I recently returned from Bhubaneswar, India where I was studying and performing Odissi dance and teaching yoga to mostly dancers and musicians. Odissi is a classical dance that has its roots in the yogic temple rites of the tantrik priestesses of ancient Orissa or Kalinga. The dance was nearly lost during British rule because the sensual nature of the dance made the English uncomfortable.

Odissi has been reconstructed from existing traditions, the study of ancient texts like the Natya Shastra and from the study of temple sculptures. The Natya Shastra could be from 1500-3000 years old or even older according to some. It offers not only a general theory of aesthetics (often compared to Aristotle’s Poetics) it is also a detailed compendium of the technical details of the arts of dance, music, dramaturgy, costuming and all arts relating to the stage. It is often called the Fifth Veda. It describes performance as a kind of yoga or means of liberation (mokshya) for both performers and informed spectators.

This tradition of dance/music/theater/yoga has traditionally been open, unlike many other yogic traditions, to women, non-brahmins, and other “impure persons”. Though the city of Orissa is now largely Vashnaivite it was for many years a stronghold of tantrik Shiva/Shakti worship and there are a number of well-preserved temples from this period in Bhubaneswar, Puri, Konark and elsewhere. It was interesting to witness these temples with their many graphic sculptures not only depicting an acceptance of sexuality but celebrating its power in contrast to the pervasive shyness about sexuality in contemporary Indian society. It was a great gift to be learning the dance while living with a group dancers and feeling, at least momentarily, woven in to the spiritual fabric of their daily lives and practice. It seemed that many people had a practice with a strong spiritual focus or one which utilized dance and music as a means, but few people had a yoga practice which supported their physical well-being and complemented their other activities. So, I ended up being very much in demand as a yoga teacher – with students ranging from teenagers to a woman in her late 80’s. I was able to work in trade for room and board, dance study with teachers there, and a new silk costume! The overall experience was encouraging, invigorating and humbling. I can’t wait to go back in December!

Posted by: Douglas Ridings
Douglas will perform Odissi at 8 Limbs Capitol Hill on Saturday, May 15 prior to our scheduledd Kirtan with Gina Salá. He is also teaching in the 8 Limbs Yoga Immersion and will offer classes on Hindu Mythology and Home Practice.

I promised a weekly chakra blog in February but Superbowl Fever got in the way last week! Apologies, and back to the plan.
Let’s take a look at the whole chakra system from root to base, which is called the “liberating” current, or direction. The first three chakras, located at the perineum (Muladhara), navel (Svadisthana), and belly (Manipura), are considered to be our physical foundation. They are connected to the elements earth, water, and fire (in that order), and are related to our most physical needs and desires.
The fourth chakra (Anahata) is located to the right of our physical heart, and is the bridge between these three lower chakras and the three above it, the three connected more with spirit. The heart is connected to the element air, and is the seat of our emotions.
The three upper chakras are our connection to spirit, through expression, at the throat (Vishuddha), intuition at the third eye (Ajna), and deep knowing at the crown of the head (Sahasrara). While Vishuddha is associated with ether, that two upper chakras are beyond the elements.
This current is called liberating as it moves from the densest to the lightest, from earth-bound to the cosmic, from our earliest stage of development to the freedom of wisdom. We can also follow the chakras from the top down, which is called the manifesting current.
Join me on Capitol Hill on Monday, February 22, 7:15 – 8:30pm for the monthly chakra focus class. This month we will focus on the fifth chakra, the throat (Vishuddha). There will be no chakra focus class in March, and we’ll resume the last Monday of each month on April 26.

Posted by: Anne Phyfe

The last Monday night of each month I teach the 7:15 – 8:30pm Capitol Hill class with a focus on the chakras. It is a cycle I so enjoy, moving through the chakras once a year to address the unique characteristics, issues, and energy of these levels of consciousness that we all hold within our physical bodies. I began this study with one of my two main teachers, Shari Friedrichsen, back in 1999. She opened me to a whole world within my body, and a potent way to physically move through sticky psychological issues.
Chakras are energy centers, places where the lines of energy that run through our bodies, called nadis in Yoga (similar to meridians in Chinese Medicine), intersect. There are thousands of chakras, but the one we most hear about are the seven main chakras, or wheels, that are just in front of the spine from the root to the throat (1-5), in the third eye center (eyebrow level but set back in the brain), and the crown of the head.
In February our focus of the month is the Chakras, so you may hear your teachers bring their perspective of this way of viewing the energetic body in their classes. We chose this as our way to embrace Valentine’s Day, a day so connected to the heart chakra. May you have a sweet sweet Valentine’s Day, and fall deeper in love with your Self, your Soul, and through this, everyone in the world. I’ll be posting weekly blogs on the chakras throughout February, so stay tuned, and let me know if you have questions or comments I can address by posting a comment.

Posted by: Anne Phyfe Palmer

I am a runner only in as much as I do run, but I wouldn’t call myself a “runner” runner. On a good week I may clock around 20 miles. Over the past year I started running again to vary my physical activity (biking, weights, and yoga). I enjoy the solitude and physical benefits, and I ultimately arrive in a place of meditation as I run.

With the Seattle Marathon in the not-so-distant future, and due in part my already being — for me — in, “running shape,” I decided to sign up for the half marathon. All was going well; a nutrient-rich diet match for my dosha, a balance of asana targeting the maintenance of an injury-free body, a short run two or three times during the week along with a longer run during the weekend…The pieces were falling into place in such a way as to lend to an enjoyable, relatively effortless half marathon in which I would attain my desired time of 1hr 40min. or less. That is, all the way up to about a month before the race.

I came down with a cold that I could not shake and ended up with the flu. As a result, I cut way back on my running and between both feeling run-down and the ultra short days filled with incessant rain, had little to no motivation to lace up the running shoes.

The race day arrived and though I was feeling much better, I knew that I was not in the physical condition I had been a month prior. I think I may have bailed had the weather not turned out to be ideal for the run; 47degrees, slight mist early on drying up by mid morning.

Doing a pranayama practice while running is not new to me, per se; I often focus on the breath while running and say over and again the mantra, “breath is energy” as I deeply inhale and exhale. But I knew I was going to have to reach deep and pull out all the stops for this run. I started out setting a good pace for myself then measured out the breath count matching my inhale and exhale in a sama vritti fashion. I maintained this meditation throughout the run and though I had to modify the count as I ran up the many hills on the course, this focus informed my gait. I was also able to hear my breath (sans ear buds and music) and though my mouth was open I could still cultivate ujayi, a slight audible quality to the breath that worked to calm my mind, maintain my focus on the breath, and worked to encourage me to continue when I hit any one of a few walls.

I completed the run in 1hr. 43min, a time I am most satisfied with. What I found interesting later was comparing my time in the first half 52:39 with the time of the second half 52:06. I believe because of the steady count and sound of my breath practice, I was able to run at a steady pace. At the end of the run and for the rest of the day I had a feeling of utter bliss I attribute to such a deep, prolonged meditation. I realize the benefits of pranayama extend far beyond the confines of our mat, our studio, perhaps our mind.

Posted by: Jeff Wildenstein

“Air, fire, water are the 3 principles most fundamental to life. They appear in the body as Vata, Pitta, Kapha. They represent the cosmic urges to movement, transformation, and stability.”
– Ayurvedic Sutra

The fall season in Ayurveda is associated with the dosha – uneven energy pattern – called Vata, which promotes movement. As essential as Vata is to our well-being and life, it can become chaotic during the months September-December, when Nature is in an unstable place, transitioning from hot (light) to cold (dark).

Within each season, unique gifts unfold as Nature transforms with the five elements. We too will thrive when we discover how to live harmoniously with Nature. We can do this by adapting our physical practices, mediations, food choices, and lifestyle to complement the seasonal changes.

A few tips on how to manage your Vata (Air + Space element):

• Stay hydrated with warm non-caffeinated beverages.

• Get eight hours of sleep on a regular basis.

• Eat soup, often.

• Practice yoga poses that are stabilizing for your body/mind/spirit. Extra TLC should be given to your legs, colon, lungs, and bones, where Vata can be in excess or depleted. (View my DVD*, “Yoga for the Seasons – Fall Vinyasa” for a full asana practice devoted to stabilizing Vata.)

• To protect your skin from the dryness of Fall, apply sesame oil over your whole body before showering. The massage enhances circulation, add nutrients, and act as an extra layer of skin to protect you from the drying nature of wind.

• Take time to meditate and retreat.

Posted by: Melina Meza

If you are interested in learning more about seasonal practices for Fall, join Melina at 8 Limbs Wedgwood, Saturday, Oct. 10th, 12:30-4:30pm. Mention this blog post to get the early registration rate. Melina will also bring her Ayurvedic knowledge into her Thanksgiving Week Yoga Retreat at Haramara Retreat Center.
*Yoga for the Seasons – Fall Vinyasa DVD can be purchased at 8 Limbs Yoga Centers.

The 8 Limbs of Yoga (see previous posts for more information on the 8 Limbs) begin with the Yamas and Niyamas. The yamas begin the process through disciplined actions we take towards the world around us and encourage us to be kind, true, respectful, self-controlled and efficient. Eventually through practice these qualities become our natural response to the world and the distraction of effort it took to become more noble diminishes, while the doorway of consciousness enlarges.
The niyamas represent five observations we apply strictly to ourselves to reduce the friction between outer action and inner attitude, helping harmonize the journey inward. They are saucha, purity of body, santosha, contentment of mind, tapas, intensity of practice, svadhyaya, self-study and isvara pranidhana, surrender to that which is greater then the self.

Saucha is the practice of physical cleanliness and bodily purity that helps us develop an indifference, or non-attachment, to our own body and paves the way towards the empirical experience that we are not this form even though we are housed in and often distracted by it.
Santosha is the practice of purifying one’s thoughts. It can be considered as a weeding of the mental field, where the root causes of mental disturbances are sought and removed to bring around the steadiness of mind necessary for continual concentration, the basis for lasting meditation.
Tapas encourages us to maintain an austerity of practice to help remove impurities from the body and sense organs so that we can sit in meditation undisturbed by the inner functions of the body, again a prerequisite for meditation.
Svadhyaya is the means with which we observe ourselves and begin the process of surrendering to who we really are, right at this moment. This prepares us to accept that we are more then our experiences, however acutely we may feel them, and heralds in the next stage, isvara pranidhana.
Isvara Pranidhanana is the complete surrender to that which is greater then our selves and still remains unknown. It requires a certain degree of faith and trust in the unknown which props the door of possibilities wide open and continually provides us the opportunity to discover more of ourselves in everything we do.

Simple, right? Try putting them into practice, that’s where the dizzying effect takes hold and spins you right ‘round. But yoga is an empirical practice, (that’s what drew most of us in, right?) so pick one and see for yourself. Just don’t say I didn’t warn you.

Posted by: Jen Yaros

Jen Yaros teaches the Yoga Sutras within her asana classes at 8 Limbs Capitol Hill, Wedgwood, and West Seattle. She will offer her perspective on the 4th and 5th limbs of yoga in her workshop at 8 Limbs West Seattle on October 3rd: Pranayama & Pratyahara. Preregistration only: 206.933.9642.

The philosophical study of the 8 Limbs system of yoga, as put forth by Patanjali, can be a dizzying undertaking for all its simplicity. The sutras are so skeletal that at first glance they may appear to contain little, if anything at all, of use and then once you delve into their meaning, the depth and complexity with which these ideas intertwine and play out in life is as overwhelming as it is eye-opening, which is why I always find it useful to ground the exploration of the sutras in the meaning behind the practices.

According to Patanjali, who, so to speak, wrote the book, the aim of yoga is the stilling of the fluctuations of the mind, yogas citta vrtti nirodha and this is practiced so that the seer abides in his own true nature, tada drastuh svarupe vasthanam, which is eventually revealed to be kaivalya, the aloneness of seeing, a.k.a, pure consciousness. According to the many writings on the practice of yoga the level of consciousness through which most of us experience the world is just the “visual tip” and that entry point that we see is distorted by the unchecked pushing and pulling that goes on in the mind. Just like waves fluctuating on the surface of a lake distort our ability to see the depth and fullness that lies below, the mental fluctuations of citta distort our ability to see the depth and fullness of the consciousness that lies within.

The Ashtanga (8 Limbed) system is designed to calm the mind and increase subtle perception in preparation for the samadhic experience. The first five stages (yama, niyama, asana, pranayama and pratyahara) are considered external practices, for they help fortify the body and mind for the internal practices by removing external distractions. The last three stages (dharana, dhyana, samadhi) eliminate internal distractions so that citta ceases to function and kaivalya is experienced. Overall, it is a gradual process of moving inward that prepares the aspirant for full consciousness absorption, samadhi.

Tune in on Thursday for a continuation of this entry which will address the Niyamas, the second limb of yoga and the October theme of the month at 8 Limbs.

Posted by: Jen Yaros

Jen Yaros teaches the Yoga Sutras within her asana classes at 8 Limbs Capitol Hill, Wedgwood, and West Seattle. She will offer her perspective on the 4th and 5th limbs of yoga in her workshop at 8 Limbs West Seattle on October 3rd: Pranayama & Pratyahara. Preregistration only: 206.933.9642.

I love the name 8 Limbs Yoga Centers, because it reminds me that the path of yoga offers a wealth of direction for spiritual fulfillment on and off the yoga mat. 8 Limbs refers to ashtanga yoga’s eight-fold path, each limb equal and necessary. The first limb offered on that path is yama, a set of five moral restraints. Without this limb, our practice would feel empty. Yama can be translated to abstinence, or affectionately as love in action. This spirituality in action promises to bring us into right relationship with ourselves, the people around us, and the world. The five yamas are Ahimsa – non-violence, Satya – truthfulness, Asteya – non-stealing, Brahmacharya – continence or moderation, and Aparigraha – non-greed.

Practicing ahimsa or non-violence may seem logical and natural from the onset to many of us. However to truly cause no pain we are called to practice ahimsa not only with our actions, but also our words, and deeper yet with our thoughts. How often do we criticize our selves and others in our mind? Just becoming aware of the tone we take inside our mental conversations can be extremely awakening. The energy we create with our words, thoughts and actions emanates from us attracting the same vibrations, situations and thoughts back to us. When you hear harmful words or thoughts emanating from you, activate positive thoughts or affirmations, or change your environment until you feel better. Act out of love, and share it with yourself and others.

Satya or truthfulness guides us to be humble. In an asana practice the need for satya comes when we push for greatness and go beyond our limits, or when we stay safe and don’t explore our potential at all. Developing an intimacy with our truth comes from being quiet and listening to our inner voice. I find journaling immensely valuable for this reason, it gives me permission to hear all of what I have to say, no editing. Depending on how your truth was valued by your family that voice may be easy to hear, or almost silent. The great news is that by standing in your truth that voice becomes clear, and acting from it allows you to become your own best friend.

Trust in the natural abundance of the universe is how we live in asteya or non-stealing. Think about how many little ways we steal. We might steal time at work to be on the computer or phone; we may steal a pen from the waitress, or groceries from our parent’s house. What underlies this habit is the fear that we won’t get what we need. The sutras reassure us that when we are established in asteya the abundance of the universe flows to us effortlessly.

Living in moderation or brahmacharya is to live with simplicity, to conserve, to recycle and to reuse. Here in the Northwest there is a lot of brahmacharya going on, but our culture keeps insisting that we indulge in more. All around us are messages saying we should eat more, or starve our selves more, spend more, drink more, or medicate ourselves more. When we do we become bogged down by waste, guilt, and worry. Brahmacharya is calling us to examine every aspect or your life for balance and promises that when practicing moderation we will be energized.

The last yama but not least is aparigraha or non-greed. This yama encourages us to clear out space and make way for grace. Letting go of hording stuff from shoes and worn out cloths, to old ideas, old habits, and out dated beliefs gives us the freedom to change and become more of who we really are. We can let go of the fear of loosing part of ourselves by seeing that we are already are perfect inside. Aparigraha’s message is that nothing outside of ourselves can make us more whole.

The insight gleamed from the yamas is a gift, open up to them and you will see your practice deepen and become more fulfilling and supportive of who you truly are.

Posted by: Cookie Tamcsin

The name 8 Limbs comes from a central tenet in yoga philosophy that names eight limbs, or aspects, that give us a full kit of tools to work with any challenge we come across. These eight limbs are divulged in the Yoga Sutras of Patanjali at the end of Chapter II and throughout Chapter III:
1. Yama (Attitudes towards others)
2. Niyama (Attitudes towards oneself)
3. Asana (Postures)
4. Pranayama (Breath Practice)
5. Pratyahara (Sense Withdrawal)
6. Dharana (Concentration)
7. Dhyana (Meditation)
8. Samadhi (Absorption)
Richard Freeman describes the usefulness of this eight-pronged approach as being akin to having eight legs, like a spider. The more ways we have to navigate our obstacles, the more agile we become. As Sutra II.28 says, “By dedicated practice of the various aspects of yoga impurities are destroyed: the crown of wisdom radiates in glory.”
This fall teachers at 8 Limbs will be using monthly themes in drop-in classes to spin a web, if you will, to bring you deeper into the philosophy of yoga. We’ll begin by moving through the eight limbs of yoga, from September to January. This month we’ll focus on the Yamas, attitudes towards others and the world around us. Look for a blog about the five Yamas this month.

Posted by: Anne Phyfe Palmer

My latest read is David Lynch’s book “Catching the Big Fish.” A practitioner of Transcendental Meditation for over 30 years, Lynch writes about how meditation has helped him to mine many of the ideas and images for his movies and shows. It’s a mixture of wonderful meditation propaganda and insight into his process as a filmmaker. Lynch’s book is a must-read for any of his fans or film buffs, but I find myself wishing more of the writing to be about his long journey in the practice. I am curious if anyone else has any ideas for me of books that are by longtime meditation practitioners, about how the practice feeds them and their life and work.

Posted by: Anne Phyfe