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In studying the qualities of the individual psyche which are the raw material of group psychology, Freud was led to compare the phenomena of love and hypnosis with those of the group. His epigram that “hypnosis is a society of two” is well-known and has stimulated several interesting studies. “Hypnosis,” he wrote, “is distinguished from a group formation by this limitation of number, just as it is distinguished from being in love by the absence of directly sexual tendencies.” In comparing love with hypnosis, he found important similarities:
There is the same humble subjection, the same compliance, the same absence of criticism, towards the hypnotist just as towards the loved object. There is the same absorption of one's own initiative; no one can doubt that the hypnotist has stepped into the place of the ego ideal … it would be more to the point to explain being in love by hypnosis than the other way round.1
This description is no doubt justified, but certain contrasts between love and hypnosis are also plain and show that, in relation to the group, there is more than a difference of sexual factors and number.
In love, it is true, the Super-Ego gives up criticism of the object. But in hypnosis, the Super-Ego seems to give up all judgment. In love, we find reasons (real and illusory) to support our fascination. In hypnosis, we follow without rational thinking at all.
In love, we act to win the approval and possession of the object. In hypnosis, we obey with no thought of external reward. In hypnosis, the object can never be won.
Love and hypnosis do not support groups but tend to dissolve
them. It is well-known (to Freudians and to most other people) that sexual relations tend to have an adverse effect on group relations. A person in love cares only for the approval and conquest of his beloved. He tries to substitute an autonomous group of two for the society of which he is a part. He tends to be jealous of all other social ties. The person under hypnosis resembles a per