Kudos to our good friend Chad for a recent question that inspired these thoughts.
Rorschach, a Swiss psychologist, developed his inkblot test to study a person’s psychological/emotional health. It’s a projective (not an objective) test; that is, you’re show abstract inkblot images that have substantial form to them but which are sufficiently ambiguous. The mind wants to fill in the gaps and resolve the ambiguity and interpret the image definitively as a ‘this’ or a ‘that’. How an individual fills in the blanks reveals that individual, for we each project ourselves in our interpretation of things. What you see reflects as much your own state of mind as it does what’s on the card. I previously appropriated the Rorschach inkblot test as an analogy for thinking about how we ought to read the Bible.
Chad asked whether the Rorschach test might be an analogy also for what the universe itself is, how it works, as created and given to us by God as a context for the emergence of mind and personal existence. I think it’s a helpful analogy, if we take the dynamics involved in the Rorschach test suggest that creation (the cosmos in its entirety as a Rorschach image) is inherently ambiguous; it presents us with questions, a stage upon which we shape and determine ourselves. Who are we? Why are we here? What is the meaning and purpose of existence? We project our internal struggles against the backdrop of all the world throws at us, and humanity appears to be alone in its capacity to contemplate the meaning and purpose of the whole.
Existence imposes itself upon as a desire or drive for meaning, as questions begging to be answered. And over time we become the answers we offer in acts of interpretation. But not just any act of interpretation will do, because there are despairing/violent interpretive acts that are mis-interpretations. Is there an act of interpretation sufficient to resolve the whole Rorschach image of human existence into a unified, meaningful composition? This, Christians claim, is what God accomplishes in Christ. Christ takes the human journey, assuming the entirety of our interpretive embeddedness in the universe, and he interprets creation successfully (non-violently, lovingly, in unfailing love of and submission to God, including our suffering, etc.). He then offers his own humanity as an interpretive act (as logos, as a peaceful-pacific divine-human rhetoric) in whose completeness all may resolve themselves peacefully. Christ embodies humanity’s Rorschach ambiguities and with them resolves creation into its final and peaceful way of being.
To my mind, this is another way of expressing what the Orthodox describe when they talk about the Eighth Day of Creation, the idea being that creation isn’t really created, hasn’t finally arrived at its creative potential, until its meaning is universally resolved through the free acts of participation by all sentient beings in the one definitive and universal act of creative interpretation which is Christ himself. Divine incarnation into human being is thus God personally submitting himself to a Rorschach test (where the ink blot isn’t just a card but is phenomenal experience itself, the whole range of human existence from conception to the grave), comprehending the whole on an existential scale universal enough to resolve its inherent ambiguities, so that those who make Christ’s pattern of perceiving and meaning-making their own live in its life-giving power.