One of the recurring themes in commentary on support for Brexit is that some of it is “religious”. That offers a way to think about some of the anxieties leading people to support it, even if Brexit itself is not the answer, and would harm more of its supporters than it helps.
From the Leave side, Aaron Banks has spoken of “true Brexit” and Nigel Farrage accused Theresa May of “not believing in Brexit” after the General Election. Jacob Rees Mogg has accused other members of the parlimentary committee on Exciting the European Union of being “high priests of Remain”. From the Remain side Rafael Behr has written of the dangers of following the “scriptures of Rees-moggery”, and it’s not unusual to hear support for Brexit dismissed as “religious” when it seems to ignore economic reality.
There are a range of attitudes among Brexit-supporters I’ve spoken with, but the more strident support for Brexit is coming across as having a religious quality.
Some will want to bracket together religion and support for Brexit as irrational, and leave the argument there, but this short-changes both religion and what the support for Brexit. This matters because winning a “People’s Vote” on the terms of Brexit needs some who voted Leave in 2016 to vote the other way, and avoiding the damage that would come from alienating a substantial minority needs a large number of people to change sides. For people to switch sides means they need to feel that their concerns have been heard.
The Hindu epic the Mahabharata belongs to a different age and a different continent to the saga of Brexit. But there’s something in its timelessness and exploration of the complexity of being human that has powerful echoes.
The Mahabharata is a complex epic. The snag with producing a quick summary is its richness is in the detail, in the complexity of what happens across generations and extended families, and the interplay of virtue and messy human reality.
Reducing The Mahabharata to a story of the conflict of good and evil makes sense in Western terms, but looses much of the point of it. I first read it in an attempt to get a better understanding of the Hindus in Bali soon after reading a book on Jung’s lectures on the Ignatian Spiritual Exercises. Jung makes sense of some of Ignatius’ ideas by talking of the devil as the fourth person of the Christian Trinity. His underlying point is that things seem to come on groups of four for humans, raising the question of what’s missing in the Christian concept of the Trinity (God as father son and Holy Spirit). In practical terms of spiritual direction this is a really useful concept because it holds a space for that of God that’s outside people’s conception of God. With more of a psychoanalytic lens, it shifts the dynamic from pushing things away as “evil” or “the devil” in a crudely-dualistic way. One of the fruits of that is to help people own both their limitedness and their capacity for evil, rather than simply to project it onto others who then get labelled as “bad”. Not doing evil things involves owning one’s ability to do just that and choosing not to go there: assuming that evil is what “bad people” do is a recipe for rationalising one’s way into doing appalling things.