He perceives. That which he perceives leads him to imagination (hayāl). What he perceives is not the Essence (dhāt) of Him, but only the locus and manifestation (majlā and maẓhar) of His beauty (jamāl). After this, the nafs (the lower self), due to beauty, is abstracted (stripped) from attachments in the form of a body and shadow that it has perceived; this is what is called perfection (kamāl). If there is perfection, beauty is also present with it. For one can only perceive one together with the other. If one is absent, the other is also absent. (Ravza, 288)
Beauty (jamāl) leads to the witnessing of partial beauty; partial beauty leads to the ocean of total perfection (kamāl); and total perfection leads to the expanse of absolute (muṭlaq) beauty. In this state, the nafs inclines to nothing but beauty, desires nothing else, does not fall in love with anything else, nor burns with longing for anything else. One can only fall in love with beauty through light (nūr). One can only fall in love with good (khayr) through existence (wujūd). Good, existence, and light are known. (Ravza, 291)
Majesty (jalāl) means hiddenness (khafā) and comes after the Essence (dhāt). Beauty (jamāl) means manifestation (ẓuhūr) and comes after hiddenness. This succession is not temporal. (Sofyavi, 336)
Let go of anyone who claims the station (maqām) of beauty (jamāl) without having been disciplined by majesty (jalāl). He is a deceiver (dajjal). Such a person has no true place among the people of reality.
Spiritual beauty (jamāl-i maʿnavī) — Tervik: To the one in seclusion (khalwa), say: "My state, my state (alone with Allah)!" If you are in public (jalwa), say: "My state, my state (my state, my state, I am alone with myself)." Keeping the nafs away from desires during seclusion is the foundation for separating it from its desires in public. (Kavânin, 36)
Majesty (jalāl) and beauty (jamāl) are two degrees.
Beauty (jamāl) is not the beauty of form, but the beauty of attribute. (Nafahāt, 64)