The mystic state, surrounded with so much splendour in the lives of the saints—is it really nothing but the ‘normal’ development of the virtues and the gifts? Why, then, do the mystics, a St Bernard, a St Catherine of Siena, a St John of the Cross, seem so different from ourselves? How can the mystical life, which in them abounds in visions, locutions, stigmata and other marvellous experiences, rest on the same principles as our own, devoid of all these things? It would seem to be this consideration that has led many modern theologians and spiritual writers to assume that the mystic state is ‘extraordinary’ in the strict sense, i.e. that it is not in the normal way of sanctity. In fact attempts have been made to divide the spiritual life into two completely separate compartments: the one ascetical and ‘normal’, with an ascetical purgative, illuminative and unitive way, the other mystic and ‘extraordinary’, with the same three ways. There is no necessity to repeat the arguments against this view so convincingly stated by theologians like Saudreau and Garrigou-Lagrange.