There is something a little paradoxical in the situation. The object of 
the process of Yoga is to stop all processes, including itself. But it is not 
sufficient for the Yogi to shoot himself, because to do so would be to 
destroy the control, and so to release the pain-producing energies. We 
cannot enter into a metaphysical discussion as to what it is that controls, 
or before we know where we are we shall be moonstruck by hypotheses 
about the soul. 
     5. Let us forget all this rubbish, and decide what is to be done. We 
have seen that to stop existing processes by an act of violence is merely 
to release the undesirable elements. If we want peace on Dartmoor, we 
do not open the doors of the prison. What we do is to establish routine. 
What is routine? Routine is rhythm. If you want to go to sleep, you get rid 
of irregular, unexpected noises. What is wanted is a lullaby. You watch 
sheep going through a gate, or voters at a polling station. When you have 
got used to it, the regularity of the engines of a train or steamship is 
soothing. What we have to do with the existing functions of the body is to 
make them so regular, with gradually increasing slowness, that we 
become unconscious of their operation. 
     6. Let us deal first with the question of Asana. It might be thought 
that nothing would be more soothing than swinging or gentle massage. In 
a sense, and up to a certain point, this is so. But the activity cannot be 
continued because fatigue supervenes, and sooner or later the body 
protests by going to sleep. We must, therefore, make up our minds from 
the start to reduce bodily rhythm to its minimum. 
     7. I am not quite sure whether it is philosophically defensible, whether 
it is logically justifiable, to assert the principles of Asana as they occur in 
our practice. We must break away from our sorites, turn to the 
empiricism of experiment, and trust that one day we may be able to work 
back from observed fact to a coherent metaphysic. 
     The point is that by sitting still, in the plain literal sense of the words, 
the body does ultimately respond to the adjuration of that great 
Mahatma, Harry Lauder, 'Stop your ticklin', Jock!' 
     8. When we approach the details of Asana, we are immediately 
confronted with the refuse-heap of Hindu pedantry. We constantly 
approach the traditional spiritual attitude of the late Queen Victoria. The 
only types of Asana which offer even the most transient interest are those 
of which I am not going to speak at all, because they have nothing 
whatever to do with the high-minded type of Yoga which I am presenting 
to this distinguished audience. I should blush to do otherwise. Anyhow, 
who wants to know about these ridiculous postures? If there is any fun in 
the subject at all, it is the fun of finding them out. I must admit that if 
you start with a problem such as that of juxtaposing the back of your 
head and shoulders with the back of the head and shoulders of the other 
person concerned,[1] the achievement does produce a certain satisfaction. 
But this, I think, is mostly vanity, and it has nothing whatever to do, as I 
said before, with what we are trying to talk about.