An initiate is not the same as a mystic. Being an initiate having an intuitive comprehension of what reason cannot explain is a very deep process; it is a slow transformation of the spirit and of the body, and it can lead to the exercise of superior abilities, even to immortality. But it is secret, intimate; it does not show itself externally; it is modest, lucid, detached. That is why initiates do not indulge in mysticism. For them, a mystic is a slave, a site of the manifestation of the numinous, through which site the signs of a secret can be observed.
The initiate encourages the mystic and uses him as you might use a telephone, to establish long-distance contact, or as a chemist might use litmus paper, to detect the action of a particular substance. The mystic is useful, because he is conspicuous. He broadcasts himself.
Initiates, on the contrary, are recognizable only to one another. It is they who control the forces that mystics undergo. In this sense there is no difference between the possession experienced by the cavalos and the ecstasies of Saint Theresa of Avila or Saint John of the Cross.
Mysticism is a degenerate form of contact with the divine, whereas initiation is the fruit of long askesis of mind and heart. Mysticism is a democratic, if not demagogic, phenomenon; initiation is aristocratic.
~ from Umberto Eco
Foucault's Pendulum

~ Elisabet Sahtouris
