Cautionary Words from Pseudo-Dionysius
1092B ...Each rank around God conforms more to him than the one farther away. Those closest to the true Light are more capable of receiving light and of passing it on. Do not imagine that the proximate here is physical. Rather what I mean by nearness is the greatest possible capacity to receive God. If then the rank of priests is that most able to pass on illumination, he who does not bestow illumination is thereby excluded from the priestly order and from the power reserved to the priesthood. For he is unilluminated. A man thus deprived is, in my view, insolent if he muscles in on priestly functions, when, without fear or shame, he unworthily pursues the divine things. He thinks 1092C God knows nothing of what he knows is going on within him. He imagines he can deceive the One whom he falsely calls "Father." He dares to be like Christ and to utter over the divine symbols not anything that I would call prayers but, rather, unholy blasphemies. This is no priest. He is an enemy, deceitful, self-deluded, a wolf in sheep's clothing ready to attack the people of God.
[From the translation by Luibheid and Rorem published by Paulist Press, pp. 274-5.]
1105D But there is a further point to understand. Theological tradition has a dual aspect, the ineffable and mysterious on the one hand, the open and more evident on the other. The one resorts to symbolism and involves initiation. The other is philosophic and employs the method of demonstration. (Further, the inexpressible is bound up with what can be articulated. The one uses persuasion and imposes the truthfulness of what is asserted. The other acts and, by means of a mystery which cannot be taught, it puts souls firmly in the presence of God.
1105C ...But let us not suppose that the outward face of these contrived symbols exists for its own sake. Rather, it is the protective garb of the understanding of what is ineffable and invisible to the common multitude. This is so that in order that the most sacred things are not easily handled by the profane but are revealed instead to the real lovers of holiness. Only these latter know how to pack away the workings of childish imagination regarding the sacred symbols. They alone have the simplicity of mind and t he receptive, contemplative power to cross over to the simple, marvelous, transcendent truth of the symbols.