal stipulations, framing them as obstacles that inspire a subversive creativity. By turning self-defense into a "starring role" in an artistic project, the speaker transforms a private act of protection into a public performance—one that pokes at the irony of seeking grants and producing receipts to "validate" a safety measure.
The poem also reflects on the blurred lines between artistic ambition and defensive action. Presenting a "zombie dummy" as the target of a trap implies a theatrical detachment from reality, casting the home invader as a stand-in for imaginary threats. This device speaks to a deeper critique: the laws governing self-defense can force individuals to perform elaborate justifications for basic protective actions. The choice of a “zombie dummy” as the supposed target for the booby trap hints at the absurdity of the situation, as if the speaker must concoct an outlandish narrative just to protect their home within legal bounds.
Overall, "Artistic Ambition Gone Awry" is a satire on the convoluted hoops individuals must jump through to secure their safety in a highly regulated environment. It challenges the reader to question the limitations placed on self-defense and the often absurd lengths one must go to in order to satisfy legal requirements. By framing self-defense as an artistic endeavor, the poem underscores the ironies of bureaucratic restrictions, offering a humorous yet biting commentary on the barriers to personal security.
duty-to-retreat, self-defense laws, artistic satire, legal restrictions, booby traps, creative self-protection, personal security, bureaucratic irony, self-defense critique, personal protection
Partners in Excavation
"Partners in Excavation" invites a profound reflection on the nature of competition, suggesting that the real purpose of a physical match extends beyond the drive to win over an opponent. Rather than simply viewing his adversary as a "meat-and-bone opponent," the speaker considers him as an "occasion to learn"—a partner in the exploration of personal limits. This reframing shifts the confrontation from an external struggle to an internal excavation of one's own capabilities, resilience, and endurance. The poem’s title, Partners in Excavation, reinforces this theme of self-discovery through mutual struggle, suggesting that both participants in a match play essential roles in revealing deeper facets of themselves, as though they are digging through the layers of their own psychological and physical endurance.
The poem’s central line, "the real opponent being one's own limits," captures a philosophical stance often associated with martial arts and endurance sports, where the goal is not simply to defeat another person but to transcend personal boundaries. The phrase "one’s own limits" emphasizes that competition is a pathway to understanding and potentially expanding those limits. This outlook reframes the adversary not as an antagonist but as a partner who catalyzes growth, offering a mirror through which one confronts and overcomes inner fears and weaknesses. The line "makes matches so exciting" conveys the thrill of such a confrontation, underscoring that the true exhilaration of competition is found in testing oneself rather than solely in claiming victory over another.
The final image of being "canvas-bound / in drool" evokes both the physicality and vulnerability of a match, suggesting that without this shift in perspective—without recognizing the opponent as a collaborator in personal growth—defeat would come swiftly. Here, the "canvas" symbolizes not only the literal floor but also the metaphorical collapse of resilience in the absence of a deeper purpose. To be "canvas-bound" implies a loss of self-possession, a surrender that transcends physical defeat and suggests a psychological failure to embrace the full opportunity presented by competition. This outcome underscores the poem’s central theme: the idea that strength lies not in overpowering another but in fully embracing the challenge as a means of self-exploration.
In essence, "Partners in Excavation" challenges the reader to view competition as a shared endeavor toward self-knowledge. Through the lens of a single match, the poem reveals how an opponent can serve as a mirror reflecting our own potential and limitations. By redefining the goal of competition as the testing of personal boundaries, the poem offers a vision of victory that is measured not by dominance over another but by the depth of understanding achieved through mutual struggle.
competition, self-discovery, resilience, personal limits, mutual struggle, martial arts philosophy, inner strength, psychological growth, opponent as partner, personal boundaries, self-exploration, introspective competition
You Are Modes of the Stuff If Made Solely from the Stuff
In You Are Modes of the Stuff If Made Solely from the Stuff, the poem grapples with the nature of consciousness, detachment, and the limits of human perception in accessing the “base code” of reality. The poem opens with the familiar experience of meditation, described as “that silent nook of detachment beneath / the noisy whitewater of thoughts,” which evokes the mental discipline of watching one’s thoughts pass by without attachment. The poem moves toward the realization that, even at the deepest states of meditative detachment—when we are freed from the immediacy of thought and breath—our proximity to “reality’s base code” or “the essence” remains fundamentally unchanged. This meditation mirrors the ontological question of whether introspective practices or transcendental states genuinely bring us closer to an ultimate truth or whether they merely deepen an illusion of proximity to an unknowable origin.
The line “whether a Sims character or not” serves as a modern analogy, subtly implying that we may be no closer to the “base code” of existence than a character in a video game is to the underlying computer code that defines its world. This comparison highlights the potentially insurmountable separation between lived experience and the foundational mechanisms governing that experience. Despite the mystic’s promise of nearing the essence through death or enlightenment, the poem asserts that such a journey is inherently flawed. This skepticism finds expression in the line “nearer to God at death,” challenging conventional religious or mystical beliefs that death grants access to a divine or ultimate truth.
In the poem’s second stanza, the philosophical quandary deepens. The assertion that “If base-code reality, the essence, God (whatever) / is the sole wellspring of everything” speaks to the concept of monism, where all phenomena are expressions of a single underlying substance or reality. Here, the poet makes a case for the inevitable intimacy with this essence, likening all beings to “modes” or expressions of this “wellspring.” In a clever analogy, the poem likens human proximity to the base reality as akin to “the brown of the walnut” being “as near as the brown would be if its brown were / ultimately the authorship of the walnut alone.” This metaphor of color to object, part to whole, suggests that our existence is inseparably embedded within the base code, yet without any special awareness or autonomy that would allow us to "know" it directly.
The poem’s philosophical argument thus echoes Spinozan thought, where individual entities are “modes” or expressions of a singular substance. Here, humans and all sentient beings are as close to the essence as they could be—constituted by it and unable to separate from it. This closeness is paradoxical, suggesting both intimate union and an absolute limit to perception: as the walnut’s brown cannot exist independently of the walnut itself, neither can we truly access the nature of the essence from which we spring. The poem contends that any attempt to do so would be self-defeating, as we would dissolve into the essence itself rather than achieving conscious proximity to it.
Ultimately, the poem challenges the pursuit of transcendence or “getting closer” to an absolute truth. Instead, it posits that we are eternally entangled with it, structurally inseparable yet incapable of knowing it on its terms. You Are Modes of the Stuff If Made Solely from the Stuff thus becomes a meditation on the limitations of self-awareness, inviting readers to confront the paradox of being inescapably intertwined with something they can never fully comprehend.
consciousness, reality's base code, monism, meditation, mysticism, proximity to essence, Spinozan thought, self-awareness limitations, philosophical paradox, inseparability
MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 43)
In this collection of fragmentary thoughts, "You Had to Have Jordans in School" reflects a chorus of voices entangled with loss, identity, and human fallibility. The fragments carry a raw immediacy, and their scope ranges from childhood insecurities to adult struggles with addiction, societal expectations, and existential dread. A recurring theme is how the human psyche navigates the tension between desire and restraint, often through complex mechanisms of projection, repression, and rationalization. By interweaving these distinct but connected vignettes, the piece crafts an overarching narrative on the ways we handle the pains and pressures that accumulate over a lifetime.
Many fragments examine compulsive or destructive behaviors as mechanisms of coping or identity reinforcement, from self-destructive relationships and addictions to a mother's internalized shame projected onto her daughter. This psychological mirroring is vividly encapsulated in lines like “estranged from friends and employment, what more reliable comfort for the troubles—even if ushered in by the drug—than the drug itself?” Here, the addiction itself becomes both the cause and the cure of alienation, illustrating the cyclical nature of dependence and the craving for relief within a state of deprivation.
Several of the fragments speak to the need for validation and belonging. The impulse to maintain appearances, avoid confrontation, or adopt a group identity despite personal ambivalence is shown through lines like “he alienates others to prove his alienation,” or the sardonic depiction of a funeral as “the only time they could all get along, but even here only if it had been one of them dead.” This ironic observation implies a pervasive struggle to achieve genuine connection in a culture that often prioritizes performance or decorum over authenticity, whether through social façades or token gestures of solidarity.
The work also delves into taboo topics, using the body and the senses as vehicles for vulnerability and disillusionment. Images of compulsive behaviors and existential reckoning—such as a mother’s desperation to shield her daughter from perceived moral peril or the fearful hesitation before an AIDS test—reveal the darker facets of intimacy, where love, shame, and duty intertwine uncomfortably. The text suggests that these internal conflicts are universally experienced but often publicly suppressed, amplifying the isolation and pain they cause.
Finally, the piece employs ritualistic imagery to hint at how humans seek control over the chaotic aspects of life. Rituals are invoked as means to placate fears, as seen in phrases like “conjure into reality, through ritual, what you are afraid about: cancer stress, repulsive jealousy, or so on,” evoking an almost primal need to stave off misfortune or catastrophe. By framing rituals as grounded in psychological necessity, the text juxtaposes them with fleeting, artificial consolations like drugs, highlighting the human tendency to seek grounding in a reality that often feels as fragile as the rituals themselves.
identity, addiction, repression, human frailty, ritual, psychological conflict, coping mechanisms, societal expectations, existential dread, compulsive behavior, isolation, cultural pressures, vulnerability, belonging, taboo
"Stoon of Sikernesse" in Troilus and Criseyde
In "‘Stoon of Sikernesse’" in Troilus and Criseyde,” the poem reflects on Chaucer's nuanced portrayal of earthly love and the inherent fragility of human attachment. The titular “Stoon of Sikernesse” refers to an imagined anchor of certainty and fidelity, yet in the poem, love appears as a paradox: an all-consuming, even maddening force that is simultaneously transient and unreliable. This reference aligns with the idea in Troilus and Criseyde of love as an overwhelming force, compelling Troilus to pursue Criseyde despite the risks to his heart and sense of self. The imagery here underscores the irrational, almost tragic, insistence on pursuing what is fleeting—a lover who, by nature, is changeable, mortal, and “prone to sicken and die.”
The poem juxtaposes this transient love with loftier, more timeless causes. The notion of “causes that outspan us” points to ideals like honor, duty, or divine pursuits—endeavors that one might expect to be worthier of devotion than an ephemeral romance. However, as the speaker notes, even these elevated causes are subject to the ravages of time and decay. This duality embodies Chaucer's medieval worldview, wherein the temporary nature of earthly pursuits is seen as a flaw or a limitation, one that drives the allure of “anti-samsara heaven,” a conceptual escape from the cycle of worldly suffering and decay.
The reference to “anti-samsara heaven” hints at a longing for spiritual transcendence as an antidote to the sorrows of worldly attachments, mirroring the medieval Christian ethos of striving for heavenly salvation as a release from the suffering and impermanence of earthly life. Just as Chaucer uses Troilus’s plight to explore the folly of seeking permanence in the impermanent, this piece evokes the instability of even the most intense, seemingly significant attachments and goals in human life. Ultimately, the poem resonates with Chaucer’s insight that all earthly pursuits, no matter how noble or profound, are vulnerable to change and loss, prompting a yearning for something beyond the samsaric cycle of attachment and suffering.
Chaucer, Troilus and Criseyde, earthly love, impermanence, samsara, spiritual transcendence, medieval worldview, mortality, attachment, fleeting devotion
A-1 Barber
“A-1 Barber” serves as an evocative journey through memory, using the sights, sounds, smells, and cultural nuances of a barbershop to explore themes of masculinity, nostalgia, and identity. This prose poem intertwines detailed sensory recollection with meditative introspection, juxtaposing the narrator’s present sense of displacement with a vivid immersion in a cherished past, one where the barbershop—A-1 Barber—is as much a social hub as it is a site of self-refinement. The narrator’s recall is triggered by a mall directory photograph, which plunges him back into a richly textured world of youthful familiarity and cultural exchange.
The poem grounds the reader in a world of 90s hip hop, barbershop masculinity, and young adulthood. Through descriptions like “minty lubrication spray,” “citrusy clove of bay rum,” and “gourmand envelope of bourbon chicken,” the narrator revisits the barber’s chair as an almost sacred space, where physical appearance is refined but where culture, personal history, and camaraderie coalesce. Each detail serves a dual purpose: grounding the reader in the sensory while linking those elements to emotions, attitudes, and community. A-1 Barber is not just a place for haircuts but a place that shapes his identity, even informing his nascent interests in philosophy and alternative lifestyles as encouraged by his barber, Rafa, who subtly guides him toward his intellectual pursuits.
Rafa, a vegan barber with thin dreads, emerges as a pivotal figure, offering a calm, nontraditional perspective in contrast to the more stereotypically "tough" barbers around him. Unlike the shop's loud debates, Rafa embodies tranquility, inspiring the narrator’s gradual move toward an intellectual path marked by introspection rather than bravado. Rafa’s understated encouragement of the narrator’s “bohemian earth tones” and philosophical pursuits creates a sense of mentorship that departs from the hypermasculine and often aggressive attitudes around them. This tension between Rafa’s subdued guidance and the assertive masculinity of the other barbers highlights the narrator’s inner conflict and growing self-awareness, as he negotiates his own identity within and outside of the stereotyped norms of his cultural context.
The poem employs a layered structure, with shifts between the narrator's present isolation and his immersion in the past. Present-day feelings of disconnection—“reek wafting up even through thermals and jeans”—contrast with the warmth and vibrancy of his A-1 Barber memories, where he finds a sense of belonging. This juxtaposition underscores the loss of a stable masculine identity in his current life. It is in the past, at the barbershop, where he feels supported by a collective masculine presence, especially when facing the complexities of sex, relationships, and adulthood. The advice from the barbers, to “keep it wrapped up” after passionate encouragement to “go-get-em,” hints at a collective wisdom they wish they had heeded in their youth, a regret disguised as advice but revealing deeper vulnerabilities.
“A-1 Barber” closes on the barbers' role as inadvertent father figures, presenting both wisdom and contradictions in their guidance. In this way, the barbershop becomes a social institution where rites of passage are imparted in pragmatic, often unvarnished terms, fostering a kind of masculine intimacy rarely acknowledged in more formal spaces. The narrator’s return to these memories through the mall directory photo thus becomes more than nostalgic recall; it is a reflection on the complexities of growing up, the lessons he absorbed (and the lives forever altered) within the faded neon corridors of A-1 Barber.
barbershop nostalgia, masculinity, identity, mentorship, 90s hip hop culture, sensory memory, community, father figures, philosophy, cultural heritage
Risk Alienation
"Risk Alienation" explores the tension between creating art that is accessible and relatable versus art that risks alienation by confronting audiences with unsettling or challenging truths. The poem criticizes the tendency to prioritize “accessibility” as an end goal in art, capturing this phenomenon with the ironic indie-bio phrase “odd yet relatable.” This phrase, often used to describe quirky but ultimately safe and appealing works, suggests a conformist expectation for art to entertain without deeply disturbing or challenging prevailing social norms. By invoking the language of indie culture, the poem reveals how even non-mainstream art forms are susceptible to pressures to conform to audience expectations of relatability and familiarity, which can, in turn, dilute the potential for authentic expression.
The poem’s pivot to the concept of “trusting your gut” as another seemingly benign, even admirable ideal exposes a deeper critique of popular wisdom. This call to instinct, which in contemporary culture is often romanticized as authentic or “real,” is questioned by the poem, which provides a historical example of collective gut instinct reinforcing bigotry—the reflexive aversion to interracial swimming pools. This example underscores that instincts and gut feelings are shaped by social conditioning and can reflect rather than transcend cultural biases. The use of “vomit-emoji toxic” to describe past attitudes emphasizes how online language has simplified complex realities, often reducing critical discussions of prejudice to meme-able expressions that lose their nuance in the digital lexicon.
The poem’s juxtaposition between art’s supposed need to be “accessible” and the problematic guidance of gut instinct suggests that the drive for relatability in art may reinforce preexisting social prejudices rather than challenge them. Art that risks alienation, the poem implies, is art that refuses to cater to superficial likability and instead probes the darker, often hidden prejudices within society. By doing so, it emphasizes the idea that art has a transformative potential precisely when it resists the demand for relatability and confronts the audience with their biases, discomforts, and blind spots. "Risk Alienation" therefore suggests that genuine artistic courage lies in refusing to temper the difficult truths in favor of comfort, pointing to the enduring role of art as a medium that unsettles and reconfigures rather than merely entertains.
accessible art, relatability, artistic integrity, indie art, social conformity, cultural critique, gut instinct, audience expectations, challenging art, transformative art, biases in art, cultural prejudice
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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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