
Poem Fragment

The line—“My shine’s a guillotine, black diamonds gleam, / Time’s a corpse, no medics for the dream. / Custom death, I call the jeweller first, / Then the coroner—your fate’s been cursed. / My watch ticks doom, no mercy, no pause, / Your reflection kneels to my unholy laws”—is a haunting exploration of power, mortality,

The philosophical underpinning of this vivid, violent poetic imagery lies in the tension between purity and corruption, a recurring theme in existential and moral philosophy. The speaker’s “barbaric antics” and katana-wielding poetry reflect a Nietzschean rejection of conventional morality, embracing a radical, destructive act to “cleanse” a world deemed inherently impure. This aligns with Nietzsche’s

Hedonism, as articulated by thinkers like Epicurus or modern utilitarian’s, prioritizes pleasure as the ultimate good, often encouraging the pursuit of immediate sensory gratification. In the poem, hook-up and porn culture embody this philosophy, reducing sex to a “fleeting minute of plight” driven by “impulsive pleasures and desires.” This relentless chase for instant gratification is

The poem Vultures depict the hook-up and porn culture as reducing sex to a “fleeting minute of plight” resonates deeply with both philosophical and biblical critiques of objectification and alienation. Philosophically, this aligns with existentialist perspectives, such as those of Jean-Paul Sartre and Martin Buber, who argue that objectification—treating others as mere objects for gratification—alienates

The concept of “broken soul ties” in the poem resonates with Martin Buber’s I-Thou philosophy, which champions authentic, mutual relationships where individuals encounter each other as sacred subjects. When soul ties break, it signals a collapse of this I-Thou dynamic, reducing others to mere objects (I-It), fostering isolation and distrust. This erosion of trust, as

From an existentialist perspective, the “perfect cycle of lust” encapsulates humanity’s entanglement with inauthentic desires, a concept deeply explored by philosopher Jean-Paul Sartre. Lust, as depicted in the poem, emerges as a repetitive and ultimately hollow pursuit that diverts individuals from a meaningful existence. Rather than fostering genuine connection or love, it ensnares the speaker
The poem “Eminently…” by Joseph Le Artist captures the double-edged nature of ecstasy: an overwhelming force that initially electrifies the soul and psychology but ultimately acts as a curse, pinning the speaker down like a fallen angel chained to earth. This intoxicating high feeds vices, nightmares, and a once-heartless existence, revealing itself as bondage rather than freedom. The true turning point arrives through deliberate purging—a painful yet liberating process of confronting and expelling demonic inner forces.

What emerges is genuine healing: an intimate reconnection with soberness that hushes chaos, restores emotional depth, and transforms a hardened heart into one capable of renewal. The core takeaway is clear—unchecked ecstasy leads to spiritual and psychological imprisonment, while intentional release and grounded clarity pave the way to authentic wholeness.In practical terms, the poem offers a roadmap for anyone wrestling with destructive highs, whether emotional, addictive, or obsessive.

First, recognize when euphoria becomes a chain by tracking its signs (racing thoughts, detachment, escalating vices) and choosing to purge rather than indulge—through detox, shadow work, physical release, or creative expression like poetry itself. Then, cultivate steady intimacy with soberness via daily grounding practices (mindfulness, nature, meaningful connections) and consistent inner battles against lingering patterns. If the struggle feels overwhelming, seek support from therapy, communities, or spiritual guidance. The poem’s hopeful arc reminds us: healing isn’t about avoiding highs entirely but refusing to let them rule. By embracing the purge as sacred work, what once felt like a curse becomes the catalyst for a more resilient, authentic life.

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The line—“My shine’s a guillotine, black diamonds gleam, / Time’s a corpse, no medics for the dream. / Custom death, I call the jeweller first, / Then the coroner—your fate’s been cursed. / My watch ticks doom, no mercy, no pause, / Your reflection kneels to my unholy laws”—is a haunting exploration of power, mortality,

The philosophical underpinning of this vivid, violent poetic imagery lies in the tension between purity and corruption, a recurring theme in existential and moral philosophy. The speaker’s “barbaric antics” and katana-wielding poetry reflect a Nietzschean rejection of conventional morality, embracing a radical, destructive act to “cleanse” a world deemed inherently impure. This aligns with Nietzsche’s

Hedonism, as articulated by thinkers like Epicurus or modern utilitarian’s, prioritizes pleasure as the ultimate good, often encouraging the pursuit of immediate sensory gratification. In the poem, hook-up and porn culture embody this philosophy, reducing sex to a “fleeting minute of plight” driven by “impulsive pleasures and desires.” This relentless chase for instant gratification is

The poem Vultures depict the hook-up and porn culture as reducing sex to a “fleeting minute of plight” resonates deeply with both philosophical and biblical critiques of objectification and alienation. Philosophically, this aligns with existentialist perspectives, such as those of Jean-Paul Sartre and Martin Buber, who argue that objectification—treating others as mere objects for gratification—alienates

The concept of “broken soul ties” in the poem resonates with Martin Buber’s I-Thou philosophy, which champions authentic, mutual relationships where individuals encounter each other as sacred subjects. When soul ties break, it signals a collapse of this I-Thou dynamic, reducing others to mere objects (I-It), fostering isolation and distrust. This erosion of trust, as

From an existentialist perspective, the “perfect cycle of lust” encapsulates humanity’s entanglement with inauthentic desires, a concept deeply explored by philosopher Jean-Paul Sartre. Lust, as depicted in the poem, emerges as a repetitive and ultimately hollow pursuit that diverts individuals from a meaningful existence. Rather than fostering genuine connection or love, it ensnares the speaker

The line—“My shine’s a guillotine, black diamonds gleam, / Time’s a corpse, no medics for the dream. / Custom death, I call the jeweller first, / Then the coroner—your fate’s been cursed. / My watch ticks doom, no mercy, no pause, / Your reflection kneels to my unholy laws”—is a haunting exploration of power, mortality,

The philosophical underpinning of this vivid, violent poetic imagery lies in the tension between purity and corruption, a recurring theme in existential and moral philosophy. The speaker’s “barbaric antics” and katana-wielding poetry reflect a Nietzschean rejection of conventional morality, embracing a radical, destructive act to “cleanse” a world deemed inherently impure. This aligns with Nietzsche’s

Hedonism, as articulated by thinkers like Epicurus or modern utilitarian’s, prioritizes pleasure as the ultimate good, often encouraging the pursuit of immediate sensory gratification. In the poem, hook-up and porn culture embody this philosophy, reducing sex to a “fleeting minute of plight” driven by “impulsive pleasures and desires.” This relentless chase for instant gratification is

The poem Vultures depict the hook-up and porn culture as reducing sex to a “fleeting minute of plight” resonates deeply with both philosophical and biblical critiques of objectification and alienation. Philosophically, this aligns with existentialist perspectives, such as those of Jean-Paul Sartre and Martin Buber, who argue that objectification—treating others as mere objects for gratification—alienates

The concept of “broken soul ties” in the poem resonates with Martin Buber’s I-Thou philosophy, which champions authentic, mutual relationships where individuals encounter each other as sacred subjects. When soul ties break, it signals a collapse of this I-Thou dynamic, reducing others to mere objects (I-It), fostering isolation and distrust. This erosion of trust, as

From an existentialist perspective, the “perfect cycle of lust” encapsulates humanity’s entanglement with inauthentic desires, a concept deeply explored by philosopher Jean-Paul Sartre. Lust, as depicted in the poem, emerges as a repetitive and ultimately hollow pursuit that diverts individuals from a meaningful existence. Rather than fostering genuine connection or love, it ensnares the speaker
The strangest thing about human desire is its capacity to clothe illusion in the radiance of truth. We behold the caramel glow of skin, the flowing mane of hair, the whispered “Papi” that promises to uproot mountains, and we name it beauty—perhaps even salvation. Yet beneath the sunlit surface lies an upside-down dimension, a realm where warmth is merely the finest mirage cast by hidden vengeance.

The soul, drawn inexorably toward the light, mistakes the heated ray for nourishment, watering a garden long deprived, only to discover that the beams scorch rather than revive. In this dance of attraction and deception, we reveal our deepest fragility: the willingness to trade the integrity of our own essence for the fleeting illusion of connection. Thus, the ultimate strangeness lies not in her manipulative intent, but in our quiet refusal to surrender. To withhold the soul is not mere defense; it is the silent affirmation of an inner equilibrium that no external force—no matter how seductive—can truly displace. In guarding what cannot be twisted, we acknowledge a deeper truth: genuine radiance needs no possession, and true gardens bloom not from borrowed suns, but from the steady light we cultivate within. The strangest, and perhaps most liberating, thing is this unyielding core that observes the illusion, feels its pull, and yet remains unmoved—forever one in a million, not because it is rare, but because it chooses to remain whole.

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