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Frank Visser, graduated as a psychologist of culture and religion, founded IntegralWorld in 1997. He worked as production manager for various publishing houses and as service manager for various internet companies and lives in Amsterdam. Books: Ken Wilber: Thought as Passion (SUNY, 2003), and The Corona Conspiracy: Combatting Disinformation about the Coronavirus (Kindle, 2020).

Idealism Isn't a Revolution
It's a Regression

Why Consciousness-First Ontologies
Collapse Under Scrutiny

Frank Visser / ChatGPT

In response to recent essays mapping the spectrum from materialist naturalism through meta-naturalism to spiritual frameworks like Ken Wilber's Integral Theory, some have pushed back—not from the side of materialist reductionism, but from the opposite direction: metaphysical idealism.

One such critique, titled “The Realist's Mirage”, argues that the entire debate about whether naturalism implies materialism is misguided because it assumes a mind-independent reality. Instead, it suggests we abandon metaphysical realism altogether and embrace idealism—the view that consciousness constitutes reality.

At first glance, this seems like a bold philosophical turn. It gestures toward spiritual depth, offers a unified ontology, and cites venerable traditions like Kashmiri Shaivism and Western idealism. But beneath the surface, this position suffers from conceptual confusion, epistemic overreach, and explanatory emptiness. Rather than transcending naturalism, it regresses into pre-scientific metaphysics dressed in poetic language.

This essay presents a systematic rebuttal to the idealist position and defends the need for a wider, non-reductive but grounded naturalism. In doing so, it shows why idealism is not a revolution—it's a retreat.

1. Reality Isn't Made of Mind—That's Epistemological Narcissism

The foundational move of idealism is to reject metaphysical realism—the idea that an external, mind-independent world exists. It claims instead that reality is generated or constituted by consciousness.

This collapses epistemology into ontology. Just because our access to reality is mediated by consciousness does not mean reality is reducible to consciousness. That's like saying your smartphone causes the internet because you can't browse without it.

This is not deep insight. It's epistemological narcissism—the belief that because you can't see around your own perception, there must be nothing beyond it. Realism isn't a naïve superstition—it's the minimal assumption required to make sense of perception, communication, and science itself.

2. Effectiveness Is Not Illusion

The critique argues that science's materialism was never “proven,” only pragmatically successful. But scientific realism doesn't claim final truth—it claims that the best explanation for science's success is that it maps real structures in the world.

When electrons—pure theoretical posits—enable us to build computers, fly planes, and treat disease, we're justified in thinking they correspond to something real, not just a projection of mind.

Idealism's move here is evasive: it critiques naturalism's inability to “prove” its metaphysics, while offering no causal mechanism or predictive success of its own. It replaces evidence with elegance—and that's not philosophy, that's theater.

3. The Voltmeter Metaphor Undermines Itself

The idealist quip that using naturalism to understand mind is like “trying to hear a symphony with a voltmeter” is clever, but ultimately self-defeating.

You don't use a voltmeter to hear a symphony—but you also don't conclude the symphony is the whole of reality just because it moves you. Scientific instruments have limited domains, yes—but so does consciousness. It can't perceive germs or radio waves either. Tools are shaped to their targets.

This metaphor critiques naturalism for being narrow, while using first-person introspection as a totalizing tool—a far narrower lens, unfit for intersubjective inquiry.

4. Idealism's “Consciousness” Is Just Rebranded God

Idealists claim that “Consciousness” is the ultimate reality, within which matter appears. But they never explain why this Consciousness behaves in lawful, predictable, and quantifiable ways. Why does it create a world with regular physics, rather than dreams or chaos?

Without mechanism, structure, or constraint, “Consciousness” becomes a mystified placeholder—a shapeshifting god that explains everything by explaining nothing.

This is not ontological parsimony. It is inflated speculation, asserting that the cosmos is “mind” while providing no explanatory leverage, testable consequences, or independent validation.

5. Spiritual Traditions Are Not Philosophical Proofs

Quoting Abhinavagupta or the non-dual traditions of the East may lend cultural depth, but it does not settle metaphysical disputes.

To say that Shiva's vibratory power manifests the cosmos is a religious cosmology, not an argument. It's a vision to be revered or interpreted—not imposed as ontology.

Idealists confuse spiritual psychology (how people experience mystical unity) with metaphysical structure (how reality actually works). The former is subjective, valid, and worthy of study. The latter must be argued, not simply revealed.

6. Mystical Experience ≠ Ontological Blueprint

Idealists claim that mystical states—unions with the divine, non-dual awakenings, feelings of cosmic unity—reveal the true nature of reality.

But this is epistemological inflation. Mystical experiences are altered states of consciousness, not transparent windows into the cosmos.

They may be meaningful, transformative, even revelatory—but they remain experiences. To treat them as metaphysical maps is to abandon the distinction between interpretation and structure. It's like claiming that dreams reveal the origin of the universe.

7. Jamesian Radical Empiricism Doesn't Support Idealism

The critique invokes William James to support a consciousness-first ontology. But James was a pluralist, pragmatist, and radical empiricist—not an idealist.

He argued that all experiences count as data—including mystical ones—but he did not claim that consciousness was the ontological ground of being. He remained agnostic about metaphysics and skeptical of system-building. To enlist James as an idealist is to misrepresent his open-ended pluralism.

8. Naturalism Is a Framework, Not a Cage

Finally, the critique dismisses attempts to expand naturalism—such as meta-naturalism or superphysicalism—as futile renovations of a crumbling structure.

But this is false. Naturalism is a self-correcting framework, not a static doctrine. It evolves. It absorbs challenges. It expands responsibly—toward systems theory, panpsychism, process metaphysics—without sacrificing empirical integrity.

What naturalism refuses to do is surrender to ontological free-for-alls. It insists on testability, coherence, and conceptual discipline. That's not a cage—it's a scaffold. It's how progress works.

Conclusion: The Illusion of Transcendence

The idealist critique accuses naturalism of trying to renovate a flawed foundation. But it offers no better architecture—only a metaphysical fog in which “Consciousness” becomes everything and explains nothing.

Naturalism may be incomplete—but idealism is unbounded and unjustified. It does not revolutionize philosophy. It dissolves epistemic standards in a warm bath of spiritual self-certainty.

A mature worldview must integrate science, philosophy, and human experience. It must honor subjectivity without collapsing objectivity, and explore consciousness without deifying it.

The future lies not in transcending naturalism but in deepening it—toward a post-materialist naturalism that can accommodate mind, meaning, and complexity without abandoning the world.

Idealism isn't a revolution. It's a regression. One we can no longer afford.