This, my dear Socrates," said the stranger of Mantineia, "is that life above all others which man should live, in the contemplation of beauty absolute; a beauty which if you once beheld, you would see not to be after the measure of gold, and garments, and fair boys and youths, whose presence now entrances you; and you and many a one would be content to live seeing them only and conversing with them without meat or drink, if that were possible-you only want to look at them and to be with them.
But what if man had eyes to see the true beauty-the divine beauty, I mean, pure and dear and unalloyed, not clogged with the pollutions of mortality and all the colours and vanities of human life-thither looking, and holding converse with the true beauty simple and divine?
Remember how in that communion only, beholding beauty with the eye of the mind, he will be enabled to bring forth, not images of beauty, but realities (for he has hold not of an image but of a reality), and bringing forth and nourishing true virtue to become the friend of God and be immortal, if mortal man may.
Would that be an ignoble life?" Such, Phaedrus-and I speak not only to you, but to all of you-were the words of Diotima; and I am persuaded of their truth.
And being persuaded of them, I try to persuade others, that in the attainment of this end human nature will not easily find a helper better than love: And therefore, also, I say that every man ought to honour him as I myself honour him, and walk in his ways, and exhort others to do the same, and praise the power and spirit of love according to the measure of my ability now and ever.
The words which I have spoken, you, Phaedrus, may call an encomium of love, or anything else which you please.
When Socrates had done speaking, the company applauded, and Aristophanes was beginning to say something in answer to the allusion which Socrates had made to his own speech, when suddenly there was a great knocking at the door of the house, as of revellers, and the sound of a flute-girl was heard.
Agathon told the attendants to go and see who were the intruders.
"If they are friends of ours," he said, "invite them in, but if not, say that the drinking is over." A little while afterwards they heard the voice of Alcibiades resounding in the court; he was in a great state of intoxication and kept roaring and shouting "Where is Agathon?
Lead me to Agathon," and at length, supported by the flute-girl and some of his attendants, he found his way to them.
"Hail, friends," he said, appearing-at the door crown, with a massive garland of ivy and violets, his head flowing with ribands.
"Will you have a very drunken man as a companion of your revels?
Or shall I crown Agathon, which was my intention in coming, and go away?
For I was unable to come yesterday, and therefore I am here to-day, carrying on my head these ribands, that taking them from my own head, I may crown the head of this fairest and wisest of men, as I may be allowed to call him.
Will you laugh at me because I am drunk?
Yet I know very well that I am speaking the truth, although you may laugh.
But first tell me; if I come in shall we have the understanding of which I spoke?
Will you drink with me or not?" The company were vociferous in begging that he would take his place among them, and Agathon specially invited him.
Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.
The lover of beauty is described as content to live 'without meat or drink' if they could behold beauty.
Diotima's staged ascent from love of beautiful bodies → beautiful souls → beautiful pursuits → beautiful knowledge → Beauty itself; the canonical scala amoris that grounds Plotinus's On the Beautiful and Bruno's Eroici Furori — distinct from generic spiritual_ascent in that eros is the specific motive force.
[auto] The passage explicitly recounts Diotima's teaching on the ascent from love of physical beauty to the contemplation of Beauty Absolute.
Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.
The passage advocates for a life of 'contemplation of beauty absolute' as the highest human activity.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The text states that through this contemplation one becomes 'the friend of God and be immortal'.