But how are you to see into a virtuous Soul and know its loveliness? Withdraw into yourself and look. And if you do not find yourself beautiful yet, act as does the creator of a statue that is to be made beautiful: he cuts away here, he smoothes there, he makes this line lighter, this other purer, until a lovely face has grown upon his work. So do you also: cut away all that is excessive, straighten all that is crooked, bring light to all that is overcast, labour to make all one glow of beauty and never cease chiselling your statue, until there shall shine out on you from it the godlike splendour of virtue, until you shall see the perfect goodness surely established in the stainless shrine.

Beauty is the virtue of the body as virtue is the beauty of the soul

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?

The things that we can see with our physical eyes are mere shadows of reality. If they appear ugly and ill formed, then what must be the ugliness of the soul in sin, deprived of all light? The soul, like the body, can undergo transformation in appearance. In sin it appears as completely ugly to the beholder. In virtue it shines resplendently before God.

Beauty captivates the flesh in order to obtain permission to pass right to the soul.

Everyone should consider his
body as a priceless gift from
one whom he loves above all, a
marvelous work of art, of
indescribable beauty, and
mystery beyond human conception, and so delicate that
a word, a breath, a look, nay, a
thought may injure it.

The soul is placed in the body like a rough diamond; and must be polished, or the lustre of it will never appear. And ’tis manifest, that as the rational soul distinguishes us from brutes; so education carries on the distinction, and makes some less brutish than others.

The sensitive eye can never be able to survey, the orb of the sun, unless strongly endued with solar fire, and participating largely of the vivid ray. Everyone therefore must become divine, and of godlike beauty, before he can gaze upon a god and the beautiful itself. Thus proceeding in the right way of beauty he will first ascend into the region of intellect, contemplating every fair species, the beauty of which he will perceive to be no other than ideas themselves; for all things are beautiful by the supervening irradiations of these, because they are the offspring and essence of intellect. But that which is superior to these is no other than the fountain of good, everywhere widely diffusing around the streams of beauty, and hence in discourse called the beautiful itself because beauty is its immediate offspring. But if you accurately distinguish the intelligible objects you will call the beautiful the receptacle of ideas; but the good itself, which is superior, the fountain and principle of the beautiful; or, you may place the first beautiful and the good in the same principle, independent of the beauty which there subsists.

The interiorization of beauty presupposes nobility of soul and at the same time produces it.

There are two kinds of beauty, one being of the soul and the other of the body,
That of the soul is revealed through intelligence, modesty, right conduct,
Generosity and good breeding, all of which qualities may exist in an ugly man;
And when one's gaze is fixed upon beauty of this sort and not upon that of the body,
Love is usually born suddenly and violently.

Next to this, we must consider the soul receiving its beauty from intellect,

But when a great artist or a great writer lays hold upon either sort of ugliness he transfigures it instantaneously. With a touch from the magic ring he metamorphoses it into beauty. His Is a sort of fairy alchemy. His Is a sort of fairy alchemy. When Velasquez, paints Sebastian, King Philip's dwarf, he gives him such an appealing look that we read the poor creature's secret and see the tragedy it involved — a man forced to get his living by discarding his human dignity, and becoming a toy, a living joke. The more poignant his martyrdom, within that misshapen body, the more beautiful the artist's work.
When Millet paints a poor rustic leaning upon a hoe, a wretch broken by fatigue, scorched by the sun, degraded as a beast of the field, he has only to add an expression of resignation in order to make this hideous nightmare a magnificent symbol of humanity. When Shakespeare gives us Tago or Richard III, and when Racine gives us Néron and Narcisse, moral ugliness, interpreted by minds so clear, so penetrating, becomes a marvelous theme of beauty.

Then the soul, freed from vice, purged by studies of true philosophy, versed in spiritual life, and practised in matters of the intellect, devoted to the contemplation of her own substance, as if awakened from deepest sleep, opens those eyes which all possess but few use, and sees in herself a ray of that light which is the true image of the angelic beauty communicated to her, and of which she then communicates a faint shadow to the body.

So every spirit, as it is most pure,
And hath in it the more of heavenly light,
So it the fairer bodie doth procure
To habit in, and it more fairely dight
With cheerful grace and amiable sight:
For of the soule the bodie forme doth take; For the soule is forme, and doth the bodie make.