Logos 241
The Supreme Eternal says: “the pure consciousness of being is veiled by his eternal enemy, lust, insatiable and brilliant as fire. It is in the senses, the mind and the intelligence that this concupiscence is lodged which misleads the being by stifling his true knowledge”.
It is written in the science of God that concupiscence can never be satisfied by the search for new material pleasures, just as it is impossible to put out a fire by constantly spraying it with gasoline. The center of all material activities is the sexual life; that is why the material world is called “the chains of sex life”. Criminals in society are thrown in jail and kept behind bars; likewise, those who break the laws of the Lord endure the chains of sex life. The progress of materialistic civilizations is based on the pleasure of the senses; it implies, for being, an extension of material existence. Concupiscence therefore symbolizes the ignorance which keeps the being prisoner of the material world. In providing pleasures to his senses, one can experience some form of satisfaction, but this false sense of happiness is ultimately the ultimate enemy of the one who experiences it.
The enemy occupies various points strategies of the body of the conditioned soul, and God indicates them to us so that whoever wants to defeat the enemy will know where to find him. The mind is the center of activity of the senses where all ideas of material enjoyment rest; he and the senses therefore become the first seats of concupiscence. Intelligence, for its part, becomes the metropolis of these lustful tendencies. And as it neighbors the soul, once consumed by lust, it will encourage it to develop a false ego and to identify with matter, therefore with the mind and the senses. The soul, gradually accustomed to enjoying its material senses, comes to believe that true happiness is there.
Logos 242
The Supreme Eternal says: “As smoke hides fire, so dust covers the mirror and the womb envelops the embryo, so varying degrees of lust covers the being”.
Three degrees of obscuration can veil the pure consciousness of being, and this obscuration is none other than concupiscence in its various forms. If we compare concupiscence to smoke, it is to indicate that the fire of the spiritual soul remains slightly perceptible, that the being still manifests, although in an attenuated way, his consciousness of God, and he is then compared to the fire which the smoke veils. There is no smoke without fire, although at the beginning the fire is sometimes invisible: it is the same at the beginning of the development of the consciousness of God. The dust on the mirror is a reminder that the mirror of the mind must be