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The Material Detriment of Mind

Omar Alansari-Kreger
What constitutes the making of an idea? The annals of human knowledge are marked in
the making of time, but it is presumed that ideas are timeless. The arrival of a renewed
consciousness begins through a process that reinvents the mind. At some point, there is this
desire to re-evaluate the thought process of mind in order to derive a mode of intellectual
satisfaction with ones ideas. There is such an acute obsession with the realm of the physical; it is
the ultimate pontification of a reality immersed in material aesthetics. It can be reasoned that
from there, we develop a culture of superficiality which is defined by the pursuit of materialism.
This is a world where we strive to transform our ideas into the realm of the physical, but how do
mediums of ideated transcendence translate into reality? Mapping the developmental origin of
human ideation is impossible because the making of an idea, as it occurs in the human mind, can
never be proven in the proverbial flesh.
The schematics of mind are displayed as frequencies of electrically charged neurons, but
is it possible to dissect a physical frequency of mind only to produce its corresponding thought
both literally and absolutely? The consummation of thought begins in the realm of the unseen.
How do we know what we know if we cannot physically prove the granular development, or in
this case evolution, of mind? Nevertheless, irrespective of the constructed reality, a state of mind
is influenced by the intellectual nuances that shape processes of thought. Under such
circumstances, human intelligence flourishes and blossoms into the intellectually inhabited mind
which in this case is confided to the definition of intellectualism. No matter how physically
sound the mind, the fullest extent of human ideation will never be known unless it is properly
cultivated. In an environment fiercely opposed to a culture of intelligence, posterity will be found
condemned to a future of ignorance.
If there is no cultural inclination to harvest the fruits of mind, any aura of intellectualism
will be relegated to the realm of the unaffectionate. A reality obsessed with the physicality of the
material world is consumed with the passivity of time. As long as something is flaunted before
the naked eye, the mind is taken away from an otherwise thought provoking reality. Nonetheless,
there is this morbid fear of knowledge redeemed by the fruits of intelligence. Once we know,
there is no going back and that describes why the bliss of human ignorance provides such
comfort from an otherwise unforgiving reality; the latter details the dangers of ignorance which
underscores its grave implications for an otherwise postured intelligence. It all comes crashing
down to the definition afforded to a select nuance which is expected to set the stage for the times.
This is where we derive the majority of our sociological norms; the essence of which sets the
stage for a cultural state of mind.
This conjunction brings us to a binary construct which harmonizes the universe of mind
with the physical marrow of matter. Empiricism is only the perception of what is evidentially
exposed on the surface. A substance that preoccupies a space of physical matter, qualitatively or
quantitatively, will contribute a dimension of its own which can have adverse effects on the

ideation of mind. Our physical reality shapes the development of mind, but once a conclave of
people band together to optimize their reality, a shared intellectual plain of reality is had. Thus,
an intellectual culture is born which develops into a living and breathing reality; the likes of
which is redeemed by its manifested tradition. The basis of which is predicated entirely on the
idea of trust.
Certainly, history has shown that time again, we fall victim to the superficial devices of material
enablement which describes utilitarianism in its most insipid form; the essence of which leads to
the morbid undoing of our human intellectuality.