Myths have been transmitted without determined authorship in Korea. Mythic subjects59) who created myths in ancient Korea have not been known. However, by the psychoanalyst Jacques Lacan’s theory, information of mythic subjects could be drawn from narratives’ expression and characters of myth, because expressions hold mythic subject’s desire and gaze. In the level of psychoanalysis, mother is the Other who interprets a baby’s desire in its signals. As an infant desires mother, mythic subjects desired mother. In myth, the desire was expressed as ‘mother goddess’. Mother goddess as Other projects the gazes of mythic subjects. At first, Korean mythic subject depicted a goddess as mother nor a spouse nor a maid. Later, goddess expressed as spouse and a maid. Korean mother goddesses are mainly two types: goddess nature and female giant. Goddess nature is a deity who resides in natural beings like mountains, water, a bear and an imaginary animal like a combination of chicken and dragon. The other type is female giants. She was so big she could be laid her body between mountains and island. Mother was regarded as a mountain, at the same time mother regarded as a divine being, a national ancestor of ancient kingdom. All these four different beings treated as ‘one being’ naturally and harmoniously. In this way, mythic signified was formed by layers of metaphor in ancient Korea. The mythic way of combining all four beings is by metaphor and imagination. For example, two different beings, that is, a mother and a mountain were merged into a being by metaphor. Motherhood of mother was transferred into mountain and then, mountain gained the new signified, a mother. Once metaphor is formed, mountain was regarded as a mother. Like this way, mother became a divine being, a national ancestor as well as a mountain. Nationwide found female giant’s narrative has several types. Among the types, the depiction of huge female body is understood as a reflecting mythic world view because mythic subjects have more interests in the features of being itself comparatively. Meanwhile the other types of narrative seem afar from mythic era. The productive motherhood was imagined into enormous volume by the mythic gaze. The motherhood is so great enough to be a giant. Even though the giant does not bear children, her body represented itself a signifier of productivity, creativity as like mother’s body. Therefore, her productivity could be easily connected to female giants’ creative works, such as formulation of mountain, water stream in the other female giant myth. In light of the relationship with amain leading character, the characteristics of mother goddesses are various in Korean ancient myth. A type of self-sufficient goddess is self-regulating. She has no relation with spouse even when she bore children. A type of complementary goddess, aiding son’s mythic task. A goddess with lack asking phallus in Lacanian sense has not her own law or order. The gaze of mythic subjects of ancient Korea, corresponds to child’s gaze who happened to see mother as Other in the developmental times of the Oedipus complex. The Korean mother goddesses can be analyzed in accordance with the gaze as below. Ungnyeo[웅녀, 熊女] of proto-Chosun projects mythic subjects’ gaze at the third time of the Oedipus complex with symbolic father’s intervention. Ungnyeo prayed for her pregnancy to male god Hwanung[환웅, 桓雄]. Yuhwa [유화, 柳花] of Koguryeo and Junggyeon-moju[정견모주, 正見母主] of Kaya project mythic subject’s gaze at the second time of Oedipus complex. The mother and child’s harmonious relationship is dramatized in the events of narrative while the male spouse gods, Haemosu[해모수, 解慕漱] and Ibiga[이비 가, 夷毗訶] are situated behind the events. They are imaginary father at this time. Seosul-seongmo[서술성모, 西述聖母] of Silla projects mythic subjects’s gaze at the first time of Oedipus complex. The goddess bore child without spouse. Seosul-seongmo was an embodied figure of self-sufficient mother by child. Female giants is self-sufficient, independent. She regulates her by her own law. This goddess has no lack which finds her Lacanian phallus from the other god or any other relations. Goddess projects the gaze of mythic subjects. Korean mythic subjects experienced the times of Oedipus complex and bore Korean goddess with mythic imagination, mythic metaphor. The gaze moved from mother to spouse and the third person maid in Korean ancient myths. It means mythic subject’s psychological desires and gaze on mother moved and changed.