As the number of service sector jobs has risen in developed countries, more and more jobs have become sedentary, presenting a different array of health problems than those associated with manufacturing and the primary sector. Contemporary problems, such as the growing rate of obesity and issues relating to stress and overwork in many countries, have further complicated the interaction between work and health.
The least intrusive weight loss methods, and those most often recommended, are adjustments to eating patterns and increased physical activity, generally in the form of exercise. The World Health Organization recommended that people combine a reduction of processed foods high in saturated fats, sugar and salt[10] and caloric content of the diet with an increase in physical activity.[11]
Generally, the context in which an individual lives is of great importance for both his health status and quality of their life It is increasingly recognized that health is maintained and improved not only through the advancement and application of health science, but also through the efforts and intelligent lifestyle choices of the individual and society. According to the World Health Organization, the main determinants of health include the social and economic environment, the physical environment and the person's individual characteristics and behaviors.[18]
Yoga gurus from India later introduced yoga to the West,[16] following the success of Swami Vivekananda in the late 19th and early 20th century with his adaptation of yoga tradition, excluding asanas.[16] In the 1980s, a very different form of modern yoga, with an increasing number of asanas and few other practices, became popular as a system of exercise across the Western world.[15] Yoga in Indian traditions, however, is more than physical exercise; it has a meditative and spiritual core.[17] One of the six major orthodox schools of Hinduism is also called Yoga, which has its own epistemology and metaphysics, and is closely related to Hindu Samkhya philosophy.[18]
In 2009, the Council of Ulemas, an Islamic body in Indonesia, passed a fatwa banning yoga on the grounds that it contains Hindu elements.[302] These fatwas have, in turn, been criticized by Darul Uloom Deoband, a Deobandi Islamic seminary in India.[303] Similar fatwas banning yoga, for its link to Hinduism, were issued by the Grand Mufti Ali Gomaa in Egypt in 2004, and by Islamic clerics in Singapore earlier.[304]
In 1989 and 2003, the Vatican issued two documents: Aspects of Christian meditation and "A Christian reflection on the New Age," that were mostly critical of eastern and New Age practices. The 2003 document was published as a 90-page handbook detailing the Vatican's position.[286] The Vatican warned that concentration on the physical aspects of meditation "can degenerate into a cult of the body" and that equating bodily states with mysticism "could also lead to psychic disturbance and, at times, to moral deviations." Such has been compared to the early days of Christianity, when the church opposed the gnostics' belief that salvation came not through faith but through a mystical inner knowledge.[280] The letter also says, "one can see if and how [prayer] might be enriched by meditation methods developed in other religions and cultures"[287] but maintains the idea that "there must be some fit between the nature of [other approaches to] prayer and Christian beliefs about ultimate reality."[280] Some[which?] fundamentalist Christian organizations consider yoga to be incompatible with their religious background, considering it a part of the New Age movement inconsistent with Christianity.[288]

Theosophists including Madame Blavatsky also had a large influence on the Western public's view of Yoga.[207] Esoteric views current at the end of the 19th century provided a further basis for the reception of Vedanta and of Yoga with its theory and practice of correspondence between the spiritual and the physical.[208] The reception of Yoga and of Vedanta thus entwined with each other and with the (mostly Neoplatonism-based) currents of religious and philosophical reform and transformation throughout the 19th and early 20th centuries. Mircea Eliade brought a new element into the reception of Yoga with the strong emphasis on Tantric Yoga in his seminal book: Yoga: Immortality and Freedom.[209] With the introduction of the Tantra traditions and philosophy of Yoga, the conception of the "transcendent" to be attained by Yogic practice shifted from experiencing the "transcendent" ("Atman-Brahman" in Advaitic theory) in the mind to the body itself.[210]
Description of an early form of yoga called nirodhayoga (yoga of cessation) is contained in the Mokshadharma section of the 12th chapter (Shanti Parva) of the Mahabharata (third century BCE).[109] Nirodhayoga emphasizes progressive withdrawal from the contents of empirical consciousness such as thoughts, sensations etc. until purusha (Self) is realized. Terms like vichara (subtle reflection), viveka (discrimination) and others which are similar to Patanjali's terminology are mentioned, but not described.[110] There is no uniform goal of yoga mentioned in the Mahabharata. Separation of self from matter, perceiving Brahman everywhere, entering into Brahman etc. are all described as goals of yoga. Samkhya and yoga are conflated together and some verses describe them as being identical.[111] Mokshadharma also describes an early practice of elemental meditation.[112] Mahabharata defines the purpose of yoga as the experience of uniting the individual ātman with the universal Brahman that pervades all things.[111]