The Buddhist perspective suggests that suffering is fundamental to human existence. While some may find this viewpoint overly bleak, it is clear that contemporary Western society is grappling with widespread issues such as stress, anxiety, depression, and addiction, all of which contribute to human suffering.

According to evolutionary psychologist Robert Wright, much of this suffering stems from a disconnect between the environments in which we evolved and the modern world we inhabit. Our biological development was shaped by selective pressures that favored survival and reproduction, leading to certain traits that can be detrimental in today's context.

Historically, surviving to reproductive age required acute danger detection and avoidance. Thus, our evolution equipped us with a highly sensitive sympathetic nervous system, commonly known as the fight-or-flight response. When activated, this system elevates stress hormones like adrenaline, raising heart rates and blood pressure.

In ancient environments filled with genuine threats, this physiological response was vital. However, in our present-day society, the actual dangers that necessitate such a response are few. Most threats have been engineered out of existence, meaning our survival rarely hinges on our capacity to flee or confront danger.

Nevertheless, our evolutionary history has left us with highly reactive sympathetic nervous systems that can trigger at the slightest provocation. Everyday situations like traffic jams or stressful meetings can inadvertently activate this response, leading to unnecessary stress and anxiety. Over time, this can culminate in depression, addiction, and various forms of suffering.

Another evolutionary byproduct that contributes to human suffering is our dopamine-driven reward system. For most of human history, our survival depended on seeking food and mating opportunities. This led to brain chemistry that encourages anticipation of rewards, driving us to pursue them.

Research shows that dopamine levels spike during the anticipation of rewards, surpassing the levels experienced upon receiving them. This ensures that we are always in pursuit but rarely satisfied. In past environments where food was scarce, this mechanism was adaptive. However, in today's context, where rewards are readily available, it leaves us in a perpetual state of unfulfilled desire, manifesting as anxiety, depression, and addiction.

These mismatches between our biology and modern environment raise the question: What can we do to alleviate human suffering? This article proposes two broad strategies: 1) modify our environment to align with our biology or 2) adjust our biology to fit our environment.

The first option, reverting our environment to one that matches our biological needs, is not appealing. It would necessitate reintroducing food scarcity and life-threatening dangers—conditions most would prefer to avoid. Thus, it seems more pragmatic to adapt our biology to align with our current comfortable surroundings, achievable through two primary methods.

One approach involves high-tech solutions, such as gene editing and neuro-technologies (like brain-computer interfaces or specially designed neurochemicals), aimed at reprogramming aspects of our biology that are no longer beneficial. For instance, researchers are exploring the potential of CRISPR technology to understand the role of GABA receptors in depression, which may lead to genetic interventions to treat or prevent this condition.

The second approach is through low-tech solutions. Meditation, for example, has been shown to alleviate stress and anxiety while fostering feelings of calm and gratitude. Additionally, recent studies into psychedelics suggest that therapies involving substances like MDMA or psilocybin can have lasting positive effects on mental health.

Neuroscience research indicates that both meditation and psychedelics can induce enduring changes in our biology. Specifically, they appear to reduce activity in the default mode network (DMN), a collection of brain regions that are most active during mind-wandering, rumination, and thinking about the past or future. This network is notably active in individuals experiencing anxiety and depression.

Evidence suggests that both meditation and psychedelic-assisted therapies can lower levels of anxiety and depression while simultaneously decreasing DMN activity. Some neuroscientists theorize that these interventions mitigate anxiety and depression by dampening DMN activity, thereby modulating our biological responses to the stresses of modern life.

Faced with the choice between high-tech biological modifications and low-tech interventions, it is important to consider the implications of each. High-tech methods come with significant costs and risks, both for individuals and society as a whole. For instance, even if gene editing were to be deemed safe (a considerable assumption), it could lead to dystopian outcomes reminiscent of works like "Brave New World" or "GATTACA," where attempts to control evolution result in a fractured and homogenized society. Similarly, neuro-technologies raise concerns about cognitive freedom and privacy due to their vulnerability to hacking. The resource allocation required for such interventions also warrants scrutiny regarding opportunity costs.

In contrast, low-tech methods like meditation and psychedelic-assisted therapies pose far fewer risks and costs. Meditation, for example, has minimal financial requirements and very few associated risks. Extensive research supports the safety of psychedelics when administered alongside therapeutic guidance, with the primary concern being the potential for triggering psychosis in individuals predisposed to such conditions. Thus, careful screening is necessary to ensure safety.

Considering the relative effectiveness, safety, and cost-effectiveness of low-tech interventions compared to high-tech alternatives, it seems wise to prioritize the development and dissemination of these approaches. This strategy could also prepare us to better direct the development of high-tech solutions should we choose to pursue them in the future.

High-tech interventions like gene editing and neuro-technologies are not inherently good or bad; their impact on humanity will largely depend on how we, as a society, choose to develop and implement them. To do so responsibly, we will need the wisdom that low-tech interventions, such as meditation and psychedelic-assisted therapy, can foster. Therefore, promoting these low-tech solutions should be a priority, regardless of whether we eventually explore high-tech options to align our biology with our environment.

To facilitate the spread of these low-tech interventions, we must enhance accessibility and education. Public schools could integrate meditation and mindfulness practices, such as yoga and breathing exercises, into their curricula. Mental health advocates and providers should also work to incorporate these techniques into mainstream medical practices.

Moreover, if psychedelic-assisted therapy receives FDA approval, policies should be established to ensure safe access for potential beneficiaries while screening out those at risk for psychosis. Regulations must also guide providers in helping patients integrate the insights gained during their psychedelic experiences into everyday life. In these ways, we can reshape our environment not by reverting to the past but by evolving to support our self-directed biological evolution.

Additionally, other environmental modifications can help reduce suffering. Research indicates a connection between mental health and access to green spaces. Individuals residing in areas with greenspaces report lower levels of stress, anxiety, and depression, along with improved overall well-being and healthier cortisol levels. Engaging in community activities also contributes to reduced anxiety and depression. Therefore, designing environments that include greenspaces and opportunities for community involvement can further alleviate suffering.

It is crucial to recognize that a certain degree of suffering is likely an intrinsic part of the human experience. While this suffering can often lead to feelings of isolation, it can also serve as a powerful catalyst for connection. It is a universal experience that can unite us through shared understanding. Unfortunately, our society often discourages open discussions about suffering, relegating such conversations to therapists or trusted confidants. This avoidance prevents us from embracing vulnerability, which can foster deeper connections and enhance well-being, as we are inherently social beings. Our modern environment, however, can be isolating, further contributing to our suffering. Thus, it is vital that any measures we take to alleviate suffering also bring us closer together as a human community.