Anxiety: Definitions, Symptoms, Conventional Treatments

One may say that our mind creates our world. Thus our reactional patterns often become the source of suffering. A person in an anxious state of mind has readily created barriers around her own life thus impeding a free and creative unfolding.

In this context anxiety can be defined as a psychological and physiological state consisting of cognitive, somatic, emotional and behavioral components. These elements jointly give rise to an unpleasant feeling that is typically associated with general uneasiness and worry, as well as apprehension and fear. Fear, however, is commonly related to specific behaviors of escape and avoidance and occurs in the presence of an observed threat. Anxiety, on the other hand, originates from threats that are perceived to be uncontrollable or unavoidable. If anxieties become abnormal or phobic, the individual will be unable to function in the society and world.

Anxiety can be highly vague, but this unpleasant feeling of fear of something can be categorized into at least five distinctive types as follows:
1: Panic – an extreme momentary fear without any obvious external cause.
2: Phobias – irrational fear resulting in conscious and forceful avoidance of particular objects, anticipated situations, people and other things. A phobia’s main symptom is the excessive and unreasonable desire to avoid the thing associated with the mentioned fear.
3: Obsessive-compulsive disorder (OCD) – a reiteration of thoughts (obsession) for something that has to do with a certain fear, like the fear of getting robbed, fear of acquiring a certain disease or fear of uncleanliness. Obsessive-compulsive disorders can virtually extend to any thing or phenomena. OCD sufferers often perform different tasks which may seem abnormal to other people to relieve them of their particular fears.
4: Post-traumatic stress disorder (PTSD) – mainly brought about by excessive negative past experiences rendering one feel helpless and / or fearful. People suffering from PTSD often also are affected by insomnia, nightmares, flashbacks of particular events, and depression.
5: Generalized Anxiety Disorder – a general feeling of ‘angst’ or aroused fear of anxiousness of being in this world and living in society without a clear object of anxiety projection.

In 1959 M. Hamilton developed the widely used interview scale called the HAM-A (Hamilton Anxiety Scale) that measures the severity of a person’s anxiety. It is based on 14 parameters which include anxious mood, tension, fears, insomnia, somatic complaints and behavior.

Physical symptoms of anxiety can consist of heart palpitations, muscle weakness and tension, fatigue, nausea, chest pain, shortness of breath, stomach aches, headaches or any combination thereof. In general, the body gets into alarm mode to respond to a threat: Heart rate and blood pressure are increased, sweating is initiated, major muscle groups are activated, and at the same time the immune and digestive functions are inhibited – this is the common fight or flight response. External signs in a patient with anxiety may include papillary dilation, sweating, trembling and pale skin. A quite common symptom can also be a sense of dread or panic. Panic attacks may even be confused with heart attacks.

Symptoms of anxiety are also emotional in addition to the physical ones:  Feelings of apprehension or dread, difficulty concentrating, feeling tense or jumpy, irritability, restlessness, nightmares, déjà vu or general feeling of being trapped. Cognitive symptoms of anxiety can include intense thoughts about suspected dangers, such as fear of dying.
While anxiety is commonly psychogenic, i.e. its origins are in the mind, there are also indications that an inherited disposition may exist, that childhood experiences and conditioning can be causative or that it may even be related to impairments in the functioning of the brain. Generally speaking anxious disorders are driven by tension and a weak mind. From a psychoanalytical perspective acute anxiousness is not a response to the object itself, but to the possibility that that some unacceptable unconscious material may be about to become conscious. The main moment here is that of a repression and anxiety thus elucidates the interdependence of our mind and body.

There are three broad categories of conventional western therapies for anxieties: Psychotherapy, behavioral therapy and medication.

Psychotherapy involves a psychotherapist talking to the person suffering from anxiety attempting to make unconscious material conscious. A therapist would commonly apply associations, discussions and a generally supporting environment.  Psychotherapy usually offers mixed results since unconscious material cannot always be disclosed. Also, the physical effects are not addressed in this approach.

Behavioral therapy aims at the patient’s patterns of thinking and acting to retrain behavioral patterns. There are techniques like desensitization which gets patients to work from the least to the worst fear in their imagination and exposure where the patient actually is put into the situation or approaches the object with the purpose of experiencing the decrease and passing away of the fear.  This method may also apply relaxation techniques prior to the exposure. Exposure has proven to be effective as moving through the fear situation acquaints patients to living with the fear rather than avoiding it. At times, however, exposure results in detrimental effects as it tends to put patients into a ‘do-or-die situation’. Also, it aims at developing a healthy ego, which is a somewhat contradictory approach if the ego is perceived to foster a sense of separateness.

Medication involves the short or long-term use of drugs, above all tranquilizers. This can only be useful short-term, as it does not give patients the opportunity to solve their own difficulties if this method is applied solely.

Treating Anxiety with Yoga Therapy

The advantages of treating anxiety with yoga are grounded in its holistic approach to any mental and psychosomatic ailments. The mind, body, emotions are addressed as a whole in yoga. For this reason, yoga therapy is very suitable to remove the root cause of anxieties through the application of yoga nidra (=yogic sleep) and meditation, asana, cleansing techniques, pranayama, mudras and bandhas. Naturopathy practices like hot footbath, steam bath and mudpack may well enhance the positive effects of yoga therapy. This anxiety is not only corrected on the egoic behavioral level as in conventional western therapies, but the nervous and endocrine system as well as the prana or energy in the body are balanced, resulting in overall greater mental and emotional equilibrium.

In this context it is an important contribution of yoga to assert that body, mind and emotions are sustained by ‘prana’, the subtle force creating all life. In fact, our whole existence is understood  as vibrational energy in yogic terms. This energy vibrates at different levels of intensity making up solids such as bones, liquids like blood and urine and gases like the air we breathe are all at the gross level, while emotions and thoughts are at the subtle level. The seven chakras, which correspond with nerve plexi in the gross physical body, link these energies and the nadis – energetic currents, throughout their extensions in the body.  If anxiety disorders arise from suppressed material in the subconscious mind, a yogic approach would assert that these complications are stored in the chakras and in the flow respectively blockages in the nadis. These so-called samskaras are the impressions, in this case – tensions, from our karma from past lives. Imbalances or blockages in the chakras or nadis cause disease. Without further elaborating on the chakras here, it may be assumed that anxiety involves at least mooladhara – fear, and manipura – the need to control that characterizes states of anxiety. Also involved would be Ajna, the location of mental worry and anxiety, the heart center or Anahata and the throat center – Vishuddi, inability to speak.

In relation to the nadis ida and pingala are the most relevant here. Ida is linked to the left side of the body and the right side of the brain, moving in the left nostril, while pingala controls the right side of the body and the left side of the brain and moves in the right nostril. Ida and pingala meet and cross at each of the chakras which are linked by sushumna moving in the central spinal column. Unbalanced ida is thought to make a personality introvert, depressed and paranoid, while unhealthy pingala is related to a too sedentary lifestyle. Hence the personality type of an anxious person appears to be overactive ida. Yoga as a therapy would need to address the outlined imbalances from the unconscious mind, conscious mind, to the emotions and physical body involved in anxiety disorders.

Here are some yogic practices that would be helpful in dealing with anxiety. It is assumed that the person, apart from suffering from at least one of the types of anxiety is of good health and that there are no further complicating ailments, like for example high blood pressure, heart diseases, slipped disk or the like.

Asanas: Pawanmuktasana and Surya Namaskara offer great benefits as they work to balance the entire body and endocrine system. The speed at which they are performed should be rather slow though as an anxious person generally needs to calm down. It goes without saying that speed and intensity of each asana would need to be adjusted to the overall capability of the person. Shaschankasana, marjariasana, ushtrasana, the trikonasana series, chkrasana and dhamvasana work on the adrenals. The shakti bandha series, spinal twists, paschimottanasanaand and bhujangasana are also recommended. Inversions may be practicedby the more experienced student, as they can be very beneficial for the troubled mind by stimulating the pituitary gland and supplying the brain with fresh blood carrying oxygen and nutrients. Inversions may include sarvangasana, halasana and sirshasana. Advanced postures may also include garbasana and koormasana, both poses that strongly induce mental relaxation.

Pranayama: Pranayama is extremely important and beneficial in yoga therapy as it balances the nadis and chakras and therefore the gross physical body. Khumbakh (breath retention) should be generally avoided for patients of anxiety as this would require a stable mind and can create tension for the nervous system. Nadi shodana is especially beneficial as it directly balances the nadis, thus purifying the pranic system and bringing the whole body into balance. Ujjayi, the ‘victorious’ or ‘psychic’ breath, is useful to induce stillness, clarity and calm. Bhramari, the humming breath, is useful to alleviate mental tensions and worries. Bhastrika revitalizes the sympathetic nervous system and Kapalbhati tones the parasympathetic nervous system. These two pranayamas hence can be regarded as complimentary practices if they are not contraindicated due to hypertension in the anxiety patient.

Mudra: Vipareeta Karani, Pashinee mudra, Shambavi mudra, Prana and Yoni mudra – these mudras or psychic gestures focus the mind and concentrate the flow of energy in the body.  Shambavi Mudra for example is an excellent method of introspection, stimulates Ajna chakra and generally strengthens vision, all highly beneficial effects for a person in a state of anxiety. These Mudras as well as the application of Bandhas (body locks) will help the patient to focus, balance energies in the body and prepare for meditation, a very effective practice against all states of anxiety.
Bandhas: Bandhas – (Jalandhara, Moola and Uddiyana Bandha) should be carefully chosen based on the patient’s progress and overall state of mind as they can initially arouse people with high blood pressure and heart ailments as well as colitis or ulcers (uddiyana) should avoid these bandhas. If they can be applied with comfort, however, they have a very beneficial effect on the flow of prana: Moola Bandha directly stimulates Mooladhara Chakra and Jalandhara Bandha works on Vishuddi.

Yoga Nidra: The most effective, especially if the patient is just starting with yoga practices, are meditation, yoga nidra and Omkar chanting, while the practice of meditation usually requires prior practice of yoga nidra and Omkar chanting to quieten the mind. Both these practices will have an immediate calming effect on the patient. In fact, they can be practiced almost non-stop for initially to days to remove acute anxiety. As there are no contra indications these are fabulous tools.  Yoga Nidra is psychic sleep working with visualization techniques bringing greater awareness and calm. The vibrational energy of the primordial ‘Om’ (Omkar chanting – A-U-M) is tremendously healing vibrational energy for the whole body and mind and should be part of any asana practice as well. These practice can bring some spaciousness into the inner cage of anxiety and foster self-acceptance, a key element in overcoming anxiety. Once the patient become proficient in yoga nidra, the practice of inner silence (antar mona) allows the anxious person to watch the mind without judgement, allowing all thoughts to come to the mind and accepting all experience as internally caused. Ajapa Ja is also recommended for anxiety. This practice involves the repetition of a mantra and effectively takes away the attention from the situation which has triggered anxiety.

Shatkarma: These are various cleansing techniques greatly helping an anxious mind. The cleansing techniques don’t only remove waste products from the body, but above all strengthen the mind and increase the resistance of the nervous system. These techniques include Agnisar (the fire breath – practice 100 strokes total in 3 to 4 rounds), Uddiyana Bandha (5 rounds of each 30 seconds), Jalan Neti (once a week) and Laghoo Shankaprakshalana (once per week). Also Trataka (candle gazing) and Kunjal offer great benefits.

Diet: The diet for a patient of anxiety should be normal food with less fats and carbohydrates but with high fibers. The best food in fact is fresh fruits and vegetables, replenishing the body with plenty of prana. Avoided should be any non-vegetarian food, oily and spicy food, any refined food, fast food and preserved food as well as too much salt. A healthy diet should support a well-balanced lifestyle aiming at overall body mind harmony avoiding unnecessary stress.

Naturopath Practicals: Aforementioned naturopathy practicals hot footbath, steam bath and mudback can enhance the recovery for a patient suffering from acute anxiety. These practicals are calming, alleviate stress and help introspection, apart from the benefits, apart from the benfits for the gross physical body.

Yoga therapy offers tangible benefits for all types of anxiety. A yogic approach shifts mental emphasis from the external environment to the inner attitude and from having a fixated egoic perception to a systematic transformation. In April 2009 the Harvard Medical School published an article called ‘Yoga for Anxiety and Depression’ by and large supporting the claims for the beneficial application of yoga therapy to anxiety disorders. The article cites studies from the University of Utah where researchers showed that yoga significantly modulates the stress response system and increases pain tolerance in patients.  A German study from 2005 showed that 24 women decreased their anxiety scores by 30% over a period of 3 months. And in Australia one randomized controlled study examined the effects of yoga and a breathing program in disabled Australian Vietnam veterans diagnosed with severe PTSD. After a five day course their PTSD scores came down from moderate to severe symptoms to mild and moderate. So, there are strong indications that yoga therapy relieves anxiety disorders and while it may be valid to consider that pharmaceutical lobbies in major industrial countries don’t necessarily favor yoga therapy as it would mean a loss in business. In this context a compelling argument for yoga therapy may be that it empowers the individual to become her own healer, an underlying requirement for self actualized people faced with the environmental and social challenges of the earth in the year 2010 and beyond.

The medical term ‘Kyphosis’ sometimes is confusing as it’s also used to describe a spinal curve. People with healthy spines also have a kyphotic curve. The thoracic spine (mid-back region) ought to curve outwards, or have a kyphotic curve. If there is too much kyphosis in the thoracic spine though, this abnormality is called hyperkyphosis, problematic kyphosis, or abnormal kyphosis.

At times abnormal kyphosis (from here on: just ‘kyphosis’) is referred to as just plain slouching, but it is actually way more. It may change the way the spine works, and it can be very painful too if it develops to what is commonly called a ‘hunchback’. The practice of yoga asanas (yoga postures) can help in the prevention and treatment of kyphosis.

Anatomy of Kyphosis

To better understand kyphosis, let’s do a quick run through spinal anatomy:

Cervical Spine: This is the neck, which begins at the base of the skull. It contains 7 vertebrae, which are commonly labeled as C1 to C7. C1 is adjacent to the skull, while C7 is closest to the chest. The cervical spine has a lordotic curve, which means that it should curve outward. Kyphosis rarely affects the cervical spine, but there is a possibility that it may.

Thoracic Spine: a human’s mid-back has 12 vertebrae labeled T1 to T12. Vertebrae in the thoracic spine connect to the ribs, making this part of the spine relatively inflexible and stable. The thoracic spine is supposed to have a kyphotic curve, curve inward. However, it can start to curve too much, either because of poor posture or because of structural defects

Lumbar Spine: The low back has 5 vertebrae called L1 to L5. Some people have 6 lumbar vertebrae. These vertebrae are the largest and strongest vertebrae, responsible for carrying a major part of the body’s weight. The lumbar vertebrae are also the last “true” vertebrae; down from this region, the vertebrae are fused. In fact, L5 may even be fused with part of the sacrum. The lumbar spine has a lordotic curve (outward curve). Kyphosis can affect the lumbar spine, especially in a region called the thoracolumbar region—the area where the thoracic and lumbar regions come together.

Sacrum/Coccyx: The sacrum has 5 vertebrae that usually fuse by adulthood to form the coccyx – commonly known as the tail bone. The sacrum and coccyx are also part of your pelvis, and they should have a kyphotic curve (inward).
From behind, the normal spine appears straight. The spinal curves described above are visible when you view the spine from the side. These inward and outward curves help our back carry our weight and are also important for flexibility.
Humans are born with a kyphotic spine, this is called the primary curve. As we grow, we develop secondary curves: as infants, we develop a lordotic curve in the cervical spine to hold our heads up, and as toddlers, we develop a lordotic curve in the lumbar spine to walk.

In between the vertebrae, there are intervertebral discs. They act like pads or shock absorbers for your movements, and they also are part of the protective spinal canal. Every disc is made up of a tire-like outer band called the annulus fibrosus and gel-like inner substance called the nucleus pulposus.

The back also has muscles, cartilage, ligaments, tendons, and blood vessels. Muscles are strands of tissues that act as the source of power for movement. Cartilage is a hard but slippery substance that makes it easier for joints to move. Ligaments are the strong, flexible bands of fibrous tissue that attach the bones to the intervertebral discs, and tendons connect muscles to bones and discs. Blood vessels provide nourishment. These parts all work together to help move about, and they also help stabilize the spine.

Symptoms of Kyphosis

Kyphosis can occur due to constant slouching which eventually can cause the spine to become more curved. It may also occur because of bone depletion, obesity, or weak back muscles.
If a person has kyphosis, the easiest-to-recognize symptom is a rounded back. The extreme curve in the upper spine will cause forward hunching.

In addition to having a rounded back, other symptoms may occur:

• Mild to severe back pain, also with movement
• Chronic neck tension, as the head migrates forward
• Fatigue
• Tenderness and stiffness in the spine
• Forward posture of the head
• Chest pain or difficulty breathing as the collapsing chest compresses the diaphragm at the base of the rib cage, and the tightness of the intercostals restricts the lungs’ ability to expand.
• Difference in shoulder height
• Tight hamstrings (muscles in the back of your thighs)
• Significant limitation in overall mobility

Prevention and Reversion of Kyphosis

Yoga may not only help prevent slouching – and the depression, shallow breathing, tension, and headaches that often come along with it. Because yoga emphases proper posture, yoga can in fact reverse kyphosis as bones are constantly growing and changing.

While a well-rounded yoga practice will gradually reduce kyphosis, it is advisable to include some asanas in the practice that will accelerate the process. The most effective poses to include are supported backbends, which stretch shortened chest and abdominal muscles and the front spine ligaments. In all these poses, it’s important to focus the stretch on the thoracic spine, stabilizing the lumbar and cervical spine so they don’t hyperextend and hence overwork.
Upper back bending poses will help reverse the “hunchback” curve as well as stretch the muscles on the front of the torso which often have become chronically tight in this condition.
Spine lengthening poses promote good posture and proper alignment of the vertebrae. Weight bearing back bends will strengthen the back muscles to assist the holding of a corrected posture.

It also makes sense to integrate the awareness of kyphosis into the rest of one’s practice. When standing in Tadasana, feeling one’s legs extend down into the earth and the spine lengthen up into the sky. Lifting the breastbone opens space in the upper lobes of the lungs. Thus the erector spinae is engaged to feel vitality, not hardness, in the mid back muscles.

Over time, this practice of opening the heart will contribute not only to changing posture and possibly curing kyphosis but also foster the development of compassion. The physical practice of asanas can alter a person’s outlook unto the world and thus change the way we interact with other beings.

Ever since man became aware of the human condition (i.e. being able to observe oneself from an external perspective), life’s primordial questions have been ‘Who are we?’; ‘Where are we coming from?’ and ‘Where are we going to?’ These fundamental questions lie at the root of any ontological philosophy and religion alike. They point to the final goal, of how to be liberated from our earthly existence. Every school of thought will apply different terms to describe this final goal: super-consciousness, the infinite, heaven within, enlightenment, to name just a few.

Indian rishi Patanjali, who lived around 150 C.E., calls this goal Samadhi, thus describing the ultimate purpose of Raja yoga, an ancient science of right living which is highly relevant and applicable in contemporaneous modern life.
Patanjali distinguished eight major steps of this spiritual ascent: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and finally pure consciousness: – Samadhi. These are the eight limbs of Ashtanga Yoga.  Let’s look at these stages, or ‘limbs’ in a little more detail:

Yama and Niyama

Yama means control, Niyama, non-control. Literally, these two stages indicate the don’ts and the do’s on the spiritual path of yoga. They also could be called the Ten Commandments of yoga.
Their essential purpose is to develop inner peace and prepare the mind for meditation.
The rules of Yama (the Don’ts) are five:

• Non-violence or Ahimsa
• Non-lying or Satya
• Non-stealing or Asteya
• Non-sensuality or Brahmacharya
• Non-greed, Non-attachment or Aparigraha

It is worthwhile noting that all of these virtues are expressed in negative terms. The implication is that once we shed our delusions, we cannot but be non violent, truthful, etc. Acting otherwise would imply an unnatural state of egoistical inharmony.

The rules of Niyama (the Do’s) are:

• Cleanliness (internal and external) or Saucha
• Contentment or Santosha
• Austerity or Tapas
• Self-study, Introspection or Swadhyaya
• Devotion to the Supreme being or Ishwara-pranida.

Asana – posture, steady pose

An Asana is a stable and comfortable posture which helps attain mental equilibrium. A sign of perfection in Asana is the ability to sit still for three hours. Many people meditate for years without achieving any notable results, simply because they have never trained their bodies to sit still. Until the body can be mastered, higher perceptions, can never be achieved.

Pranayama – vital energy control

Pranayama is generally defined as breath control, though this does not convey the complete meaning of the term. The word pranayama is derived from joining prana pluas ayama. Prana means ‘life force’ or ‘vital energy’ and is part of the astral body whereas ‘ayama’ means extension of expansion. The various techniques of pranayama free the nervous system from its ordinary patterns and habits. Breathing from the upper third of the respiratory system, pranayama can move blocked pathways to the brain and the nervous system, creating new patterns, alleys to the highway of the super-consciousness so to speak. Pranayama revitalizes the body, steadies the emotions, and creates great clarity of mind.

Pratyahara – detachment, the interiorization of the mind

Prayyahara is the fifth stage on Patanjali’s journey to super-consciousness. It can be translated as ‘withdrawal’ or ‘detachment’. Once the energy has been redirected towards its source in the brain, sensory inhibition needs to fall into place: the sadhaka (spiritual aspirant) must then interiorize his consciousness, so that is thoughts will cease to wander in restlessness and delusion, but rather one-pointedly focus on the deeper mysteries of the soul.

Dharana – concentration

Patanjali’s sixth stage is known as Dharana – concentration, or fixed inner awareness. One may have been aware of inner spiritual realities – as for example the inner sound or deep mystical feelings – before reaching this stage, but it is only after reaching it that one can give himself completely to deep concentration on those realities.

Dhyana – meditation or absorption

Dhyana is the stage of meditative training that leads to Samadhi. By prolonged concentration on any stage of consciousness, one begins to assume to himself its qualities. The mind loses its ego identification, and begins to merge in the great ocean of consciousness of which it is a part.

Samadhi – oneness, state of super-consciousness

The eighth and final step on Patanjali’s eightfold journey is known as Samadhi, oneness. Samadhi comes after one learns to dissolve his ego consciousness keeping the gaze steady towards the inner light. Once the grip of one’s ego has truly and thoroughly been broken, and one discovers that he is actually that innermost light, nothing can prevent him from expanding his consciousness to infinity. The drop of water has been reinserted into the ocean and that drop of water will never dry up. It is here that the ultimate goal of yoga – union – is reached.

It is a common misunderstanding that the ‘union’ of yoga is a union of body, mind and soul.

Will realizing the body-mind-soul connection is already a great achievement in today’s world where most people are completely alienated from their inner selves; it is a mere stepping stone on the yogic path laid out by Patanjali towards union with the infinite.

The beauty of Patanjali’ yogic path lies in its simplicity (even though yama and niyama appear to be insurmountable obstacles for most fellow humans) applicability (first steps can be taken here and now, all the way to Samadhi) and universality (the yogic path is beyond any religions, rituals and rites, is is a universal science of life) – this meeting all the requirements of a good theory. The eightfold path will also never expire, but be a guideline for generations to come to answer the three primordial questions.

Finally, Patanjali also answers the question of what is the goal of each and every human being on this planet, even though few of us realize: enlightenment, merging with the infinite, the self-realization of consciousness.

Time magazine named B.K.S Iyengar as one of the 100 most influential people in the world. The BBC hailed Iyengar as ‘the Michelangelo of yoga’. These are impressive references but, but let’s take a look at his latest book ‘Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom‘.

It is not just another book about asanas and detailed postural alignment, but a personal account of the yogic journey as a spiritual path. The aim of yoga is described as ‘oneness’, or what Iyengar calls ‘integration’: we are to become the  microcosm within the overall cosmos. ‘Yoga is the rulebook for the playing the game of life. The game is tough and we need to train hard.’ Our tasks is to understand what it means to be human finding ourselves placed between earth and sky.

‘The inward journey’ is the first chapter of Iyengar’s book and lays the foundation for all that follows: The five Koashas, the sheaths of human existence are introduced as a model for human evolution.  Each of the five sheaths overlays and obscures the more subtle awareness that is interior to it. The five Koshas are:

• Physical body – Annayama Kosha
• Energy body – Pranayma Kosha
• Mental body – Manomaya Kosha
• Wisdom body – Vijnanamaya Kosha
• Bliss body – Anandamaya Kosha

These five koshas need to be completely integrated with each other to reach wholeness. Before Iyengar elucidates each Kosha in its spiritual significance and related yogic practice in the following chapters, the eight limbs of Ashtanga Yoga are introduced.

For the dedicated and informed yoga practitioner the main value of the the book does not lie in the presentation of new concepts, but the integration and contextualization of the yogic path and philosophy with the experience of a true master.

Light on Life: The Yoga Journey to Wholeness, Inner Peace, and Ultimate Freedom is a very worthwhile read for any yoga practitioner and spiritual seeker alike and I do highly recommend it.