Gaze-Images, Theireisias and Oedipus

Psychotherapist G. Seidler indicates exchangeability in the gaze relationship in his book ‘Der Blick des Anderen’ (The Other’s Gaze).¹ Seidler distinguishes three ‚gaze-images’. The first, that of the narcissist who is already so much blinded by and fascinated by his own image, that he sees nothing other than himself, and with that, actually nothing.

Such is the gaze with which we are born into the world. The second ‘gaze-image’ is found in someone who sees that the other doesn’t see anything either, which is Theiresias’ ‘gaze-image’.

Theiresias is physically blind, but just that makes him sensitive for the ‘inner eye’. Theiresias is not completely blind, but just sees differently, has a different sight. Though he does not see more than others (as he is also narcissistic), but by seeing in double manner he can become an amending ‘gaze-image’. Such is the gaze of a universal scientist, just the same as that of yogi. These ‘see’ more than naive man. However, ‘seeing’ as in the form of a SHINES / SPEAKS, which was supported by ‘seers’ of that type and at that time.

But, actual sight only starts at Oedipus, the third ‘gaze-image’. Oedipus doesn’t only ‘see’. Fortunately, his legend allows scientific substantiation of this third ‘gaze-image’. Oedipus is the one who sees through the Sphinx (the erotic-magic fuss of a woman, or femme fatale). But initially, he doesn’t see through (recognize) himself nor does he see through (recognize) his male desire. First he needs to blind himself so as to see as Theiresias does, in order to see differently.

By further processing this (his biography) intellectually and meditatively does he then represent the third ‘gaze-image’. Only then can he speak of it, even develop a whole theory (during his stay at Kolonos), or autonomous philosophy. Such is the gaze of a mature psychoanalyst, and of a Param Sant.

Anmerkung der Redaktion: Dieser Artikel stammt aus einer Beitragsreihe zum Thema: Analytische Psychocatharsis.