During the summer, I also have difficulty in walking past women who are inapppriately dressed. I was once told that one could adapt the nusach of HaNeros Hallalu ( Ein Lanu Rashus Lhishtameesh Lahem, Ela Lriosam Bilvad) as an eitzah, but I think that the only strategy that works for me is the straight ahead subway blank eyed gaze as if noone else is present on the sidewalk, and to avoid triggers like newstands and the like at all costs.
I recently came across a fascinating blatt of Aggadeta in Maesecta AZ where the Chachmeu Unos Olam asked the Chachemei HaTalmud why if HaShem despises AZ so much , why doesn't HaShem Yisborach nullify the power of the AZ completelly? The Pashut Pshat in the Gemara is that such forces of AZ are needed in a constructive manner by Jews and Gentiles alike, and that HaShem prefers to allow the world to run in its manner without interfering in nature except for such absolutely necessary events as the Exodus from Egypt, the splitting of the Red Sea and Matan Torah .
Similarly, the RaMChal in his intro to Mesilas Yesharim, points out based on the comment of the Talmud in Chulin 111 that whatever the Torah views as prohibited, can be enjoyed in a permissible manner. I was thinking that the Koach HaTaavah, that so many of us are addicted to, is proper, but only in the proper context. Realizing that fantasies are addictive requires both avoidance of all temptation, but also the realization that the Torah , Chazal, and Rishonim did not view marital relations with either the hedonistic view of the Greeks and Romans nor the prudish views of Victorian England or as inherently evil in its own right.
(When I was in Woodbourne a number of years ago, a sefer called Baalei HaNefesh was for sale-but only for married men-precisely because it was a manual for marital intimacy written by one of the Gdolei HaRishonim-the Raavad. The Ramban (or Raavad), is also viewed as the author of Igeres HaKodesh, a sefer written in the same style.)