Health science is the branch of science focused on health. There are two main approaches to health science: the study and research of the body and health-related issues to understand how humans (and animals) function, and the application of that knowledge to improve health and to prevent and cure diseases and other physical and mental impairments. The science builds on many sub-fields, including biology, biochemistry, physics, epidemiology, pharmacology, medical sociology. Applied health sciences endeavor to better understand and improve human health through applications in areas such as health education, biomedical engineering, biotechnology and public health.
Many governments view occupational health as a social challenge and have formed public organizations to ensure the health and safety of workers. Examples of these include the British Health and Safety Executive and in the United States, the National Institute for Occupational Safety and Health, which conducts research on occupational health and safety, and the Occupational Safety and Health Administration, which handles regulation and policy relating to worker safety and health.
^ For instance, Kamalashila (2003), p. 4, states that Buddhist meditation "includes any method of meditation that has Enlightenment as its ultimate aim." Likewise, Bodhi (1999) writes: "To arrive at the experiential realization of the truths it is necessary to take up the practice of meditation.... At the climax of such contemplation the mental eye … shifts its focus to the unconditioned state, Nibbana...." A similar although in some ways slightly broader definition is provided by Fischer-Schreiber et al. (1991), p. 142: "Meditation – general term for a multitude of religious practices, often quite different in method, but all having the same goal: to bring the consciousness of the practitioner to a state in which he can come to an experience of 'awakening,' 'liberation,' 'enlightenment.'" Kamalashila (2003) further allows that some Buddhist meditations are "of a more preparatory nature" (p. 4).
In the first decade of the 21st century, the conceptualization of health as an ability opened the door for self-assessments to become the main indicators to judge the performance of efforts aimed at improving human health. It also created the opportunity for every person to feel healthy, even in the presence of multiple chronic diseases, or a terminal condition, and for the re-examination of determinants of health, away from the traditional approach that focuses on the reduction of the prevalence of diseases.
Some Christians integrate yoga and other aspects of Eastern spirituality with prayer and meditation. This has been attributed to a desire to experience God in a more complete way. In 2013, Monsignor Raffaello Martinelli, servicing Congregation for the Doctrine of the Faith, having worked for over 23 years with Cardinal Joseph Ratzinger (Pope Benedict XVI), said that for his Meditation, a Christian can learn from other religious traditions (zen, yoga, controlled respiration, Mantra), quoting Aspects of Christian meditation: "Just as "the Catholic Church rejects nothing of what is true and holy in these religions," neither should these ways be rejected out of hand simply because they are not Christian. On the contrary, one can take from them what is useful so long as the Christian conception of prayer, its logic and requirements are never obscured. It is within the context of all of this that these bits and pieces should be taken up and expressed anew." Previously, the Roman Catholic Church, and some other Christian organizations have expressed concerns and disapproval with respect to some eastern and New Age practices that include yoga and meditation.
The spiritual sense of the word yoga first arises in Epic Sanskrit, in the second half of the 1st millennium BCE, and is associated with the philosophical system presented in the Yoga Sutras of Patanjali, with the chief aim of "uniting" the human spirit with the Divine. The term kriyāyoga has a technical meaning in the Yoga Sutras (2.1), designating the "practical" aspects of the philosophy, i.e. the "union with the supreme" due to performance of duties in everyday life.
One of the earliest and most influential sub-traditions of Vedanta, is Advaita Vedanta, which posits nondualistic monism. This tradition emphasizes Jñāna yoga (yoga of knowledge), which is aimed at realizing the identity of one's atman (soul, individual consciousness) with Brahman (the Absolute consciousness). The most influential thinker of this school is Adi Shankara (8th century), who wrote various commentaries and original works which teach Jñāna yoga. In Advaita Vedanta, Jñāna is attained on the basis of scripture (sruti) and one's guru and through a process of listening (sravana) to teachings, thinking and reflecting on them (manana) and finally meditating on these teachings (nididhyāsana) in order to realize their truth. It is also important to develop qualities such as discrimination (viveka), renunciation (virāga), tranquility, temperance, dispassion, endurance, faith, attention and a longing for knowledge and freedom ('mumukṣutva).' Yoga in Advaita is ultimately a "meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness".
Personal health depends partially on the active, passive, and assisted cues people observe and adopt about their own health. These include personal actions for preventing or minimizing the effects of a disease, usually a chronic condition, through integrative care. They also include personal hygiene practices to prevent infection and illness, such as bathing and washing hands with soap; brushing and flossing teeth; storing, preparing and handling food safely; and many others. The information gleaned from personal observations of daily living – such as about sleep patterns, exercise behavior, nutritional intake and environmental features – may be used to inform personal decisions and actions (e.g., "I feel tired in the morning so I am going to try sleeping on a different pillow"), as well as clinical decisions and treatment plans (e.g., a patient who notices his or her shoes are tighter than usual may be having exacerbation of left-sided heart failure, and may require diuretic medication to reduce fluid overload).
The earliest extant systematic account of yoga and a bridge from the earlier Vedic uses of the term is found in the Hindu Katha Upanisad (Ku), a scripture dating from about the third century BCE[…] [I]t describes the hierarchy of mind-body constituents—the senses, mind, intellect, etc.—that comprise the foundational categories of Sāmkhya philosophy, whose metaphysical system grounds the yoga of the Yogasutras, Bhagavad Gita, and other texts and schools (Ku3.10–11; 6.7–8).
Classical yoga incorporates epistemology, metaphysics, ethical practices, systematic exercises and self-development techniques for body, mind and spirit. Its epistemology (pramana) and metaphysics is similar to that of the Sāṅkhya school. The metaphysics of Classical Yoga, like Sāṅkhya, is mainly dualistic, positing that there are two distinct realities. These are prakriti (nature), which is the eternal and active unconscious source of the material world and is composed of three gunas, and the puruṣas (persons), the plural consciousnesses which are the intelligent principles of the world, and are multiple, inactive and eternal witnesses. Each person has a individual puruṣa, which is their true self, the witness and the enjoyer, and that which is liberated. This metaphysical system holds that puruṣas undergo cycles of reincarnation through its interaction and identification with prakirti. Liberation, the goal of this system, results from the isolation (kaivalya) of puruṣa from prakirti, and is achieved through a meditation which detaches oneself from the different forms (tattvas) of prakirti. This is done by stilling one's thought waves (citta vritti) and resting in pure awareness of puruṣa.
The Gita consists of 18 chapters and 700 shlokas (verses), with each chapter named as a different yoga, thus delineating eighteen different yogas. Some scholars divide the Gita into three sections, with the first six chapters with 280 shlokas dealing with Karma yoga, the middle six containing 209 shlokas with Bhakti yoga, and the last six chapters with 211 shlokas as Jnana yoga; however, this is rough because elements of karma, bhakti and jnana are found in all chapters.
Another text which teaches yoga with an Advaita point of view is the Yoga-Yājñavalkya. This work contains extensive teachings on ten Yamas (ethical rules) and ten Niyamas (duties), and eight asanas. It also discusses a theory of nadis and prana (vital breath), and follows this with instructions on pranayama (breath control), pratyahara (sense withdrawal), meditation on mantras, meditative visualizations and Kundalini.
^ James Mallinson, "Sāktism and Hathayoga," 28 June 2012.
Archived 16 June 2013 at the Wayback Machine [accessed 19 September 2013] pgs. 2 "In its earliest definition, in Pundarīka's eleventh-century Vimalaprabhā commentary on the Kālacakratantra, hathayoga is said to bring about the "unchanging moment" (aksaraksana) "through the practice of nāda by forcefully making the breath enter the central channel and through restraining the bindu of the bodhicitta in the vajra of the lotus of wisdom". While the means employed are not specified, the ends, in particular restraining bindu, semen, and making the breath enter the central channel, are similar to those mentioned in the earliest descriptions of the practices of hathayoga, to which I now turn."