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Throughout the M
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edusa’s Hair Obeyesekere notes the importance of a gradual incorporation of symbolism into the

behaviors of female ascetics, which result in resolving their overbearing experiences and putting

pressure on the religious involvement instead. Thus, his interpretation of this fusion consists of

three analogous elements, the existence of a correlation between symptom and an emotional

context, the usage of symbol as a unique solution for an individual’s crisis and, ultimately, applying

a religious form to the concluding transformation.

Symptom and its personal background

First, the deep motivation hidden behind the painful experiences of an individual leads to the

establishment of the behaviors and aberrations which are further resurfaced in a form of a symptom.

In accordance with Freud’s psychoanalytical approach, the initial difficulties within the parenting

model could have led to further drawbacks concerning imbalanced relationships and unresolved

disputes, in the long run resulting in the neglect of the crucial family values and thus evoking a

number of psychological problems. Therefore, the guiding influence, being one of the basic social

factors, directly suggests the presence of a symptom in case of any unconsciously originated signs,

including the act of possession. Hence, on the basis of this reasoning, matted hair are directly

related to the personal crises, but also to their resolution. This find its confirmation in the

Karunavati Maniyo’s case. Her possession is an implicit result of the continuous feeling of guilt

with respect to her family, the mother in particular, adding on to the trauma later present in her

marriage (Obeyesekere, 389). Therefore, the symptom serves as a condensation of the internal

dilemmas in the external form, a bodily representative of the psychological struggle.

Simultaneously, the symptom sets out a noticeable message, which can be redeveloped by

means of comprehension fused with the gained symbolism. The emotional and thus deeply personal

aspect of such communication unavoidably influences other fields of life. However, it does seem to

lack the tool needed to unify them in a coherent way of understanding. Therefore, chaotic and

almost unrelated experiences have a chance to get clarified by means of the symbolic interpretation.
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From this point, e.g. matted hair, physiologically connected with the state of possession, obtain a

manipulatory value, as they are used by the individual to signify the redefining of the symptom.

Therefore, symbolism, as a way of focusing the wide array of struggles, allows for the exchange

and blurs the line between external and internal, social and personal challenges.

Symbol as the solution for personal crisis

The cultural awareness which allows for the establishment of the symbol further facilitates

the flow of emotions and, in general, communication, therefore giving an opportunity for reflection

and redefining of an individual. Symptom, inherently negative, must be considered beneficial only

if it is fully reused or applied towards some more important core idea. One of the possibilities for

such is a transformation of a symptom, present in case of possession. Karunavati, haunted by her

mother for years, even after her ultimate restitution to gods is still receiving messages from her

ancestors. However, previously dangerous and hostile stance re-morphs into helpful and useful one,

serving as Maniyo’s guardian (Obeyesekere, 389). Furthermore, the whole perspective of the

individual gets redefined. Instead of an omnipresent family dilemma hidden behind one’s actions,

the decisions gain a cultural meaning, finding alternative methods to justify the reality (E.-Pritchard,

19).

Following this concept, the process of fusion of symptom and symbol allows for personal

analysis and thus for a re-interpretation of oneself. As opposed to the Western society, focused on

treating symptoms, the symbolism added to the overall comprehension allows for the natural

resurfacing of an individual by means of reflection, thus providing an alternative way of treatment

(Kleinman, 15). This form of re-interpretation, however, still carries the emotional significance.

The participant actively contributed to the image created, being both a form of internal declaration

as well as cultural or even religious icon, representative of the larger cultural perspective. Therefore,

polar to Levi-Strauss opinion, the logical coherence behind the symbol must be directly dependent

on the society in which it is being presented (Levi-Strauss, 192). Thus, symbols, expressed in the
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personal and cultural experience, require strong and personal emotions needed to allow any form of

their beneficial interpretation.

Religion in personal transformation

The strong feelings present on equal with the interpretation of the symbol are balanced with

the religious emotions in order to preserve the cultural context of it. Since religious experiences are

inevitably connected with the given locations and thus cultures, they naturally impose the existence

of the social relations redefined from the perspective of worship. Therefore, by invoking to the

religion, the participants correlate the symbol to the macrocosm it actually represents (Greenwood,

48). This serves as a fundamental reason for using a religious symbol by an individual experiencing

personal challenges. The change of perspective allows for creating its total opposite. Therefore, by

“[converting] patient into priest,” victim is transformed into a powerful religious entity

(Obeyesekere, 393). On the example of Karunavati, her feelings of guilt and loss morph into the

spiritual success, a victory over her negative past (Obeyesekere, 391). This way, the symbol is able

to synthesize divinity and humanity, proving the impossible in Maniyo’s case.

The transformation of the role of wife to the priestess ultimately crosses the line between the

sexuality and the devotion. After experiencing the significant trauma and guilt, the suffering gains

another interpretation, a form of religious martyrdom. In Maniyo’s example, by “converting eros

into agape” she makes a final sacrifice of her ordinary sexuality for sake of her holy relationship

with God, for which she is rewarded with the matted locks. Thus, she attains the highest point of

interpretation, reaching up to a level of a direct communication with the divinity.

Therefore, on the basis of Maniyo’s case, one could argue that at the very core the Asian

interpretation of illness is far more theological than the Judeo-Christian interpretation. By gradual

reinterpretation of the painful experiences, first in an instinctive, unconscious way to a point of a

symptom, then to a stronger, symbolic comprehension of her actions, she was able to redefine her
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life. This confirms the power of the creative interpretation of the symbol, which ultimately allowed

her for reestablishing her social position as well as a moral standard.