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There are different psychological types, formed by different matrixes of trauma or different ways of surviving trauma. For instance, with Theweleit's fascist soldier-males, we're dealing with a particular kind of trauma which suppresses the capacity for pleasure, and instead forms a sense of self around the experience of pain. With so-called psychopaths, we're often dealing with people who had a supportive parent who was unable to protect them from a second, authoritarian and abusive parent. They arrive at the idea that the only way to be safe is to fight and dominate harder than others. With depression, the source of life-meaning is cut off because of blockages between the upper and lower body. Obsessives can remember, but block feeling and are persecuted by their own superego. Whereas what used to be called hysterics, can feel but not remember; it's as if the body tells the story. Different wounds may require different healing practices. And also, there's a whole bunch of stuff that's unconscious and that we can't see. That's what's too easy about the idea of trauma: it's something we can usually specify, remember, and narrate (at least after a bit of therapy). The deeper dynamics which form personality-structures are a lot harder to excavate.

Anarchists, rebels and radicals aren't a homogeneous group in terms of psychological type. I've come across psychopathic and hysterical anarchists. But I think a lot of us belong to the schizoid cluster as defined by Klein (which encompasses things like autism, bipolar, schizophrenia and SPD, in the mainstream typologies, as well as various subclinical equivalents). This involves a persistence of flow-states but also stronger than usual bodily blockages. We've retained a lot of the emotional structure of very early childhood. We've generally grown-up in a world which feels hostile and un-nurturing; this experience probably goes back into early childhood. When we're empowered and effective, this corresponds to Klein's manic mechanisms; when we're burnt-out, this corresponds to depressive mechanisms; and we can also slip over into paranoia. We haven't formed strong master-signifiers like other people. We're prone to depersonalise because the body becomes too painful. We might struggle to develop spontaneous bodily movements, or develop these only as an effect of conscious practice. We generally can't cope with high-pressure competitive culture and so tend to drop out. Lowen talks about hippy drop-out culture as a mainly schizoid phenomenon. Then we try to rebuild situations modelled on the creation of a "good" world providing fulfilment, while fighting the "bad" world. We can only function socially through what Lowen calls a "barricade" - a subjective stance of holding strongly to particular positions so as to keep a self-world unity in place. If we lose this, we either retreat into a self-isolation response or suffer full psychotic breaks.

There might also be a trauma structure involved at the level of relationships to authority. Just as there's an "authoritarian personality" type, there's an "anti-authoritarian personality" which experiences authority, command, demands for compliance as intolerably threatening and responds with fight or withdrawal. And this may well involve authority-trauma which is re-experienced in each situation of authority, but also a real incompatibility of one's psyche with rigid social structures. I don't think this should be dismissed as "anarchists have daddy issues"; it's real contact with the real problems of authoritarianism that brings about the trauma (whether this is fathers or pigs or teachers etc).

I've not read enough on this yet, but healing practices for schizoids differ from those for neurotics. Lowen talks about body blocks especially diaphragm breathing, and expressing aggression. The trick is to keep oneself in an active rather than passive formation, to form nodes of meaning which knot things back together, to keep some of the aspects of mania without the denial of pain which accompanies it. Of course, a lot of the practices of autonomous spaces historically worked to faciliate this process, whereas both statist repression and idpol control culture work strongly against it. I think there's a lot to Fanon's view that people can't overcome trauma without standing up and venting anger at the right targets. This requires the kind of empowerment which only happens in successful revolt. Though, exodus practices seem to have some effects as well. The Buddhist/yoga practice cluster fits well with schizoid personality-structures, but the denial of the body and desire worry me.