The ethos of redemption is realized in self-mastery, that is, in the continence of desires. In this behavior, the human heart remains bound to the value [the spousal meaning of the body], from which it would otherwise distance itself through desire, orienting itself toward mere concupiscence deprived of ethical value...On the ground of the ethos of redemption, an even deeper power and firmness confirms or restores the union with this value through an act of mastery. (TOB 49:5)
Christopher West defines this initial continence, ripped from the context of TOB, in terms in which it is at some point to be abandoned as "mature purity" takes its place, which is defined insofar that one can look where one couldn't look before, and that the desire one had in wanting to look before is now a desire transformed as a pure burnt offering to God in thanksgiving, which can be the burning of one's physical arousal.
Basically, the Westian disciple is convincing himself that as long as he is physically aroused, he is not consciously desiring to possess, and therefore does not fall under the admonition of Jesus that if you so much as look at a woman to desire her, you have already committed adultery with her in your heart.
In Theology of the Body Explained, there is recounted the stories in which West looked at women which caused him arousal/attraction, one of them while during Mass with West looking at her from behind (faceless body), and he transformed it into pure thanksgiving or some such.
In his book, Theology of the Body for beginners, West states:
Practically everyone begins the journey towards mature purity on the "negative " side. Unfortunately, many people stagnate at this stage thinking it is all they can expect. Keep going! Needless to say, I am far from being a perfect man, but I can attest to the fact that as we appropriate the gift of redemption in our lives, lust loses sway in our hearts. We come not only to understand, but to see and experience the body as a "theology," a sign of God's own mystery. "Blessed are the pure in heart, for they shall see God" (Matthew 5:8). If we understand what the Pope is holding out to us here, we can add: "Blessed are the pure in heart, for they shall see God's mystery revealed through the body."
After stating purity in terms of two flipsides, the initial side being "negative", which, unless you flip to the "positive" you will "stagnate", which is the defining of purity in a dualistic format, West proceeds to say, "Keep going!" in that this "negative" purity has naught in it but coping mechanisms, and that one looks forward to some "new way of looking" that is defined foremost by its physical looking, by taking the "negative" side of purity and making it "positive".
But this is not how John Paul speaks of this initial purity. John Paul, contrarily, says that there is in the initial continence or purity a fundamental aligning with the value of the spousal meaning of the body, and thus the seed of the realization of the ethos of redemption - in this initial purity. He is not saying "Keep going!" to the person at the start as though it was sticks-ville; rather, he is saying, "Because of Christ, this starting point is already expectant with a value that contains the meaning of your very personal being. Thus, make it habitual." The new pure way of looking he refers to is in the context of two spouses, married, and this new pure way of looking is not specifically attributed to physical looking, but clearly has a conceptual connotation to it - indeed, I think a conceptual connotation over and above that of the purely physical.
The Westian disciple needs to be liberated from his animalistic, negative, dualist view of this initial purity. And to this end, we can take the declaration of Pope John Paul II:
Yet, already the first time, and all the more so later when he has gained the ability, man gradually experiences his own dignity and through temperance attests to his own self-dominion and demonstrates that he fulfills what is essentially personal in him. In addition, he gradually experiences the freedom of the gift, which is, on the one hand, the condition for, and, on the other hand, the subject's response to, the spousal value of the human body in its femininity and masculinity. Thus, the ethos of the redemption of the body is realized through self-dominion, through temperance of the "desires" when the human heart makes an alliance with this ethos...(TOB 49:6)
If you have been cloistered in the teachings of West, the structures of which seem to have been informed by his flipping the puritanical pancake of his upbringing in the Mother of God Community over from repression to indulgence, retaining the same spiritual righteous claims of the former, take heart, for Pope John Paul II gives one hope.