Understanding “Mata Agayi” and “Hanuman Agaye”: A Psychoanalytic View of Culture-Bound Syndromes in India

What Are “Mata Agayi” and “Hanuman Agaye”? In many parts of India, especially rural and semi-urban communities, people sometimes report conditions like “Mata agayi” (The Goddess has entered) or “Hanuman agaye” (Possessed by Hanuman). These are examples of culture-bound syndromes—mental and emotional distress that is shaped by the cultural and religious beliefs of a community. Someone with “Mata agayi” might shout, dance, fall unconscious, speak in a different voice, or claim to channel a goddess. With “Hanuman agaye,” the person might show sudden strength, chant religious verses, or become hyperactive and disinhibited. To the community, these are often seen not as mental illness, but as spiritual experiences or possessions—sometimes sacred, sometimes frightening. But what’s really going on under the surface? A Psychoanalytic Perspective: What Lies Beneath From a psychoanalytic lens, especially drawing on Freudian and post-Freudian thought, we might understand these syndromes as unconscious expressions of inner conflict. Let’s break it down:

1. Repressed Emotions Seeking Expression Psychoanalysis teaches us that when emotions like rage, grief, shame, or sexual desire are repressed—often because they are seen as unacceptable in the family or society—they may find a symbolic outlet. In this case, the “entry” of a deity might actually be the mind’s way of giving voice to what cannot be spoken directly. For example, a woman who is otherwise silent or submissive may suddenly speak with authority when “possessed” by a goddess. Her distress becomes more acceptable, even powerful, through this spiritual channel.
2. Superego, Guilt, and Cultural Gaze In Indian society, moral codes and expectations—what psychoanalysis would call the superego—are heavily shaped by religious and familial ideals. When people feel they have violated these codes (even in thought), unconscious guilt can emerge. Being “possessed” allows the person to symbolically displace their guilt onto something external (a deity), offering relief or even forgiveness.
3. Secondary Gain There may also be unconscious benefits to the individual. Someone who is overwhelmed by social pressure, trauma, or lack of control might gain: • Attention or sympathy • A temporary escape from daily responsibilities • A voice in family or community mattersThese “secondary gains” are not faked—they are unconscious and deeply rooted. Why These Syndromes Happen More in Some Cultures These disorders don’t occur in a vacuum. In India, where religious symbols are deeply embedded in daily life, the psyche naturally draws on what is available and meaningful in the culture. Just like Westerners might express anxiety through panic attacks or eating disorders, some Indians express it through possession states or deity-related episodes. The mind picks a form that the society understands. Are These People “Mentally Ill”? Not always. Culture-bound syndromes are not necessarily psychiatric disorders in the way that schizophrenia or depression are. In many cases, the person functions well outside the episode. But in some cases, especially when the episodes are frequent or distressing, they may reflect: • Underlying trauma • Anxiety or depression • Hysteria or dissociation (in psychoanalytic terms) Therapy and Cultural Sensitivity For therapists, especially in India, it’s crucial to approach these phenomena with respect and curiosity, not judgment. Dismissing them as “superstition” may harm the therapeutic relationship. Instead, a therapist can ask: • What was happening before the episode? • What emotions were difficult to express? • What role does the episode play in the person’s life? Psychoanalytic work can help uncover the deeper unconscious themes—such as powerlessness, sexual conflict, or identity struggles—being symbolized through the possession state. Final Thoughts “Mata agayi” and “Hanuman agaye” are not just “rural” problems or “odd superstitions.” They are deeply symbolic responses to inner emotional pain, filtered through culture. From a psychoanalytic view, these episodes are like dreams in the waking world: rich in meaning, often confusing, but never random. They tell us about the suffering, desires, and conflicts that words alone cannot express. By listening with empathy and curiosity, we can begin to understand—not just diagnose—what the mind is trying to say.