“With science we touch the True, the "It" of Spirit. With morals we touch the Good, the "We" of Spirit. What, then, would an integral approach have to say about the Beautiful, the "I" of Spirit itself? What is the Beauty that is in the eye of the Beholder? When we are in the eye of Spirit, the I of Spirit, what do we finally see?”

The Basic Teachings - Part 1: Principles of the Teaching (2009)

Source: Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry (1871), Ch. III : The Master, p. 63
Context: To present a visible symbol to the eye of another, is not necessarily to inform him of the meaning which that symbol has to you. Hence the philosopher soon superadded to the symbols explanations addressed to the ear, susceptible of more precision, but less effective and impressive than the painted or sculptured forms which he endeavored to explain. Out of these explanations grew by degrees a variety of narrations, whose true object and meaning were gradually forgotten, or lost in contradictions and incongruities. And when these were abandoned, and Philosophy resorted to definitions and formulas, its language was but a more complicated symbolism, attempting in the dark to grapple with and picture ideas impossible to be expressed. For as with the visible symbol, so with the word: to utter it to you does not inform you of the exact meaning which it has to me; and thus religion and philosophy became to a great extent disputes as to the meaning of words. The most abstract expression for Deity, which language can supply, is but a sign or symbol for an object beyond our comprehension, and not more truthful and adequate than the images of Osiris and Vishnu, or their names, except as being less sensuous and explicit We avoid sensuousness, only by resorting to simple negation. We come at last to define spirit by saying that it is not matter. Spirit is — spirit.

Letter to Thomas Jefferson (17 January 1820). Often misquoted as "God is an essence that we know nothing of" and attached to a part of his 22 January 1825 letter to Thomas Jefferson.
1820s

The Basic Teachings - Part 1: Principles of the Teaching (2009)

Why Do Religions Teach Love and Yet Cause So Much War?
Context: If you are talking to me about your new car, you are the first person, I am the second person, and the car is the third person.
These pronouns actually represent three perspectives that human beings can take when they talk about the world or attempt to know the world... The fascinating part is that these three perspectives might actually give rise to art, morals, and science. Or the Beautiful, the Good, and the True: the Beauty that is in the eye (or the "I") of the beholder; the Good or moral actions that can exist between you and me as a "we"; and the objective Truth about third-person objects (or "its") that you and I might discover: hence, art ("I"), morals ("we"), and science ("it").

Soren Kierkegaard, For Self-Examination, Hong p. 74
1850s, For Self-Examination (1851), It Is the Spirit Who Gives Life

Letters and Papers from Prison (1967; 1997), The Friend

PENN Address (2004)
Context: When the potatoes ran out, millions of Irish men, women and children packed their bags got on a boat and showed up right here. And we're still doing it. We're not even starving anymore, loads of potatoes. In fact if there's any Irish out there, I've breaking news from Dublin, the potato famine is over you can come home now. But why are we still showing up? Because we love the idea of America.
We love the crackle and the hustle, we love the spirit that gives the finger to fate, the spirit that says there's no hurdle we can't clear and no problem we can't fix.