As it is probably more profitable for a Dominican to address a Dominican's concerns; and, as those concerns pertain to us all, it seems wise to take a look at what Garrigou-Lagrange has to say about the mystical life in general and ultimately about St. John of the Cross. Throughout the bolded emphases are mine.
from Christian Perfection and Contemplation
Reginald Garrigou-LagrangeWe shall note two important consequence of this doctrine.
1) Since sanctifying grace is the beginning of eternal life and since every just soul enjoys habitual union with the Blessed Trinity dwelling in it, the mystical union, or the actual, intimate, and almost continual union with God, such as is found here on earth in holy souls appears as the culminating point on earth of the development of the grace of the virtues and of the gifts and as the normal, even though rather infrequent, prelude to the life of heaven. This mystical union belongs, in fact to the order of sanctifying grace; it proceeds essentially from "the grace of the virtues and of the gifts" and not from graces gratis datae, which are transitory and in a sense exterior (as miracles and prophecy) and which may accompany it. The mystical life is Christian life, which has, so to speak, become conscious of itself. It does not give us the absolute certainty that we are in the state of grace, a certitude which, according to the Council of Trent, would presuppose a special revelation, but as St. Paul says: "The Spirit Himself giveth testimony to our spirit, that we are the sons of God." He makes us know this, observes St. Thomas, "by the filial love which He produces in us."
2) As the life of grace is essentially ordained to that of glory, the normal, although in fact quite rare, summit of its development should be a very perfect disposition to receive the light of glory immediately after death without passing through purgatory; for it is only through our own fault that we will be detained in that place of expiation, where the soul can no longer merit. Now this very perfect disposition to immediate glorification can be nothing other than an intense charity coupled with the ardent desire of the beatific vision, such as we find them particularly in the transforming union, after the painful passive purifications which have delivered the soul from its blemishes. Since nothing unclean can enter heaven, in principle a soul must undergo these passive purifications at least in a measure before death while meriting and progressing, or after death without meriting or progressing.
These consequences to which we will return, disclose the grandeur of the Christian perfection which can be realized on earth, and they contain the loftiest and most practical teaching. (p. 127-129)
Now, it would seem if we were not all called to perfection, this doctrine would be lofty, but certainly not practical. Nor, it would seem would the "normal, though quite rare summit" would be the direct ascent into Heaven. By normal, one would postulate that this is the way things are supposed to occur. If so, then it would seem that Christians are called to operate in such a way as this would be the normal and less that quite rare result of a Christian life.
Lagrange will go on in the work.
from Christian Perfection and Contemplation
Reginald Garrigou-LagrangeAs regards the word "call" or "vocation," we will attempt to distinguish in this work the different meanings it may have according as it concerns a general and remote call of all just souls to mystical contemplation or, on the contrary, an individual and proximate call. (p. 46)
One final note:
from Christian Perfection and Contemplation
Reginald Garrigou-LagrangeTherefore it seems certain that the mystical life, characterized by the predominance of the gifts of the holy Ghost is required for the full perfection of the Christian life. Is this likewise true of mystical contemplation, properly so called?. . . As we have already stated, the gifts of contemplation may as yet intervene in these souls only in a diffuse manner; the mystical life is still imperfect in them. It may be accompanied by a great generosity, which merits the name of perfection without, however, being the full perfection of the Christian life. (p. 367)
The saint [Teresa of Jesus] says in chapter 21 [of The Way of Perfection]: "I maintain that this is the chief point; in fact, the everything depends on their having a great and a most resolute determination never to halt until they reach their journey's end, happen what may, whatever the consequence are, cost what it will, let who will blame them. . . whether the Earth itself goes to pieces beneath their feet." The general call of souls to mystical life could not be more clearly affirmed. (p. 371)
Now, none of this establishes that all souls are called to one order; however, they are all called to the same end--attain it however they may. But it seems that St. Thomas Aquinas and a great many others bear out the words of St. John of the Cross regarding the steps necessary to attaining Christian Perfection and that the attainment of Christian Perfection is a necessary part of the beatific vision and that we are all called to this in our lives here on Earth; however, very few of us answer that call.
Now I am at an end of saying whether or not what St. John of the Cross teaches is for everyone. I believe that it is so. That the path marked up to the summit of Mount Carmel is the path that everyone will eventually tread even if they follow other means to do so and even if such treading is actually being dragged after death up the slopes through the good works and prayers for those left behind. The Ascent of Mount Carmel seems to be a necessary and universal part of Christian life (according to the teaching of the Saints). The only question is whether or not St. John's way is the only way. And my answer there is that I do not know. I assume that it is not, and yet I cannot know because I have read of no other means of ascent, which is negative evidence. It means only that I have not yet encountered anything that suggests another substantially different way.
