morning experience of ravishment was also tangible and visual.^121 None of
Ambrose’s personal experiences exhibit the visual dynamic, but those that do are
related to the direct encounter with Christ whether here on earth with Peter, Mary, or
a person facing death or his saints in heaven who behold the radiant beauty of Jesus.
Ambrose’s metaphorical use of ravishment alerts readers to the importance of
the spiritual senses.^122 This significant aspect of Ambrose’s anthropology was
introduced in chapter 4 though little was said about its nature and purpose. Just as a
person has five external senses to perceive life spiritual writers from at least the time
of Origen spoke of the internal spiritual counterparts to these external senses.
Ambrose described the senses as the “windows of the soul” and therefore a person
must be vigilant to “guard” these gates of awareness.^123 While the senses are
susceptible to temptation and can lead a person astray the “spiritual senses [are also]
... the very way by which we must receive sweetnesse and strength from the Lord
Jesus.”^124 Interestingly angels play a critical role in Ambrose’s understanding of the
senses, especially at the time of death. He quotes from Gregory saying, “sometimes
by heavenly inspiration they [i.e. those facing death] penetrate with their spiritual
eyes the very secrets of heaven itself.”^125 The stimulation of the spiritual senses can
greatly deepen a person’s experience.
(^121) Ambrose, Looking Unto Jesus (^) , 796.
(^122) For an introduction to the spiritual senses see Sheldrake, “Senses, Spiritual.” s.v.
and McGinn, Foundations Mysticism, 121-4. For Bernard’s usage of the spiritual
senses see McGinn, 123 Growth Mysticism, 185-90.
124 Ambrose, Media (1657), 50. cf. War with Devils, 57.^
125 Ambrose, Ambrose, Looking Unto JesusCommunion with Angels, 47.^ , 277. The Gregory reference is Dia. I.4.c.16.