This was my second time reading The Search for the Real Self and it continues to be the most influential, eye-opening book I’ve ever read. Masterson’s 1988 work is important if you want to understand the psychology of being human in our modern age. He deftly describes human vulnerabilities and Faustian dilemmas commonly seen in themes by great writers like Dostoevsky (Crime and Punishment), Tolstoy (Anna Karenina), Joyce (A Portrait of the Artist as a Young Man), Proust (The Prisoner), Lewis (The Silver Chair) and Kafka (The Trial). In the one almost literary moment in Masterson’s writing about personality disorders, he states: “They cannot seek, for they are blind; they cannot fight, for they have no weapons with which to do battle. Unable to face their fate, they make a virtue of their incompetence and passivity. Their chains become a refuge; their way of life in all its human misery is defended as their pathway to salvation.” The people Masterson describes are controlled by their unknown face, they do not know themselves and their world as well as they should.
The book discusses symptoms and clinical treatment for borderline and narcissistic personality disorder, but because Masterson describes everything so well, the reader can see the humanity in these disorders and how certain symptoms also relate to everyone at some point in their life. Relying heavily on research by Austrian-American psychoanalyst Margaret Mahler, Masterson claims that development of one’s “real self” is influenced by how well they are able to separate from their mother as an infant. If the separation is not successful, the felt abandonment depression is so strong that it reverberates throughout their life, and these chains will help keep people from self-actualization later at key moments, where perhaps they choose a false path because it relieves anxiety and pain (i.e. choosing the easy job, the safe partner, or a community where everyone looks like you). His theory is his justification for the creation of personality disorders and also how well (or not so well) people develop throughout life. While Masterson leans heavily on this Freudian interpretation of human development throughout the book, he does also imply there can be other stressors in someone’s life that could throw them off balance, and a conflict wouldn’t necessarily always be traceable to the mother-infant relationship.
What follows a false, incongruous path to development Masterson later explains, is what he calls the “Six Horseman of the Psychotic Apocalypse: Depression, Panic, Rage, Guilt, Helplessness (hopelessness), and Emptiness (void).” Luckily, he never gets too esoteric or conceptual as books on psychology often do, but instead utilizes numerous case studies and real life examples to prove his points. This makes the book more enjoyable to read and more relatable. What Masterson is really describing underneath it all, is the difference between someone who becomes their authentic self and asserts themselves, versus someone who tries but is unable, or maybe doesn’t know how. So how do people continue past setbacks and push back when faced with life’s obstacles? How do people mature and become truly themselves in our modern age? Is that even possible when someone has a personality disorder? Personal meaning in life must be created, not accepted as Masterson states, and the process of creating it requires testing and experimentation. But what if someone has personal baggage (a personality disorder, trauma, etc.) that inhibits them from necessary experimentation?
Masterson dives into these topics and while most of the book is about the consequences of a ‘“false self,” he does also give numerous examples of asserting one’s “real self” and not being afraid of that path. Possibly the best part of the book is the end when he psychoanalyzes three artists (Jean-Paul Sarte, Edvard Munch, and Thomas Wolfe) and shows how they overcame obstacles in life and used art (writing, painting) to self-actualize. He goes more in detail with Wolfe. He traces Wolfe’s life to show that it is in human creativity and imagination that people can engage their true selves (besides confronting their past and true feelings in therapy). For the majority of the population that are not artists however, Masterson highlights that creativity in innovative thinking and problem solving also enables them to experiment in love and work, and thus evade the clutches of the Psychotic Apocalypse mentioned previously. The one criticism in Masterson’s treatment approach would probably come from someone like Jungian analyst Nathan Schwartz-Salant (The Borderline Personality: Vision and Healing), who would probably counter-argue that this kind of imaginative model is also necessary in clinical treatment, in addition to the projection model.
From my own point of view, the connections between this book and the current political and social climate in the United States is that just as the borderline will avoid the abandonment depression (or “feeling bad”) by acting out and choosing an authority figure who will relieve them of the task of taking responsibility for themselves, the United States is resembling other countries who have selected authoritarian political figures who do the same thing. It would seem that societies do not want the burden of doing the necessary work it takes to be independent or democratic. The effect is a false “Faustian” path that trades their independence for someone to guide their life for them, and someone who will keep them from feeling the difficult feelings one must confront in order to grow as a person or society. If I were also to go out on a limb with my limited knowledge of psychoanalyst Joan Lachkar’s term “dual projective identification,” I would say that just as patients with personality disorders frequently describe their childhoods as concentration camps and their parents as prison guards, the United States, and other countries, have recreated a similar scenario by detaining thousands of people without due process and breaking up families. Each side in the political sphere projects its inner, unwanted fears onto the other and in this case, it is as if one side has over-identified with that projection, which in turn, has reinforced the other’s distorted feelings of “badness.” It is not typical for people to invite their own submission, or ask for the subjugation of others, but if they had a weakness inside they were not aware of, or a fear that dominated their inner psyche, then chances are it might be projected outward and become reality.
The connections between this book and the world (in my point of view) can be seen where countries kill innocent women and children in border wars all in the name of security. Relinquishing independence and morality might seem like a small price to pay in order to feel safe and avoid the anxiety and depression needed for a healthy sense of self, or in this case, an ethically responsible country. But what really is that cost when it comes with innocent blood on one’s hands? After reading this book, I would argue that those political actions are a result of not only leaders who need psychoanalytic therapy – since they are helping turn our world into societies with more borderline and narcissistic traits – but also the result of dangerous projections from all of us in society on a “false path.” It is not a stretch to say that we are a world dominated by personality disorders, and that is why this book is such an important clarifying book for our times. The disorders are not always explicit and not ones that can be clinically diagnosed for they frequently operate underground, out of sight, and deep in one’s subconscious. But they are there nonetheless. It doesn’t take an expert to diagnose one country’s brutal aggression towards another as psychologically unstable or possessing “borderline/narcissistic rage.” It also doesn’t take an expert to diagnose a leader’s unfathomable lack of empathy by denying people life-saving resources as pathological or narcissistic. We are living in a world where the blind are leading the blind, and where incalculable destruction always seems avoidable. As Masterson so eloquently described years ago, our way of life in all its human misery, is defended as its pathway to salvation.