A new wave of psychological research suggests that, contrary to long-held beliefs about the dangers of anger, engaging with feelings of rage—specifically in the form of revenge fantasies—can play a pivotal role in the emotional processing and recovery of trauma survivors. According to a recent article by a leading trauma therapist published in Psychology Today, such fantasies may help restore feelings of empowerment and catalyse deeper healing, provided they are approached safely and under professional guidance (psychologytoday.com).
The idea that rage and fantasies of revenge might have a constructive purpose in mental health runs counter to the prevailing attitudes in both popular culture and many traditional therapeutic paradigms, which often cast anger as an emotion to be suppressed or redirected. The article chronicles the experience of a trauma survivor—referred to as Abigail—who endured a horrific mass shooting. In therapy, Abigail confessed to powerful feelings of revenge against the perpetrator. Rather than dismissing these feelings, her therapist, after extensive groundwork to ensure Abigail’s safety, invited her to explore these fantasies within the confidentiality of a therapeutic relationship.
Why does this matter to Thai readers? In Thai culture, like many across Asia, the concept of ‘jai-yen’ (cool-heartedness) is highly valued, and emotional restraint is widely encouraged as a social virtue. Expressions of intense anger or vengeful thoughts are typically frowned upon and may even be a source of personal shame. This can make it especially challenging for Thai trauma survivors to process feelings that run counter to cultural expectations. The research outlined in the article suggests that, rather than being dangerous or shameful in themselves, such emotions—when explored in a safe, supportive setting—may unlock pathways to healing that would otherwise remain blocked by shame, repression, or guilt.
Key findings from the article highlight how revenge fantasies, when managed within a context of safety, can reestablish a sense of empowerment for survivors who have become accustomed to feeling powerless. Drawing from the work of renowned trauma expert Judith L. Herman, the therapist explains that the revenge fantasy is often “a mirror image of the traumatic memory, in which the roles of perpetrator and victim are reversed.” This reversal can help trauma survivors experience a preliminary form of emotional justice, granting them the agency their trauma took away. Over time, as this newfound sense of power takes root, the frequency and intensity of revenge fantasies typically diminish or disappear altogether.
Moreover, the process is not solely about empowerment—it is often the crucial first step towards accessing deeper emotions, such as grief and survivor’s guilt, which can be even more challenging to confront. In Abigail’s case, once she embraced the empowering feeling of her revenge fantasy, it allowed her to tap into the lingering pain and remorse she felt for being unable to protect her loved ones. Only after this breakthrough did her recurring revenge fantasies subside, suggesting that the purpose they served had been fulfilled.
However, the article also cautions that not every trauma survivor will benefit from this approach. Research cited by psychologist Michelle P. Maidenberg indicates that repetitive or graphic revenge fantasies can, for some individuals, increase distress rather than alleviate it, especially when explored outside the safety of a therapeutic alliance. In such cases, these intrusive thoughts can become as distressing as the original trauma itself. Therefore, trauma-focused clinicians should always conduct thorough safety assessments before delving into such topics and must continually monitor their clients for signs of increased risk or emotional destabilisation.
From a Thai context, the implications are profound. Thailand’s collectivist society places emphasis on harmony and conflict avoidance, often leaving those who experience rage or revenge fantasies feeling isolated or defective. These new insights highlight the importance of destigmatising such feelings and ensuring that trauma care providers—be they clinical psychologists, social workers, or lay counselors attached to Buddhist temples—are equipped to handle the full spectrum of post-traumatic emotions without judgement.
Historical and cultural considerations are paramount here. Anger and retribution have long been moral quandaries in Buddhist philosophy, with the Dhammapada warning against the cycle of vengeance: “Hatred is never appeased by hatred in this world. By non-hatred alone is hatred appeased.” However, modern therapists suggest that respectfully acknowledging—even fleetingly inhabiting—the desire for revenge is not an endorsement of violence, but a step towards relinquishing it through deeper emotional reconciliation. This nuanced understanding dovetails with recent trends in Western trauma therapy, where “holding space” for all emotions is regarded as essential to authentic healing (judithherman.com).
Looking ahead, the integration of these therapeutic principles within Thailand’s fast-evolving mental health sector could represent an important step in bridging Western trauma theory and local healing practices. Already, some Thai therapists are pioneering approaches that combine elements of mindfulness-based cognitive therapy (MBCT) with culturally informed counseling styles, making therapy more accessible to those who might otherwise reject it as incompatible with Thai values (bkkkids.com).
There are potential pitfalls, too. Without robust safeguards, discussions of revenge could be misinterpreted or even fuel unhelpful cycles of rumination. For this reason, the article stresses that such fantasies should never be acted upon, and must only be explored when the survivor feels a strong sense of personal safety, has developed a supportive network, and retains access to professional guidance. Acting out revenge fantasies, rather than merely imagining them, has the potential to escalate risk and hinder recovery.
For Thai practitioners and trauma survivors alike, the findings present a compelling invitation to reconsider anger—not as an enemy to be vanquished, but as a messenger with a crucial role in the journey towards wholeness. This could mean developing new training programmes for local therapists on safely facilitating the exploration of “forbidden” emotions, adapting materials into the Thai language, and encouraging community leaders to challenge harmful taboos around emotional expression.
What does this mean for Thai readers seeking actionable insights? Firstly, if you are struggling with intrusive, vengeful thoughts following trauma, recognise that these do not make you a bad person or a danger to others. It may be helpful to seek out a trained mental health professional—either within the formal system or through a respected community or religious leader—who can help you safely process your emotions. It is important to ensure your own safety and that you do not intend to act on these fantasies. Secondly, friends and families supporting trauma survivors must avoid shaming or minimising expressions of anger. Instead, listen deeply, affirm psychological safety, and gently guide your loved ones towards appropriate help. Lastly, policies and educational campaigns by the Ministry of Public Health could explicitly address the role of emotion in trauma recovery, challenging cultural norms that may keep suffering hidden in the shadows (moph.go.th).
As Thailand’s mental health community grows increasingly sophisticated, there is an opportunity for the nation to model a wise, compassionate approach to trauma—one that honours traditional wisdom while remaining open to the latest scientific understanding of the mind. By reframing rage as a pathway, rather than a barrier, to healing, Thai society can offer new hope to those carrying the heaviest burdens.
Sources: psychologytoday.com, judithherman.com, bkkkids.com, moph.go.th.