Well then, she [the goddess Diotima] began, the candidate for this initiation cannot, if his efforts are to be rewarded, begin too early to devote himself to the beauties of the body. First of all, if his preceptor instructs him as he should, he will fall in love with the beauty of one individual body, so that his passion may give life to noble discourse. Next he must consider how nearly related the beauty of any one body is to the beauty of any other, when he will see that if he is to devote himself to loveliness of form it will be absurd to deny that the beauty of each and every body is the same. Having reached this point, he must set himself to be the lover of every lovely body, and bring his passion for the one into due proportion by deeming it of little or of no importance.
Next he must grasp that the beauties of the body are as nothing to the beauties of the soul, so that wherever he meets with spiritual loveliness, even in the husk of an unlovely body, he will find it beautiful enough to fall in love with and to cherish–and beautiful enough to quicken in his heart a longing for such discourse as tends toward the building of a noble nature. And from this he will be led to contemplate the beauty of laws and institutions. And when he discovers how nearly every kind of beauty is akin to every other he will conclude that the beauty of the body is not, after all, of so great moment.
And next, his attention should be diverted from institutions to the sciences, so that he may know the beauty of every kind of knowledge. And thus, by scanning beauty’s wide horizon, he will be saved from a slavish and illiberal devotion to the individual loveliness of a single boy, a single man, or a single institution. And, turning his eyes toward the open sea of beauty, he will find in such contemplation the seed of the most fruitful discourse and the loftiest thought, and reap a golden harvest of philosophy, until, confirmed and strengthened, he will come upon one single form of knowledge, the knowledge of the beauty I am about to speak of.
And here, she said, you must follow me as closely as you can.
Whoever has been initiated so far in the mysteries of Love and has viewed all these aspects of the beautiful in due succession, is at last drawing near the final revelation. And now, Socrates, there bursts upon him that wondrous vision which is the very soul of the beauty he has toiled so long for. It is an everlasting loveliness which neither comes nor goes, which neither flowers nor fades, for such beauty is the same on every hand, the same then as now, here as there, this way as that way, the same to every worshiper as it is to every other.
Nor will his vision of the beautiful take the form of a face, or of hands, or of anything that is of the flesh. It will be neither words, nor knowledge, nor a something that exists in something else, such as a living creature, or the earth, or the heavens, or anything that is–but subsisting of itself and by itself in an eternal oneness, while every lovely thing partakes of it in such sort that, however much the parts may wax and wane, it will be neither more nor less, but still the same inviolable whole.
And so, when his prescribed devotion to boyish beauties has carried our candidate so far that the universal beauty dawns upon his inward sight, he is almost within reach of the final revelation. And this is the way, the only way, he must approach, or be led toward, the sanctuary of Love. Starting from individual beauties, the quest for the universal beauty must find him ever mounting the heavenly ladder, stepping from rung to rung–that is, from one to two, and from two to every lovely body, from bodily beauty to the beauty of institutions, from institutions to learning, and from learning in general to the special lore that pertains to nothing but the beautiful itself–until at last he comes to know what beauty is.
And if, my dear Socrates, Diotima went on, man’s life is ever worth the living, it is when he has attained this vision of the very soul of beauty. And once you have seen it, you will never be seduced again by the charm of gold, of dress, of comely boys, or lads just ripening to manhood; you will care nothing for the beauties that used to take your breath away and kindle such a longing in you, and many others like you, Socrates, to be always at the side of the beloved and feasting your eyes upon him, so that you would be content, if it were possible, to deny yourself the grosser necessities of meat and drink, so long as you were with him.
But if it were given to man to gaze on beauty’s very self–unsullied, unalloyed, and freed from the mortal taint that haunts the frailer loveliness of flesh and blood–if, I say, it were given to man to see the heavenly beauty face to face, would you call his, she asked me, an unenviable life, whose eyes had been opened to the vision, and who had gazed upon it in true contemplation until it had become his own forever?
And remember, she said, that it is when he looks upon beauty’s visible presentment, and only then, that a man will be quickened with the true, and not the seeming, virtue–for it is virtue’s self that quickens him, not virtue’s semblance. And when he has brought forth and reared this perfect virtue, he shall be called the friend of god, and if ever it is given to man to put on immortality, it shall be given to him.
(From: Symposium 210a-212b).