If Donald Trump and Robert F. Kennedy Jr. really do team up to “make America healthy again” from the White House, the implications would be surprisingly trippy. On Sunday, at his rally in Madison Square Garden, Trump said he would let Kennedy “go wild” on health, food, and medicine if he wins the presidential election. The next day, Kennedy shared that Trump had promised him control of several agencies, including the CDC, the FDA, the Health and Human Services Department, the National Institutes of Health, the U.S. Department of Agriculture, “and a few others.”

Kennedy, an anti-vaccine advocate, has not explained how such a position—which does not currently exist within the U.S. government—might be created. But a recent post on X offers some clues about what his leadership might entail. He outlined a number of products and interventions he wants released from federal “suppression,” including raw milk, ivermectin, and sunshine. The very first item on his list was psychedelics.

Since the 1960s and ’70s, when mushrooms and LSD were considered inseparable from the anti-war movement and hippie culture, psychedelic drugs have been culturally associated with the American left. But in this election cycle, many prominent people who’ve expressed support for or have personally used psychedelics, such as Kennedy and Elon Musk, have rallied behind Trump, the hard-right candidate. Over the past few years, libertarians, wellness influencers, research scientists, MAGA die-hards, and titans of corporate tech alike have endorsed hallucinogenic drugs. It’s clear that modern psychedelic users and advocates, as a group, have no consistent political slant. Instead, they may reveal the polarization that already plagues us.

Although the use of psychedelics long predates American politics, about half a century ago, the substances began to take on a distinctly political valence in the United States. Psychedelic advocates championed the idea that these drugs would end wars and promote left-wing ideals. In 1966, the poet Allen Ginsberg told a roomful of ministers that if everyone tried LSD, “we will all have seen some ray of glory or vastness beyond our conditioned social selves, beyond our government, beyond America even, that will unite us into a peaceful community.” The Harvard psychologist Timothy Leary wrote in 1968 that “turning on people to LSD is the precise and only way to keep war from blowing up the whole system.”

Echoes of that philosophy still resound today, in speculations that wider psychedelic use would encourage personal and political action on climate change, or that MDMA will help eradicate all trauma by 2070. But now you’re just as likely to encounter psychedelic use in clinical trials as a mental-health treatment, as a tool for spiritual exploration, or in more individualistic applications such as optimizing and enhancing productivity. In contemporary U.S. society, there is no longer one psychedelic culture. “If the only thing you knew about someone is that they’re pro-psychedelics, that wouldn’t necessarily be an obvious indication of their political affiliation,” Aidan Seale-Feldman, a medical anthropologist at the University of Notre Dame who studies the current psychedelic renaissance, told me. “It is surreal that in this era of so much division and difference in the U.S. that psychedelics are something that people would actually have in common.”

[Read: When does a high become a trip?]

An affinity for psychedelics may be bipartisan these days, but when it comes to current advocacy, “it seems like those on the right promote psychedelics more than the left,” Jules Evans, a philosopher who directs the Challenging Psychedelic Experiences Project, told me. Before the FDA rejected MDMA-assisted therapy as a treatment for PTSD this summer, members of Psymposia, a nonprofit that describes itself as offering “leftist perspectives on drugs,” raised concerns about the approval. Rick Perry, the conservative governor of Texas, said of psychedelic legalization last year that “at the federal level, this is more supported by the Republicans.”

Last week, the German psychedelic investor Christian Angermayer wrote on X that many attendees at a recent psychedelics event in San Francisco were pro-Trump, “some of them very openly.” In recent years, Silicon Valley has moved both to the right and toward psychedelics. Musk, Trump’s largest donor, has said that he has a ketamine prescription for depression, and has been reported to take other psychedelics. Rebekah Mercer, a benefactor of Breitbart News and of Trump’s 2016 presidential campaign, gave $1 million to MDMA research. Peter Thiel, a co-founder of PayPal, has invested millions in companies researching psilocybin and other psychedelics; Thiel is also the vice-presidential candidate J. D. Vance’s mentor, and was Vance’s largest donor during his 2022 senate race.

Kennedy hasn’t said whether he’s used hallucinogenic drugs, but he has talked about how ayahuasca helped his son process his grief over his mother’s death. Before he dropped out of the presidential race and endorsed Trump, Kennedy had “more psychonauts around him than any presidential candidate in American history,” Evans said. Kennedy’s vice-presidential pick, Nicole Shanahan, was once married to the psychedelic enthusiast and Google co-founder Sergey Brin, from whom she separated after taking ketamine and having sex with Musk. (Shanahan denies the affair.) Kennedy’s former senior adviser Charles Eisenstein has said that psychedelics are necessary to “get us out of the Matrix.”

Groups with varying political or cultural motives have long dabbled with psychedelics. The CIA wanted to use LSD as a truth serum during enemy interrogations, or as a brainwashing tool, or as a weapon on the battlefield to incapacitate soldiers. President Richard Nixon, who signed the Controlled Substances Act in 1970, which prohibited many psychedelics, was close friends with Claire Booth Luce, a Republican Congress member and staunch advocate for psychedelic therapy. (Once, while she was tripping on LSD, Nixon called her for advice about his upcoming debate with John F. Kennedy. She had to call him back later.) But on the right, such views were mostly fringe. “If Richard Nixon could be alive today and see the Republican governor of Texas advocating for psychedelics, it would completely blow his mind,” Benjamin Breen, a historian at UC Santa Cruz and the author of Tripping on Utopia, told me.

Even five years ago, psychedelics might have been accurately described as a horseshoe issue, picking up people on both extremes of the political spectrum. But today, the drugs are more like a magnet, attracting Americans indiscriminately. Thanks to years of positive coverage in both traditional media and extreme outlets such as Breitbart, “psychedelics did go mainstream in the U.S.,” says Nicolas Langlitz, an anthropologist at the New School and the author of Neuropsychedelia. The number of young adults using mushrooms has nearly doubled over the past three years, and use of other psychedelics is increasing too. “The mainstreaming of psychedelics perhaps ironically signals the end of the psychedelic community,” Ido Hartogsohn, an assistant professor of science and technology studies at Bar-Ilan University and the author of American Trip, told me.

One of the paradoxes of psychedelics is how they can sometimes amplify ideas people already hold or the values of the communities they’re immersed in, but at other times (such as during therapy) they can provide an opportunity for radical change. Leary thought this was the influence of “set and setting”—that a person’s mindset and environment can affect whether a psychedelic experience ends up hardening or cracking open a person’s worldview. Hartogsohn has argued that the social and cultural context in which the psychedelic experience happens matters too. And right now, the American cultural context is hyperpolarized. That might help explain why, as Evans wrote in March, “psychedelics don’t seem to dissolve the arguments of the culture wars of the last few years. They amplify them.”

This year, social-media users have circulated AI-generated videos of Trump and Musk renouncing their wealth and power after an ayahuasca ceremony, and choosing to instead devote their lives to those less fortunate. But as much as Americans yearn to reduce the country’s political polarization, the idea that psychedelics will automatically do so is a fantasy. “People may be taking the same drugs, but they are imagining very different futures,” Evans said. Psychedelic enthusiasts have long hoped that widespread acceptance of the drugs would usher in utopia. Instead, it may actually reveal how starkly American visions of utopia diverge.

Everything about the staging of Kamala Harris’s “closing argument” rally Wednesday night on the White House Ellipse seemed designed to frame the upcoming election as a referendum on democracy. Flanked by American flags and surrounded by banners that screamed FREEDOM, the Democratic nominee delivered her speech against the same backdrop that Donald Trump used on January 6 when he addressed the crowd that went on to storm the Capitol.

“So look,” Harris said about halfway through her speech. “In less than 90 days, either Donald Trump or I will be in the Oval Office …”

Scattered shouts of You will! You will! echoed from the audience near the stage. In my conversations with Harris supporters afterward, their confidence seemed authentic. To a person, everyone I talked with believed they were on the verge of victory—that Harris would defeat the “wannabe dictator” once and for all, pull America back from the brink, and save the world’s oldest democracy from descending into facism.

Then I would ask a question they found dispiriting: What if she doesn’t?

It’s a question that’s been on my mind for months. We are in a strange and precarious political moment as a country: With four days left in one of the closest presidential races in history, supporters of both campaigns seem convinced that they are going to win—and that if they don’t, the consequences for America will be existential.

Trump and his allies have already clearly signaled what they will do if he loses: Claim victory anyway, declare the election rigged, and engage in another conspiracy to overturn the result, whether by litigation, extra-Constitutional arm-twisting, or even violence. The pressure campaign is unlikely to work; as Paul Rosenzweig noted in The Atlantic, none of the officials overseeing vote tabulation in battleground states is a partisan election denier. Still, this full-frontal assault on the validity of the election represents an ongoing threat.

If Harris loses, the response from her coalition would almost certainly be less dramatic and damaging; unlike Trump, she has committed to accepting the result. But as the election nears and panic over Trump’s authoritarian impulses reaches a fever pitch in certain quarters, I’ve begun to worry that prophecies of democratic breakdown following a Trump reelection could become self-fulfilling. What happens to America if Harris voters have fully internalized the idea that democracy is on the ballot, and then “democracy” loses?

In 2016, Trump’s surprise victory was met with a groundswell of small-d democratic energy. There were marches in the streets, and record-breaking donations to the ACLU, and waves of grassroots organizing. Subscriptions surged at newspapers committed to holding the new administration to account; books about combating tyranny became best sellers. The energy wasn’t contained to the liberal “resistance” movement. Conservative expats launched their own political groups and publications. As my colleague Franklin Foer recently wrote, the warnings of impending autocracy in America at the time “helped propel a spirit of loud, uncompromising opposition to Trump.”

That energy contributed to record-high turnout in the 2020 election, when Trump was defeated. To many people outside the MAGA coalition, Joe Biden’s victory represented a triumphant climax in the narrative of the Trump era. And had the one-term, twice-impeached president simply receded into a Mar-a-Lago exile, the story might have ended with a tidy civic moral: An aspiring authoritarian was vanquished in the most American way possible—at the ballot box. Democracy wins again.

But of course the story didn’t end there. And the fact that, four years later, Trump is within a coin flip of returning to the Oval Office has created some dissonance in liberal America. Trump has, in his third campaign, been more explicit than ever about his illiberal designs. He has talked about weaponizing the Justice Department against his political enemies, replacing thousands of civil servants with loyalists, and revoking broadcast licenses for TV networks whose news coverage he doesn’t like.

Democrats have sought to warn voters about the threat that these actions would pose to democracy—sometimes dialing up the rhetoric in an effort to wake Americans to the peril. But the messaging seems to have had an unfortunate dual effect, deeply stressing out voters already inclined to believe it while largely failing to resonate with the undecided and politically disengaged. Last week, The New York Times reported on a memo circulated by the leading pro-Harris super PAC warning Democrats that persuadable voters weren’t being moved by messages that focused on the former president’s authoritarianism. “Attacking Trump’s fascism is not that persuasive,” the email read. Compared with 2020, fewer Americans are telling pollsters that they are highly motivated to vote, or that this is the most important election of their lifetime.

Within a certain segment of Harris’s base, though, the struggle against autocracy remains very much top of mind. And if you spend too much time online monitoring the discourse, as I do, you might come away with the impression that, for many, Election Day will be the decisive moment in the battle for American democracy. Some liberals are even making plans to leave the country if Trump wins. Biden’s son Hunter recently told Politico he was worried that Trump’s reelection would mean “losing our democracy to a fascist minority” and warned that a second Trump term “is potentially the end of America as we’ve known it.”

I’ve heard similar sentiments from my most anxious Harris-voting friends and family members. And I’ve wondered whether another Trump victory would spur in them the same spirit of post-2016 activism or send them spiraling into fatalism and disengagement.

On Wednesday night, Harris was careful in her speech not to wallow too much in the doom and gloom of an imperiled democracy. But she did take aim at her opponent’s illiberalism. She said that Trump was “out for unchecked power” and warned that if elected, he would enter the Oval Office with an “enemies list.” She alluded to the country’s birth in revolt against a “petty tyrant,” and described Americans who have fought over centuries to defend and promote democracy around the world. “They did not struggle, sacrifice, and lay down their lives only to see us cede our fundamental freedoms, only to see us submit to the will of another petty tyrant,” Harris declared to cheers.

In my conversations after the speech, many supporters, teary-eyed and high on adrenaline as Beyoncé’s “Freedom” still blared from the speakers, were understandably loath to talk about what they’ll do next week if their candidate loses. But they politely indulged me.

Alyssa VanLeeuwen, a mom from Maryland who brought her eighth-grade daughter to the rally, emitted a guttural agghh when I posed the question to her. “Democracy is absolutely on the line,” she told me. A Trump victory, she said, would mean a bleak and uncertain future for her daughter. “I’m scared. I’m terrified if that happens.”

When I asked her if she thought that fear would translate to disillusionment or activism, she paused to give it thought. “I think,” she said, “everybody’s going to go to battle again to try to fight for their neighbors.”

I spoke with another Harris supporter who asked me not to use her name (“My family could be targeted”). She, too, called the prospect of Trump’s reelection “terrifying.” She said that Trump would herald “the return of McCarthyism” as he used federal power to root out and punish his political enemies, and went on to lay out in vivid detail the various worst-case scenarios of a second Trump term. But when I asked her whether she thought American democracy itself might be destroyed, she said no. “We have 300 million people in this country,” she told me, “and I don’t think we would allow that.”

This attitude was shared by almost everyone I spoke with that night on the Ellipse. Some of them told me about friends, glued to cable news and doomscrolling on their phones, who might tend toward fatalism if Trump wins again. But the people I met—the kind who travel long distances and wait outside in the cold for hours to attend political rallies—were not thinking of Election Day as a singular make-or-break moment. They seemed to know that, no matter who wins, America will still be a democracy next week, and the week after that. Its preservation depends, in part, on not pegging its fate to the outcome of any one election.

Before leaving the Ellipse, I met Salome Agbaroji, a 19-year-old Harvard student who had traveled from Cambridge to see Harris speak. As a poet, she spends a lot of time thinking about the language that shapes our politics, and she told me she resents what she considers hyperbolic rhetoric in the media about the end of democracy. A professor had recently taught her the root of the Greek word for democracy—demos, meaning “people,” and kratia, meaning “rule.” The power of the people doesn’t disappear overnight just because the White House is occupied by an illiberal leader.

“I don’t think democracy lives in an institution,” Agbaroji told me. “Democracy lives in the people.” As long as people hold on to “that spirit, it will be hard to kill.”