Towards a Fourth Narrative

The decline of religion leaves a gap in our global narratives: psychedelics and alignment could join capitalism, science, and democracy as the fourth pillar

Preamble

I’ve become far less shy about my use of psychedelics since returning from a psychedelic retreat in Colorado. It’s also no secret that plenty of Silicon Valley tech bros, millionaires, and billionaires do lots of drugs at Burning Man. It’s one thing to do drugs recreationally, but these substances also have medicinal and therapeutic value. Furthermore, they have entheogenic and spiritual value. We rarely come across a class of substances that have such distinct use cases.

To provide some context, America (and most modernized/industrialized nations) are rapidly secularizing.

America (and most of the West and East) are rapidly becoming irreligious.

Even in nations where religious affiliation is common, the importance of religion is dropping rapidly.

Even in deeply Catholic Spain, the vast majority of people don’t feel like religion is super important in their lives.

I could go into all the reasons for this but the very short version is this:

• Secularization is the process of moving from supernatural and superstitious beliefs to natural and causal beliefs. This is generally the consequence of education and science, both of which are consequences of modernization.

• Modernization is the process of moving from agrarian economies to industrial and post-industrial economies. This requires an educated populace, which includes a broad understanding of STEM, access to modern medicine, and generally comes with civil rights, gender equality, and a raft of other social programs that are generally hostile to patriarchal, superstitious religions.

Another way to look at the receding sphere of religion is to recognize that the role of religion has been eroding for several centuries now. During the Viking era, Christianity came with a full “civilization toolkit” including banking, governance, education, and jurisprudence. The church was responsible for literally every domain of civilization. However, bit by bit, each of those roles has been secularized and institutionalized.

The French Revolution (combined with numerous other lower intensity revolutions across Europe) divorced church and state, secularizing the governance of the land. America was founded explicitly as a secular nation.

Why is this important?

I’ve written extensively about the rise of the Nihilistic Crisis and the subsequent Four Abandonments. The shortest version possible is this: the rise of secularism inevitably and intrinsically drove us towards nihilism; an unraveling of the bedrock of Western epistemic and ontological frameworks. Consider this: the last 2000 years of Western thought and belief has been undergirded by faith in God, a cosmic parental figure who loves and protects us, and tells us we are special. The rise of secularism, invariably, would cause some level of anxiety, despair, and panic as the ontological and epistemic foundations of our civilization crumble.

This has caused no shortage of commentators to bemoan the dangers of nihilism and postmodernism, ranging from Joseph Campbell, Seraphim Rose, and most recently, Jordan Peterson. The chief difference between myself and these men is that I see the decline of superstitious religion as a good sign: the necessary and proper developmental trajectory of any modern civilization. It does not come without its growing pains, but I don’t wring my hands and see it as the end of Western civilization. Perhaps I’m more aligned with Mahatma Gandhi: when asked what he thought of Western civilization he said “I think it is a good idea.”

Nihilistic Civilizational Growing Pains

So, what are some of these growing pains? Some of them are more nebulous than others. Jordan Peterson diagnoses “woke” speech as a sort of Marxist deconstructionist narrative, which in the grand scheme of things, might seem somewhat trivial. Personally, I see the broad rise of depression and anxiety, particularly in young people, as symptomatic of the rise of nihilism. Between climate change and economic despair, young people have less and less hope for the future. Young people, in the prime of their life, should have little to worry about: they have not yet accumulated the bumps and bruises (and age-related pains) that life hits us with as we grow older.

And yet they are lonelier, more anxious, and more hopeless than any generation on record. I will concede that the saturation of the internet in their lives likely has a lot to do with this, as well as intergenerational patterns. But, one of the longest, most durable trends I’ve detected has been the centuries-long rise of nihilism.

It all comes down to narratives. As Yuval Noah Harari observes in Sapiens, the human race can coordinate massive societies with what he calls “fictions”—imaginary stories such as myths, superstitious religions, and narratives of freedom and justice (which he claims freedom and justice do not actually exist, except in our imaginations). While characterizing all these coordinating narratives as “fictions” is partly correct, I think a fairer hypernym would be narratives. To the human brain, everything is a story, true or false. My life’s story is a narrative. The founding of America is a narrative. The history of science and religion are all narratives. Political theater is based on narratives.

From a neurocognitive perspective, the human brain’s ability to understand the world through the lens of stories, myths, and fictions, are all superseded by the centrality of narratives.

A paleolithic hunting party returns, “Bob! I swear to god I just saw the biggest leopard in the jungle! We should go hunt it down!” to which another replies “Just like the time you saw the biggest elephant ever, and it turned out to be a tree, Jim?” Narratives, the ability to communicate stories, have been critical for humanity since before we were fully human.

In fact, we humans have invented three globally coordinating narratives in the form of democracy, science, and capitalism.

1. SCIENCE: Science as a coordinating narrative emerged during the Scientific Revolution of the 16th and 17th centuries, challenging traditional religious and philosophical explanations of the world. This narrative tells the story of humanity's quest to understand the universe through observation, experimentation, and reason. From Galileo's observations to the development of the scientific method, and through to modern breakthroughs like relativity and quantum mechanics, science has become a global enterprise that coordinates the efforts of millions of researchers, institutions, and governments in pursuit of knowledge and technological advancement.

2. CAPITALISM: The narrative of capitalism took shape during the Industrial Revolution of the 18th and 19th centuries, evolving from earlier mercantile systems. It tells the story of economic progress through individual initiative, free markets, and the accumulation of capital. From Adam Smith’s “invisible hand” to the rise of corporations and global trade, capitalism has coordinated vast economic activities across the world. This narrative has shaped everything from national policies to individual career choices, promising prosperity through competition and innovation, while also facing challenges and critiques regarding inequality and sustainability.

3. DEMOCRACY: The democratic narrative has roots in ancient Athens but gained global prominence through events like the American and French Revolutions in the late 18th century. It tells the story of people’s right to self-governance and equal participation in political decision-making. From the expansion of voting rights to the fall of authoritarian regimes, democracy has coordinated massive social and political movements worldwide. This narrative has inspired countless struggles for freedom and equality, shaping constitutions, international relations, and civil society organizations, while continually evolving to address challenges like representation in large populations and the influence of money in politics.

Death of the Fourth Narrative

To put it quit simply, religion, as a whole, was the primary coordinating narrative of Western civilization for nearly two full millennia. Religions use abstract, cosmic referents (such as gods and other cosmogonic myths) however, science, democracy, and capitalism use referents that are both abstract and practical.

In the context of societal narratives, a “referent” is the fundamental concept or entity that a narrative points to or is grounded in—the ultimate source of authority or truth within that narrative system. Referents can be concrete or abstract, provable or unprovable, but they serve as the bedrock upon which the narrative builds its legitimacy and appeal. In science, the referent is objective reality or truth—an abstract yet utilitarian concept that allows science to adapt and self-correct while maintaining its authority. Capitalism’s referent is economic value or productivity, which is both abstract (as the definition of “value” can be debated) and utilitarian (as it can be measured and compared), giving capitalism flexibility and staying power. Democracy's referent is the will of the people, often tied to ideals of equality and justice—concepts abstract enough to be widely applicable yet concrete enough to inspire action and reform. In contrast, traditional religions often have supernatural, unfalsifiable referents (e.g., gods or spiritual realms), which can make them more resistant to empirical challenges but potentially less adaptable to societal changes. The durability of science, capitalism, and democracy as coordinating narratives in an increasingly secular world may be attributed to their referents being both abstract (allowing for broad interpretation and application) and utilitarian (providing tangible benefits or measurable outcomes), striking a balance between flexibility and practicality that allows these narratives to evolve with societal needs while maintaining their core appeal.

In short, from both a neurocognitive and anthropological perspective, there is no difference between science, democracy, capitalism, and religion. They all serve as ontological and epistemic frameworks as well as coordinating narratives.

The Psychedelic Renaissance

Before we proceed, it might help if I characterize what I mean by the “psychedelic renaissance.”

The psychedelic renaissance refers to the multifaceted resurgence of interest in and use of psychedelic substances in the 21st century, encompassing scientific research, cultural exploration, therapeutic applications, and spiritual practices. This movement is characterized by a holistic approach that integrates rigorous scientific studies, growing acceptance in mainstream medicine, and a reevaluation of these compounds’ potential to address mental health issues, explore human consciousness, and facilitate personal and spiritual growth. The renaissance draws upon both modern, evidence-based approaches and traditional wisdom from indigenous cultures, incorporating shamanic practices from Brazilian, Australian, and African traditions, among others. Unlike the countercultural psychedelic movement of the 1960s, the current renaissance emphasizes responsible use and integration across various domains of society. It represents a shift towards viewing psychedelics as versatile tools with multiple applications - recreational, therapeutic, scientific, and spiritual - leading to their gradual integration into various systems and institutions, including legal frameworks in some jurisdictions. This comprehensive approach reflects a growing recognition of psychedelics' potential to offer insights and benefits across diverse aspects of human experience and societal structures.

I have written previously that, perhaps, what society needs is a new Fourth Narrative. At times, I have suggested that postnihilism or Radical Alignment much suffice as that fourth narrative. Postnihilism, which is the rejection of nihilism and transcendence to new realms of meaning, was inspired by my own psychedelic use. You might even call it transnihilism, a journey through nihilism, to the other side. However, this is very abstract and even a bit too woo-woo even for myself. Postnihilism lacks a solid referent other than “it’s not nihilism.” This relativistic, reactionary status makes it temporal and flimsy.

Alignment, on the other hand, is itself a more abstract and utilitarian referent, making it a far better candidate. I have been inspired by Eastern philosophy (namely from India, China, and Japan) as well as shamanic traditions from South America, Australia, and Africa.

Alignment, as a coordinating narrative, can be defined as the recognition and purposeful harmonization of individual and collective actions with the underlying patterns and rhythms of nature, society, and the flow of history. This narrative posits that there exists a universal “Way” or optimal path that permeates all aspects of existence, from the natural world to human societies and personal lives. By understanding and aligning ourselves with these fundamental patterns, we can achieve greater harmony, efficiency, and fulfillment both individually and collectively. The Alignment narrative emphasizes adaptability, recognizing that patterns may shift over time and require continuous observation and adjustment. It promotes a holistic perspective, encouraging us to see interconnections between various systems and scales, from the individual to the global. As a referent, Alignment is both abstract (in its recognition of universal patterns) and utilitarian (in its practical application to decision-making and problem-solving), potentially giving it the durability and flexibility needed to serve as a powerful coordinating narrative in an increasingly complex and interconnected world.

While in the early phases of refinement, I do think there is some substance to the narrative of Alignment. I am not certain that this could be a globally coordinating narrative, however. I do suspect that this narrative would resonate with many Eastern cultures, as well as more spiritual and progressive Westerners.

My intuition, my gut instinct, is that there is something here. I believe that psychedelics and Alignment, somehow, will figure into the creation of a coordinating Fourth Narrative for humanity. This is, after all, is not so different from Timothy Leary’s turn on, tune in, and drop out call to action, or Terence McKenna’s archaic revival. I think I’m merely building on their work, with the added benefit of extensive reading and AI to help me.

Before we close, I want to elucidate three key mechanisms of psychedelics that I suspect will aid in the construction of a Fourth Narrative. In short, they are:

1. Democratization of Mystical Experiences: Psychedelics make profound spiritual encounters accessible to a wider audience, challenging traditional religious hierarchies. This democratization reduces gatekeeping of spiritual wisdom and fosters a more personally engaged, experiential spirituality without intermediaries or dogmatic trappings.

2. Ontological Shock: Psychedelics induce profound shifts in one’s understanding of reality, consciousness, and self. These experiences, including ego dissolution and altered perceptions of time and reality, provide a repeatable mechanism for widespread ontological exploration and collective reevaluation of our understanding of existence.

3. Epistemic Humility: Psychedelic experiences often lead to increased open-mindedness, reduced dogmatism, and greater comfort with ambiguity. This fosters a recognition of the limits of one’s knowledge, enhancing curiosity and flexibility in thinking, potentially reducing ideological polarization and promoting more nuanced discussions on complex topics.

In other words, structured intentional use of psychedelics can really “shake up” your worldview. Now let’s unpack each of these mechanisms in greater detail.

Key Mechanisms of the Psychedelic Renaissance

Democratization of Mystical Experiences

The democratization of mystical experiences refers to the unprecedented accessibility of profound, transformative spiritual encounters through psychedelic substances. Historically, such experiences were often the domain of religious leaders, shamans, or those who underwent extensive spiritual training. Psychedelics have the potential to make these experiences available to a much wider audience. Some are called entheogens: substances that help you meet the divine.

This democratization occurs through several mechanisms. First, the increasing legalization and decriminalization of certain psychedelics in various jurisdictions are making them more accessible. Second, the growing body of scientific research is legitimizing their use and reducing stigma. Finally, the development of therapeutic protocols and guided sessions is providing safer, more structured contexts for these experiences.

The implications of this democratization are far-reaching. It challenges traditional religious hierarchies and the monopoly on spiritual wisdom. It also has the potential to foster a more personally engaged and experientially based spirituality, where individuals can directly access profound states of consciousness without intermediaries.

Ontological Shock

Ontological shock describes the profound and often unsettling shift in one’s understanding of reality that can result from psychedelic experiences. It represents a repeatable mechanism that can have significant philosophical and spiritual impacts across the world.

Psychedelics have the unique ability to temporarily alter one’s perception of reality, consciousness, and self. Users often report experiences that challenge their fundamental beliefs about the nature of existence, consciousness, and the self. These experiences can include:

1. Ego dissolution: A sense of self dissolving or merging with the universe.

2. Time distortion: Altered perception of time, including experiences of timelessness.

3. Mystical-type experiences: Feelings of unity, sacredness, and ineffability.

4. Encounters with entities: Perceived communication with non-ordinary beings.

The repeatable nature of these experiences through psychedelic use provides a unique opportunity for widespread ontological exploration. As more people undergo these experiences, it could lead to a collective reevaluation of our understanding of consciousness and reality.

Epistemic Humility

Epistemic humility refers to the recognition of the limits of one's knowledge and understanding. In the context of psychedelics, it often manifests as increased open-mindedness, exploratory attitudes, and existential curiosity, rather than rigid conclusions about reality.

Psychedelic experiences often confront users with the vastness and complexity of consciousness and reality. This confrontation can lead to:

1. Increased openness: Greater willingness to consider new ideas and perspectives.

2. Reduced dogmatism: Less certainty about previously held beliefs.

3. Enhanced curiosity: Stronger drive to explore and understand oneself and the world.

4. Comfort with ambiguity: Increased ability to hold contradictory ideas or sit with uncertainty.

This epistemic humility can have profound personal and societal implications. On a personal level, it can lead to greater flexibility in thinking and enhanced creativity. On a societal level, it could foster more nuanced discussions about complex topics and reduce ideological polarization.

Psychedelics play a crucial role in fostering epistemic humility by providing experiences that often defy easy explanation or integration into existing belief systems. This can challenge users to reconsider their assumptions and approach knowledge with greater humility and curiosity.

Towards a Fourth Narrative

While I believe that humanity is in need of a Fourth Narrative, and I believe that psychedelics, postnihilism, and Alignment have a role to play, I don’t yet feel confident that this new narrative has taken shape. Rather, I think what I’ve done here is that I’ve begun building the toolkit with which we will construct the Fourth Narrative. It’s like we’re assembling a mosaic, a stained-glass window and we’ve gotten the first bits together, some of the glass tiles and lead as well as some of the tools.

When I began this journey, I felt like I was blind, feeling around in the dark. My psychedelic experiences, combined with my writing, felt confused and clumsy. Now, however, I feel as though I’ve at least found a candle in the dark and perhaps even a compass to get my bearings.

Thank you for reading to the end. By participating in this discussion, you’re helping assemble the pieces of this mosaic. I hope to normalize psychedelics, such that the movers and shakers and influencers of our society can speak more openly about psychedelics.

Midjourney’s depiction of a utopian future in the style of a stained glass window.