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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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A-1 Barber
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

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

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Sandcastle Basement
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

Sandcastle Basement

"Sandcastle Basement" delves into the transient nature of human endeavors, particularly the creative and artistic pursuits that people often undertake in an attempt to find meaning or permanence. The poem opens with an evocative image of a "smokescreen of our artistic fury," suggesting that creative efforts often act as a diversion or a facade that obscures deeper existential fears. This "fury" reaches its peak in moments of ecstatic immersion, akin to the intense focus required during a "tennis rally nudging our limits." Here, the rally metaphor implies both the relentless back-and-forth of creative effort and the continual pushing of boundaries in search of some elusive fulfillment.

The poem’s pivot, however, comes with the introduction of a "heart murmur," which represents a subtle yet persistent awareness of life's impermanence—a reminder that no amount of creation or artistic expression can ultimately shield us from "sublivion." This invented term appears to combine "sublime" and "oblivion," hinting at a paradox where human attempts at transcendence (the sublime) are inevitably swallowed by the void (oblivion). This notion captures the futility embedded in the human condition: the recognition that all efforts, regardless of their beauty or intensity, are destined to disintegrate over time.

The final lines of the poem, "that all shrines (to our egos or otherwise) crumble in the entropic hourglass," reinforce the theme of decay and the unstoppable march of entropy. The "shrines" symbolize the structures—both literal and metaphorical—that humans erect to commemorate themselves or their achievements. Yet, the imagery of the "entropic hourglass" suggests that these monuments, much like sandcastles, are inherently fragile and subject to the ravages of time. The poem, therefore, serves as a meditation on the fleeting nature of existence and the human desire to find stability and meaning in a universe governed by chaos and decay.

"Sandcastle Basement" ultimately reflects a deep-seated skepticism about the capacity of art—or any human endeavor—to provide lasting solace against the fundamental uncertainties of existence. It invites readers to confront the uncomfortable truth that, despite our greatest efforts, everything we create is merely a temporary defense against the inevitable erosion of time.

Let's workshop this poem about the existential futility of artistic creation, blending metaphysical musings with vivid imagery. "Sandcastle Basement" opens with a compelling metaphor: our "artistic fury" serves as a "smokescreen," suggesting both the intensity and the potential illusion of creative endeavors. This fury is "thickest when ecstatic," likened to the tension and rhythm of a "tennis rally," a game where players push each other to their limits, much like how we might push ourselves creatively. Yet, behind this passionate pursuit lies a stark realization—a "heart murmur" of doubt—that no creation, no matter how profound or beautiful, can ultimately "anchor us against sublivion." The term "sublivion" either means a tweak on oblivion (capturing the idea that, although we are snuffed out, the energy goes one and has been before) or might be a clever combo of "sublime" with "oblivion," encapsulating the duality of the human experience: our creations may reach sublime heights, but they are always shadowed by the inevitability of decay. The poem concludes with a poignant reflection that all "shrines"—whether to "our egos or otherwise"—are destined to "crumble in the entropic hourglass." This final image not only underscores the temporality of our efforts but also evokes the inexorable march of time that reduces even the grandest achievements to dust. Through its interplay of vigorous action and quiet introspection, the poem poignantly captures the paradox of human creativity—our drive to leave a mark in a universe indifferent to permanence.

A meditation on the impermanence of artistic and human endeavors, "Sandcastle Basement" explores the futility of seeking stability in a universe governed by entropy and decay.

impermanence, artistic endeavor, existential futility, entropy, human condition, creative expression, decay, transience, sublime, oblivion, meaning, existential uncertainty.

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Jesus Piece
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

Jesus Piece

"Jesus Piece" uses stark and provocative imagery to critique the hypermasculine bravado and performative aggression prevalent in certain segments of rap music. The poem begins with the boastful assertion, "I never brag, nigga," a line that immediately sets a confrontational tone. This opening statement is paradoxical, as the very act of declaring one’s refusal to brag constitutes a form of boasting in itself. This irony is deepened by the comparison to a judge's final judgment, evoking a sense of irreversible authority and power. The reference to a judge "whose own toddler had been / reamed and creamed through" is deliberately jarring, juxtaposing the veneer of authority with a deeply personal, traumatic image that challenges the reader's comfort and expectations. This imagery suggests a moral contradiction, possibly reflecting the internal conflicts within figures who publicly project strength and dominance while privately grappling with vulnerability and loss.

The poem’s structure mirrors the dissonance between public persona and private reality, transitioning from this intimate, almost confessional opening to a bombastic celebration of material wealth and status. The mention of a "megahit" emphasizes the cultural and commercial success achieved through such displays of bravado, while the comparison to Mussolini underscores the extremity and potentially fascistic overtones of such declarations. The use of "bombast unmatched" conveys the over-the-top nature of the lyrics, suggesting that the performative aggression and ostentation are not only part of the persona but are amplified to a near-parodic extent. The subsequent line, "ops / stay hatin on a nigga’s platinum!" brings the focus to the antagonistic relationships that often fuel these performances, with "ops" (short for opposition or enemies) representing those who challenge or resent the speaker’s success.

The juxtaposition of violent imagery and consumerist pride encapsulates the contradictory nature of this hypermasculine culture—one that celebrates both survival against odds and the conspicuous consumption that marks success in this milieu. The "platinum" here symbolizes more than wealth; it is a marker of social status, artistic achievement, and defiance against detractors. The poem critiques how this materialistic and combative stance becomes a defining characteristic, overshadowing more nuanced or vulnerable expressions of identity. It implicitly questions the cost of such performative aggression, hinting at the underlying insecurities and traumas that might drive someone to adopt such a façade.

In "Jesus Piece," the title itself serves as a multifaceted symbol. On one hand, it references a piece of jewelry commonly associated with the hip-hop community, symbolizing faith, success, and cultural identity. On the other hand, it invokes the image of Jesus Christ, contrasting the themes of sacrifice, humility, and suffering with the self-aggrandizement and performative masculinity of the rap persona. This duality highlights the tensions within contemporary expressions of identity, where spiritual symbols are repurposed for secular status and power, raising questions about authenticity, faith, and the commodification of cultural icons in modern society.

hypermasculinity, rap culture, performative aggression, irony, materialism, social status, cultural critique, identity, consumerism, juxtaposition, provocative imagery, hip-hop symbolism, commodification of icons, authenticity in modern society.

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MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 29)
Michael Anthony Istvan Junior Michael Anthony Istvan Junior

MADE FOR YOU AND ME 2: hive Being (Stanzas 2017--part 29)

In "Shoot me, nigga: I wanna live in your fuckin head forever!," M. A. Istvan Jr. crafts a mosaic of stark, thought-provoking stanzas that traverse the landscape of modern human experience, delving into themes of identity, memory, and societal decay. The fragmented narrative captures a series of intense, often disturbing snapshots that challenge readers to confront uncomfortable truths about contemporary life and the human condition.

The opening line, "Shoot me, nigga: I wanna live in your fuckin head forever!" immediately grabs attention with its raw, provocative imagery, suggesting a desire for lasting impact and a fear of being forgotten. This yearning for permanence and the struggle against erasure permeates the entire sequence, reflecting broader anxieties about identity and legacy in a transient world.

Istvan's exploration of memory and legacy is evident in the lines about degrees rescinded due to atrocities later committed, highlighting the fragility of reputation and the harsh judgment of history. The poet delves into the complexities of personal interactions, from accusations of pulling away too quickly from a hug to the cynical observation that "crows will chase squirrels into the roadkill lane—that smart," illustrating the often ruthless nature of both human and animal behavior.

The sequence also addresses societal issues, such as the rigid gender norms in "a land where tomboys must really be boys then," and the chilling image of "sewage shallow enough now to wade through for bodies of family," which starkly portrays the aftermath of disaster and the search for lost loved ones. These lines underscore the pervasive sense of loss and the struggle to maintain connections in a fragmented world.

Istvan's keen observation of human behavior extends to the professional sphere, where "hatred for this president could result in unsafe-optic professors stripped of degrees." This line, alongside the depiction of professors grading papers in their cars due to encroaching poverty, underscores the precariousness of academic and intellectual life in contemporary society.

The poem's middle section, featuring lines like "clocks ticking and walls closing, you need to get her out so you can poop and have peace," juxtaposes mundane personal concerns with larger existential anxieties, blending the trivial with the profound. This interplay continues with reflections on historical memory and cultural artifacts, where "the museum curator, unable to face his shadow, convinced himself the artifact was cursed."

Themes of social inequality and isolation are woven throughout the poem, as seen in the lines about poverty creeping into academia and the imagined future anthropologists sifting through our digital archives, misinterpreting our online presence as religious totems. This portrayal of our digital legacy raises questions about the meaning and permanence of our digital footprints in an increasingly transient world.

Istvan's poetic voice also touches on the challenges of maintaining family connections amidst economic hardship, as "between family members long-separated, filling the silence takes time and energy, and so the poorest are less likely to reach out." This observation poignantly highlights the emotional and logistical barriers that economic struggles impose on familial bonds.

The poem concludes with a reflection on the human need for validation and belonging, as seen in "that urge to prove one’s belonging to whatever group it may seem to advantage one to belong to," and the poignant image of a dark girl in a white grade-school acting as a note-passer between crushes. This final image encapsulates the overarching theme of navigating identity and connection within a societal framework often defined by superficial judgments and deep-seated biases.

M. A. Istvan Jr., poem, identity, memory, societal decay, contemporary life, legacy, human connection, academic life, gender norms, digital legacy, social inequality, family connections, economic hardship, validation, belonging, modern experience, provocative imagery, fragmented narrative.

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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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