Hatha Yoga Traditionnel
Yogi arrange numerous techniques which allow, beyond the classic dress(toilet), to cleanse the body of the inside and to prepare it for the practice of the hâtha yoga. Jala neti, the purification of the nose by the water, allows to maintain a good nasal hygiene and establishes(constitutes) an excellent prerequisite in the prânâyâma.
The nose is one of the essential organs in the practice of the prânâyâmâ.
His(Her,Its) functions(offices) are very important, on the plan physical as from the mental point of view.
Not only nostrils are papered with highly innervated membranes, but they also have a major correspondence on the energy plan, by the action(share) both nadî (channels(canals) of energy) ida ( left(awkward) nostril) and pingala ( straight(right) nostril), convey some mental energy (chit shakti) and of the vital energy (prana shakti).
A simple and effective technique Jala neti
It is a question of cleansing all the nasal pits neti ) with some water ( jala ), it is necessary for that purpose to use a bowl conceived specially for this custom(usage), called lota. This bowl has more or less the shape of a teapot with a more narrow place which allows to seize him(it) firmly between the thumb(inch) on one side, and the index and the major of the other one.
The lota is filled(performed) with salt water (one teaspoon of salt for approximately 1/2 liter of water) .Pencher the head forward above a washbasin or above a ground outside, then tilting the head on one side to carry(wear) the tip of the lota against a nostril and to begin to pay(pour) the water there.
The nasal pits fill(perform) with water which stands out(goes out again) by the other nostril.
Having emptied approximately half of the lota, having tilted the head of the other one cRemoved, and to pay(pour) the rest of the water into the other nostril. The mouth has to remain half-opened during all the operation, We can possibly inhale little by the mouth if need be.
When the lota is empty, the head always forward, to leave the water which stayed in the nose pass by, then to join(contact) hands behind the back, the tense arms and to blow by the nose several times the head been inclined forward then to begin again by raising(finding) the head but the bust always tilted above the washbasin.. Then tilt the head aside and blow again. Renew by tilting the head on the other side.
Begin again this operation in four phases until dry well nostrils.
The drying is very important, it is necessary to watch to let never stay of water in the nasal pits
Important beneficial effects
The practice of jala neti brings of numerous benefactions by cleansing and by stimulating the nasal mucous membrane. She allows to maintain a good hygiene of the nose by eliminating mucus, she prevents(warns) the colds, the narrow-minded or dried out noses, the training(formation) of crusts or other. She also acts by way reflex in all the body by stimulating the nerve endings which hide the mucous membrane. Neti also has a direct effect on the olfactive nerve and so refines the sense of smell. This practice benefits with eyes and with brain by improving the blood circulation in the head, it produces a sensation of cleanliness, freshness and comfort.
Jala neti is particularly indicated for the persons in touch with the dust or subject to the head colds, but also for the smokers, the snorers, every person avid to keep(guard) a good nasal hygiene, and obviously the followers of the yoga.
From a hygienic point of view, the ideal solution of the nasal shower is 9 g of flower of salt and 4,5 g of chloride of magnesium for a liter of water, and the temperature of 33 °. However yogi are not generally also accurate and often go a little more to extremes .Ainsi the temperature of the water can vary according to the cases a lot: the warm water is indicated to cleanse better mucous membranes (effective in case of cold), whereas the cold water stimulates more and tones up in a incomparable way. Be that as it may the practice of jala neti, beyond its hygienic aspects, aims above all at assuring(insuring) a smooth running of the breath, preliminary in the practice of the breaths, which we name prânâyâma.
Unite three rivers
He(It) is interesting to underline some symbolic aspects which can be associated to the practice of jala neti. Within the framework of the yoga this technique is not arrested(dreaded) as a simple hygienic exercise but as an act of purification which does not act that at the physical level, but which has repercussion on all our being. The body being considered as the temple of our consciousness, we can see jala neti as a purification of this temple or still as an offering in the divine which sits there. What better offering that some water?
By the custom(usage) of the salt water this kriya also allows us to be connected in our origins so individual (the mother, the foetus and the amniotic liquid), that collective (the sea, the cosmic egg, the fish, the first adversity of Vishnu, Matsyandranath, adi guru).
We can certainly consider the net of water which passes by nostrils as impure, but it is not better to perceive(collect) him(it) as the celestial Ganges springing from the big toe of Vishnu and got on earth(ground) by Shiva the big yogi
We know that nostrils are associated with two main channels(canals) (nâdi ) of subtle energy prâna ), named(appointed) idâ, the left(awkward) lunar channel(canal), and pingalâ, the right(straight) solar channel(canal). It is a question in the Hatha yoga of uniting these two channels(canals) to awaken the energy in the central channel(canal) shushumnâ ). The fact of crossing(spending) the water from a nostril to the other one gives a concrete base to this subtle union which is looked for through the prânâyâma, This stake in contact of both channels(canals) illustrated by both purifying streams in the nose, calls back(reminds) besides the Indian mythology where idâ and pingalâ is associated to both crowned rivers Sandgrouse and Yamunâ, it is said that where these two rivers unite arises from it the third sometimes conscript Sarasvati associated with Shushumnâ nâdi.
To consult also:
" The yoga of the body Gheranda Samhitâ ", Jean Papin, Dervy.
" The health by the nose " Ludmilla De Bardo, Ed Jouvence.
Text extracts from the site association-horizons.com