Beauty is one in the universe, and, whatever form it assumes, it always arouses a religious feeling in the hearts of mankind.

In its real sense, beauty is the illumination of your soul

Beauty means this to one person, perhaps, and that to another. And yet when any one of us has seen or heard or read that which to him is beautiful, he has known an emotion which is in every case the same in kind, if not in degree; an emotion precious and uplifting. A choirboy's voice, a ship in sail, an opening flower, a town at night, the song of the blackbird, a lovely poem, leaf shadows, a child's grace, the starry skies, a cathedral, apple trees in spring, a thorough-bred horse, sheep-bells on a hill, a rippling stream, a butterfly, the crescent moon — the thousand sights or sounds or words that evoke in us the thought of beauty — these are the drops of rain that keep the human spirit from death by drought. They are a stealing and a silent refreshment that we perhaps do not think about but which goes on all the time....It would surprise any of us if we realized how much store we unconsciously set by beauty, and how little savour there would be left in life if it were withdrawn. It is the smile on the earth's face, open to all, and needs but the eyes to see, the mood to understand.

But there is nothing that makes its way more directly to the Soul than Beauty, which immediately diffuses a secret satisfaction and complacency through the imagination, and gives a finishing to any thing that is Great or Uncommon.

After all, though beauty be deceitful, and favour be vain, yet beauty is the most exquisite gift ever lavished by fairies around an infant cradle. Its charm is nameless ; it wins us, we know not why — and lingers on our memory, we know not wherefore. Whether in the animate or the inanimate world, it is the cause of our most delicious sensations ; it belongs to the imagination, for it calls up within us whatever of poetry may be lurking in the "hidden mines of thought." It is the attribute of all that is most glorious in existence — it is on the azure sky — it clothes the earth as with a garment — it rides triumphant over the purple bosom of the sea. Look within our hearts, it has originated all that is ideal in our nature. Beauty is the shadow flung from heaven on earth — it is the type of a lovelier and more spiritual existence, and the broken and transitory lights that it flings on this our sad and heavy pilgrimage, do but indicate another and a better sphere, where the beautiful will also be the everlasting. The homage involuntarily paid to its mysterious influence is but an unconscious acknowledgment of its divine origin, and its eternal future.

Perhaps, the good and the beautiful are the same, and must be investigated by one and the same process; and in like manner the base and the evil. And in the first rank we must place the beautiful, and consider it as the same with the good; from which immediately emanates intellect as beautiful. Next to this, we must consider the soul receiving its beauty from intellect, and every inferior beauty deriving its origin from the forming power of the soul, whether conversant in fair actions and offices, or sciences and arts. Lastly, bodies themselves participate of beauty from the soul, which, as something divine, and a portion of the beautiful itself, renders whatever it supervenes and subdues, beautiful as far as its natural capacity will admit. Let us, therefore, re-ascend to the good itself, which every soul desires; and in which it can alone find perfect repose. For if anyone shall become acquainted with this source of beauty he will then know what I say, and after what manner he is beautiful. Indeed, whatever is desirable is a kind of good, since to this desire tends. But they alone pursue true good, who rise to intelligible beauty, and so far only tend to good itself; as far as they lay aside the deformed vestments of matter, with which they become connected in their descent. Just as those who penetrate into the holy retreats of sacred mysteries, are first purified and then divest themselves of their garments, until someone by such a process, having dismissed everything foreign from the God, by himself alone, beholds the solitary principle of the universe, sincere, simple and pure, from which all things depend, and to whose transcendent perfections the eyes of all intelligent natures are directed, as the proper cause of being, life and intelligence. With what ardent love, with what strong desire will he who enjoys this transporting vision be inflamed while vehemently affecting to become one with this supreme beauty! For this it is ordained, that he who does not yet perceive him, yet desires him as good, but he who enjoys the vision is enraptured with his beauty, and is equally filled with admiration and delight. Hence, such a one is agitated with a salutary astonishment; is affected with the highest and truest love; derides vehement affections and inferior loves, and despises the beauty which he once approved. Such, too, is the condition of those who, on perceiving the forms of gods or daemons, no longer esteem the fairest of corporeal forms. What, then, must be the condition of that being, who beholds the beautiful itself?

True beauty is a ray
That springs from the sacred depths of the soul,
and illuminates the body, just as life
springs from the kernel of a stone and
gives colour and scent to a flower.

He will always see the most beauty whose affections are the warmest and most exercised, whose imagination is the most powerful, and who has most accustomed himself to attend to the objects by which he is surrounded.

The perception of beauty, being a strict adequation and not a subjective illusion, essentially entails, on the one hand, a sense of satisfaction for the intelligence, and on the other, a sentiment at once of security, infinity, and love. Of security: because beauty is unitive and excludes, by means of a kind of musical evidence, the fissures of doubt and worry; of infinity: because beauty, by its very musicality, melts all hardness and limitations, thus freeing the soul from its constrictions, be it only in a minute and remote manner; of love: because beauty conjures love, that is to say, it draws the soul to union and hence to unitive extinction.

Beauty is a pledge of the possible conformity between the soul and nature, and consequently a ground of faith in the supremacy of the good.

There is nothing that makes its way more directly into the soul than beauty.

When beauty fires the blood, how love exalts the mind!

Beauty awakens the soul to act.

When, indeed, men speak of Beauty, they mean, precisely, not a quality, as is supposed, but an effect - they refer, in short, just to that intense and pure elevation of soul - not of intellect, or of heart.