AAVIATE: Gene therapy via suprachoroidal drug delivery may lower treatment burden for patients with AMD – Modern Retina

Emily Kaiser [EK]: Hello, welcome. I'm Emily Kaiser, editor of Modern Retina. I'm sitting down with Dr. Rahul Khurana to discuss the Aaviate study. Dr. Khurana, can you tell us a little bit about the Aaviate data presented at the Angiogenesis meeting?

Rahul Khurana, MD [RK]: For sure, Emily.

Aaviate is a really exciting clinical trial that I've been involved with and at Angiogenesis this year, we presented the updated data on the first two cohorts. And so to give everyone kind of a background, obviously, gene therapy is a very exciting area of interest right now.

We know there's a lot of unmet needs in our treatments of macular degeneration. You know, these treatments often are very effective, but they require a lot of treatments. And there's a high burden with our current set of treatments out there, and gene therapy offers the potential for a one-time treatment to give us long-term, anti-VEGF suppression and really a long-term answer to this kind of chronic disease.

And so Aaviate is along with many gene therapy programs, or studies, that are looking to kind of tackle this. And the thing which is interesting about Aaviate is that most of gene therapy has really looked at it the traditional approaches. Either theyve gone intravitreal, which is something we're very used to because we do these injections, or done a subretinal gene therapy delivery, which requires surgery, which is much more invasive. And Aaviate utilizes a suprachoroidal approach.

And the benefit of this is that we get good drug delivery of inhibiting anti-VEGF gene therapy, but by delivering it in the office. And one of the benefits of suprachoroidal delivery over intravitreal delivery is that in intravitreal, there is a potential for a lot of exposure of the medicine to not just the back of the eye, but also the front of the eye. And we've seen in some early gene therapy programs, a lot of complications involving inflammation and hypotony.

In a suprachoroidal approach, you can get a very high concentration to the retina with very low concentration to the anterior segment.

EK: That's really interesting. Has anything developed since the presentation?

RK: the study has been ongoing. So what I presented at Angiogenesis was the first two cohorts in the sense that those patients had been fully enrolled, and we had up to date up to six months. So that was really exciting. And we'll kind of delve into some of the details there. But there's still cohorts three, four, and five, which are now fully enrolled. So since that time, we've now fully enrolled those patients. And we're basically waiting to hear back on updates, or we were waiting to hear back those results. And we need to once they're fully enrolled, we need to have the subsequent time to see how these patients do.

EK: And what are the next steps?

RK: Part of the next steps for gene therapy is really to finish up the clinical study. The patients are all enrolled, which is wonderful. Now we want to see how they did in these higher enrolling cohorts. So one thing that we haven't talked about is what were the results that we actually found from the first two cohorts? And so as I mentioned before, Aaviate takes patients who have been previously treated so these patients who were in the study were basically patients who needed to get multiple injections.

On average, they average nearly nine injections in the previous year, which is about an injection every five weeks. And we took those patients who basically needed regular anti-VEGF therapy, and we basically offered them a super coronal injection of RGX-314, which involves a novel Aaviate vector, which encodes for an anti VEGF monoclonal antibody fragment, which is transduced, or basically transvexed, the patient's own retinal cells to produce anti-VEGF protein to effectively give you long term suppression.

And the data showed that in the first two cohorts where this was done, not only was the treatment quite safe, there was a very low rate of inflammation and no serious adverse events. But more impressively, that the number of treatments had gone down dramatically. The patients in the study were able to maintain their visual acuity, which was wonderful to see. But more importantly, the number of injections went down significantly.

As I told you, before, most of these patients needed about an injection every five weeks, and in the study, the number of injections went down nearly 70 to 79% than they had before receiving the gene therapy, they were able to maintain the visual acuity, maintain the retinal anatomy, and the number of patients who didn't even need injections was nearly 30% in the first cohort, and nearly 40% in the second cohort. And that was quite exciting because this truly was kind of delivering on the promise of a once-and-done therapy. But as I said before, we really need the long-term data to kind of see how this translates and also we need to see how higher doses if we can get better efficacy and also maintain a very good safety profile.

EK: Wow. So what does this mean for clinicians and for patients?

RK: I think it offers a really exciting hope for both our patients and physicians. As we mentioned before, we have a lot of treatment options for anti-VEGF therapy and they do work very well. The problem is that they require a lot of treatments and there's a high treatment burden, and this is challenging for patients because not all patients can come back in there's a high rate of lost to followup, non-compliance, and non-adherence to the treatment regimens. And we've seen in Phase 3 clinical studies, especially in follow up in real world practice that when patients are not getting regular treatments, they lose vision. And that's why we've it's been hard to replicate the excellent results we've seen in the Phase 3 studies in real world practice. And the hope is that if one of these gene therapy treatments can work, we can offer a really one-and-done or a much more sustainable treatment therapy for our patients, which ultimately lead to better compliance and better visual outcomes.

EK: Fantastic. Well, thank you so much for the update.

RK: My pleasure. Thanks for having me.

Note: This transcript has been lightly edited for clarity.

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AAVIATE: Gene therapy via suprachoroidal drug delivery may lower treatment burden for patients with AMD - Modern Retina

TC BioPharm CEO, Bryan Kobel to Speak at the "Innovating Cell and Gene Therapy Quality Control Conference 2022" – PR Newswire

During the fireside chat, moderated by Caroline Peachey, Editor of the European Pharmaceutical Review, Kobel will focus on TC BioPharm's journey as a CGT startup, the challenges the Company has faced, and the impact of quality control on its development. Kobel will also offer advice to other cell and gene therapy manufacturers and discuss the industry landscape.

The "Innovating Cell and Gene Therapy Quality Control Conference 2022" will take place virtually on July 13, 2022. For more information, visit the conference's website.

TC BioPharm manufactures young, active gamma-delta T cells exogenously using donor blood, expanding the gamma delta t-cell population into the billions and infusing these healthy donor cells into cancer patients. The Company's allogeneic unmodified gamma-delta T cell product, OmnImmune has shown positive results from its Phase 1a/2b human study evaluating its safety and tolerability. OmnImmune targets the potential treatment of relapse/refractory Acute Myeloid Leukemia ("AML"). Additionally, the FDA granted orphan drug status for OmnImmune after reviewing the trial results. TC BioPharm also received MHRA and Research Ethics Committee approvals to initiate Phase 2b/3 gamma-delta T cell therapy clinical trials of OmnImmune.

About TC BioPharm (Holdings) PLC

TC BioPharm is a clinical-stage biopharmaceutical company focused on the discovery, development and commercialization of gamma-delta T cell therapies for the treatment of cancer and viral infections with human efficacy data in acute myeloid leukemia. Gamma-delta T cells are naturally occurring immune cells that embody properties of both the innate and adaptive immune systems and can intrinsically differentiate between healthy and diseased tissue. TC BioPharm uses an allogeneic approach in both unmodified and CAR modified gamma delta t-cells to effectively identify, target and eradicate both liquid and solid tumors in cancer.

TC BioPharm is the leader in developing gamma-delta T cell therapies, and the first company to conduct phase II/pivotal clinical studies in oncology. The Company is conducting two investigator-initiated clinical trials for its unmodified gamma-delta T cell product line - Phase 2b/3 pivotal trial for OmnImmune in treatment of acute myeloid leukemia and Phase I trial for ImmuniStim in treatment of Covid patients using the Company's proprietary allogenic CryoTC technology to provide frozen product to clinics worldwide. TC BioPharm also maintains a robust pipeline for future indications in solid tumors and other aggressive viral infections as well as a significant IP/patent portfolio in the use of CARs with gamma delta t-cells and owns our manufacturing facility to maintain cost and product quality controls.

Forward Looking Statements

This press release may contain statements of a forward-looking nature relating to future events. These forward-looking statements are subject to the inherent uncertainties in predicting future results and conditions. These statements reflect our current beliefs, and a number of important factors could cause actual results to differ materially from those expressed in this press release. We undertake no obligation to revise or update any forward-looking statements, whether as a result of new information, future events or otherwise. The reference to the website of TC BioPharm has been provided as a convenience, and the information contained on such website is not incorporated by reference into this press release.

SOURCE TC BioPharm

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TC BioPharm CEO, Bryan Kobel to Speak at the "Innovating Cell and Gene Therapy Quality Control Conference 2022" - PR Newswire

Why Shares of Bluebird Bio, CRISPR Therapeutics, and Editas Medicine Soared This Week – The Motley Fool

What happened

The downtrodden biotech space has kicked off the second half of 2022 with a boom. Hard-hit gene-editing and gene therapy companies in particular have started the back half of the year on the right foot. Underscoring this point, Bluebird Bio (BLUE 3.59%) stock has already risen by 17% over the holiday-shortened week as of Thursday's closing bell, according to data provided by S&P Global Market Intelligence.

What's more, shares of CRISPR Therapeutics (CRSP 0.77%) have gained 22.6% over the same period, and fellow gene editor Editas Medicine (EDIT 0.33%) also saw its equity rise in price by a healthy 20.7% this week. By contrast, Bluebird and Editas shares both fell by over 50% over the first six months of 2022, while CRISPR's stock price stumbled by a noteworthy 20% during the first half of the year.

Image Source: Getty Images.

What's behind this sudden trend reversal? The most likely explanation is simply short-sellers covering their positions (buying back their borrowed shares). In keeping with this theme, Bluebird, Editas, and CRISPR all saw a sharp rise in their short interest during the first six months of 2022. Short-sellers piled into these three names earlier this year due to the fact that they are all cash flow negative, which is a tough spot to be in during a persistent bear market and an era of rising interest rates. Bluebird, in fact, is staring down a serious cash crunch at the moment.

Short-sellers, for their part, are probably backing away at this stage for no other reason than to play it safe in the event that big pharma starts to go bargain shopping.

Why might big pharma target beaten-down gene-editing and gene therapy companies in the second half of the year? The key reason is that these high-value fields are starting to move beyond the research stage of their life cycle and into the realm of commercially available therapies.

Speaking to this point, Bluebird's gene therapies for beta thalassemia and cerebral adrenoleukodystrophy appear to be on their way toward a formal approval from the Food and Drug Administration (FDA) following a pair of positive advisory committee votes last month. What's more, CRISPR is also expected to file for regulatory approval for its Vertex Pharmaceuticalspartnered blood disorder candidate, exa-cel, later this year.

Are any of these three biotech stocks still worth buying? CRISPR is arguably the most attractive bargain among the three. The company's ex-vivo gene-editing platform has posted stellar trial results so far, and Vertex could very well decide to buy its partner as a result.

Bluebird, on the other hand, is a tough call. The company ought to have a compelling buyout case if the FDA does grant it a pair of approvals soon. The bad news is that the biotech's balance sheet may force a sale at a heavily discounted price (relative to the commercial potential of its lead assets).

Finally, Editas might simply get lost in the mix when everything is said and done. There are several gene-editing companies vying for the spot of top dog, and Editas' clinical pipeline lags in several key areas at the moment. Time will tell.

George Budwell has no position in any of the stocks mentioned. The Motley Fool has positions in and recommends CRISPR Therapeutics, Editas Medicine, and Vertex Pharmaceuticals. The Motley Fool recommends Bluebird Bio. The Motley Fool has a disclosure policy.

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Why Shares of Bluebird Bio, CRISPR Therapeutics, and Editas Medicine Soared This Week - The Motley Fool

Gene Therapy Market is Expected to Grow Revenue up to USD 20 Billion by 2028 Know More with Infinium Global Research – Digital Journal

The Gene Therapy Market Research Report Study. Covers global and regional markets with an in-depth analysis of the overall market growth prospects. It also sheds light on the comprehensive competitive landscape of the global market with a forecast period of 2022 to 2028. The Gene Therapy Market Research Report. Further provides a dashboard overview of the key players covering successful marketing strategies, market contribution, and recent developments in historical and current contexts, along with the forecast period 2022 to 2028. The global gene therapy market was valued at USD 5.6 Billion in 2022 and is expected to reach USD 20 Billion in 2028, with a CAGR of about 24% during the forecast period.

Get a Sample Copy of the Report: https://www.infiniumglobalresearch.com/reports/sample-request/40133

The Significant Therapeutic Potential Offered by Gene Therapy is Boosting the Growth of this Market

Innovation in gene therapy for rare & cardiovascular disease treatment is growing and increasing awareness regarding the ability of gene therapy to cure diseases drives the growth of the gene therapy market. Further, several benefits such as the ability to replace defective cells help in eliminating diseases and the significant therapeutic potential offered by gene therapy is boosting the growth of this market. The rising occurrence of cancer and increasing government support for gene therapy in cancer treatment can further fuel the demand for the gene therapy market. Gene therapy has substantial potential to eradicate and counter several genetic illnesses and frequent life-threatening disorders, such as AIDS, cancer, Parkinsons disease, heart diseases, age-related disorders, and cystic fibrosis.

Moreover, the upsurge in the number of gene therapy treatment centers in developed countries and the increasing adoption of gene therapy for Oncological disorders have expected to create lucrative growth opportunities for this market. On the contrary, the high cost associated with gene therapies and the potential to give rise to other disorders is likely to restrain the growth of the gene therapy market. However, the High cost of therapy treatment will restrain the market growth during the forecast period.

This report focuses on Gene Therapy Market Status, Future Forecast, Growth Opportunities, Key Market, and Key Players. The Gene Therapy Market Report. Studies various parameters, such as raw materials, cost and technology, and consumer preferences. It also provides important market credentials such as history, various spreads, and trends, and an overview of the trade, regional markets, trade, and market competitors. It covers capital, revenue, and pricing analysis by business, along with other sections such as plans, support areas, products offered by major manufacturers, alliances, and acquisitions. Headquarters delivery.

To understand how the Impact of Covid-19 is covered in this Report:

The complete profile of the company is mentioned. And it includes capacity, production, price, revenue, cost, gross margin, sales volume, revenue, consumption, growth rate, import, export, supply, future strategies, and the technological developments that they are making the report. Historical market data Gene Therapy and forecast data from 2022 to 2028.

Major players are included in the Gene Therapy market report. They are Novartis AG, Gilead Sciences, Inc., Spark Therapeutics, Inc., Amgen Inc., Biogen Inc., Pfizer Inc., Regeneron Pharmaceuticals, Sanofi SA., Abeona Therapeutics, Inc., and Merck & Co., Inc.

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Market segmentation Gene Therapy by type (suicide gene, cancer gene, tumor suppressor gene, cytokine gene therapy, antigen gene therapy), application (neurological, cardiovascular, genetic, infectious, oncological disorders), vector type (non-viral, viral vectors)

Geographically, this report is segmented into Several Key Regions, With Sales, Revenue, Market Share, and Growth Rate of Gene Therapy in Those Regions, from 2022 to 2028

=> North America (US, Canada, and Mexico)

=> Europe (Germany, UK, France, Italy, Russia, Turkey, etc.)

=> Asia Pacific (China, Japan, Korea, India, Australia, Indonesia, Thailand, Philippines, Malaysia, and Vietnam)

=> South America (Brazil, Argentina, Colombia, etc.)

=> The Middle East and Africa (Saudi Arabia, United Arab Emirates, Egypt, Nigeria, and South Africa)

-Market Landscape: Here, the Gene Therapy Market opposition is based on value, revenue, trade, and organization-specific pie slices, market rates, cut-throat situation landscape, and market rates. Patterns, integrations, developments, acquisitions, and, in general, most recent top organizations It is part of the industry.

-Manufacturers Profiles: Here, they are considered to be the driving force for the Gene Therapy Market. It is dictated by regions marketed, major products, net margin, revenue, cost, and generation.

-Market Status and Outlook by Region: In this segment, the report studies the market size by region, net advantage, exchanges, revenue, generation, overall industry share, CAGR, and region. Here, is the Gene Therapy Market. It is studied in depth according to regions and countries such as North America, Europe, China, India, Japan, and MEA.

-Market Outlook Production Side In this report, the authors have focused on the creation and estimates regarding creation by type, key manufacturer indicators, and estimates regarding creation and creation.

-Results and Conclusions of the Research: It is one of the last parts of the report where the researchers findings and the conclusion of the exploratory study are presented.

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Key Stakeholders

Raw Material Suppliers

Distributors/Traders/Wholesalers/Suppliers

Regulatory Agencies, including Government Agencies and NGOs

Research and Development (R&D) Trade Agencies

Imports and Exports, Government Agencies, Research Agencies, and Companies Consultants

Trade associations and industry groups.

End-use industries

The Study Objectives of this Report are:

To analyze the Gene Therapy Industrys status, future forecast, growth opportunity, key market, and key players.

Present the development of the Supply of Gene Therapy Market products. In the United States, Europe, and China.

Strategically profile key players and comprehensively analyze their development plans and strategies.

To define, describe and forecast the market by product type, market, and key regions.

Table of Content

Chapter 1 Preface

1.1. Report Description

1.2. Research Methods

1.3. Research Approaches

Chapter 2 Executive Summary

2.1. Gene Therapy Market Highlights

2.2. Gene Therapy Market Projection

2.3. Gene Therapy Market Regional Highlights

Chapter 3 Global Gene Therapy Market Overview

3.1. Introduction

3.2. Market Dynamics

3.2.1. Drivers

3.2.2. Restraints

3.2.3. Opportunities

3.3. Analysis of COVID-19 impact on the Gene Therapy Market

3.4. Porters Five Forces Analysis

3.5. IGR-Growth Matrix Analysis

3.6. Value Chain Analysis of Gene Therapy Market

Chapter 4 Gene Therapy Market Macro Indicator Analysis

Chapter 5 Global Gene Therapy Market by Type

5.1. Suicide Gene Therapy

5.2. Cancer Gene Therapy

5.3. Tumor Suppressor Gene Therapy

5.4. Cytokine Gene Therapy

5.5. Antigen Gene Therapy

Chapter 6 Global Gene Therapy Market by Application

6.1. Neurological Diseases

6.2. Cardiovascular Diseases

6.3. Genetic Diseases

6.4. Infectious Diseases

6.5. Oncological Disorders

Chapter 7 Global Gene Therapy Market by Vector Type

7.1. Non-viral Vectors

7.2. Viral Vectors

Chapter 8 Global Gene Therapy Market by Region 2022-2028

8.1. North America

8.2. Europe

8.3. Asia-Pacific

8.4. RoW

Chapter 9 Company Profiles and Competitive Landscape

9.1. Competitive Landscape in the Global Gene Therapy Market

9.2. Companies Profiles

9.2.1. Novartis AG

9.2.2. Gilead Sciences, Inc.

9.2.3. Spark Therapeutics, Inc.

9.2.4. Amgen Inc.

9.2.5. Biogen Inc.

9.2.6. Pfizer Inc.

9.2.7. Regeneron Pharmaceuticals

9.2.8. Sanofi SA.

9.2.9. Abeona Therapeutics, Inc.

9.2.10. Merck & Co., Inc

Reasons to Buy this Report:

=> Comprehensive analysis of global as well as regional markets of the gene therapy.

=> Complete coverage of all the product types and applications segments to analyze the trends, developments, and forecast of market size up to 2028.

=> Comprehensive analysis of the companies operating in this market. The company profile includes an analysis of the product portfolio, revenue, SWOT analysis, and the latest developments of the company.

=> Infinium Global Research- Growth Matrix presents an analysis of the product segments and geographies that market players should focus on to invest, consolidate, expand and/or diversify.

Contact Us:

If you have any queries about this report or if you would like further information, please contact us:

Name: Kishor Devchake

E-mail: [emailprotected]

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Gene Therapy Market is Expected to Grow Revenue up to USD 20 Billion by 2028 Know More with Infinium Global Research - Digital Journal

PROMISING STEM CELL THERAPY IN THE MANAGEMENT OF HIV & AIDS | BTT – Dove Medical Press

Introduction

Stem cells are highly specialized cell types with an impressive ability to self-renew, able to transform into one or even more specific cell types that play a significant role in the regulation and tissue healing process.17 To self-renew, a stem divides into two identical daughter stem cells and a progenitor cell and the embryonic and adult cells contain stem cells.1,2,8

Curing patients with serious medical conditions has been the focus of all disciplines of medical research for many years. Stem cell treatment has evolved into a highly exciting and progressed field of scientific research. Major advances have recently been introduced in fundamental and translational stem-cell-based treatment studies. As stem cell research progressed, many therapeutic options were investigated. The development of therapeutic procedures has sparked a great deal of interest.1,9 Humanity has known for many years that it is possible to regenerate lost tissue. Recently, the regenerative medicine research has taken hold, defying the tremendous scientific advances in the molecular biology sciences only. Technological advances provide limitless opportunities for transformational and potentially restorative therapies for many of humanitys most illnesses. A variety of human organs have successfully yielded stem cells. Besides this, the cell therapy is rapidly bringing good advancements in the healthcare system, intending to restore and possibly replace injured tissue, as well as organs, and ultimately restore the functional capacity of the body.2,10,11

The stem cells can be obtained from various sources of Adult (Adult body tissues), Embryonic (Embryos), Mesenchyma (Connective tissue or stroma), and Induced pluripotent stem [ips] cells (Skin cells or tissue-specific cells).3,68,1215

Due to various stem cells cellular characteristics, the therapeutic clinical possibilities of stem-cell-based treatment are considered promising. These cells can regrow and restore various types of body tissues, for this reason, they are recognized as precursor cells to all kinds of cells.15 The following are the distinguishing features: 1. Self-renewal- Divide without distinction to generate an infinite supply, 2. Multi-potency- One mature cell may distinguish more than one, 3. Pluripotency- Create all sorts of cells except for embryonic membrane cells, 4. Toti- potency- Produce various sorts of cells, including embryonic stem cells.1,2,6,7,16

Stem cells are essential human cells that really can self-renew and make a distinction into particular mature cell types.3,6 The different types of stem cells are embryonic, induced pluripotent, and adult kind of cell types. They all share the important feature of self-renewal, and the ability to discern themselves. It should be mentioned that, the stem cells are not homogeneous, but instead appear in a progressive order. Totipotent stem cells are the most basic and immature stem cells. The above cells can form a complete embryo and also extra-embryonic tissue. This one-of-a-kind efficiency is only present for a short period, starting with ovum development and completing whenever the embryo achieves the 4 to 8 cell phases. Having followed that, cells that divide until they approach the blastocyst, about which point they end up losing their totipotency and acquire a pluripotent character trait, at which cells can only distinguish through each embryonic germ stack. After a few divisions, the pluripotency character trait starts to fade and the distinguishing ability has become more lineage constrained, where its cells are becoming multipotent, indicating they could only transform into the cells connected to a cell or tissue of origin.10 Many researchers believe that adult stem cells should be used in stem cell therapies.6,17

The stem cells can be transformed into a wide range of specialized functional cell types.3,18 In response to injury or maturation, those same stem cells can propagate in massive quantities.19 Adult, embryonic, and induced pluripotent stem cells are examples of stem cell-based therapies.14,15,1921 The stem cells, due to their capability to distinguish the specific cell types requisite for a diseased tissue regeneration, can provide an effective solution, while tissue and organ transplantation are considered necessary.10 The sophistication of stem cell-based treatment interventions, on the other hand, probably leads researchers to seek stable, credible, and readily available stem cell sources capable of converting into numerous lineages. As an outcome, it is critical to exercise caution when selecting the type of stem cells to be used in therapeutic trials.12,14,22

Only with the explosive growth of basic stem cell research in recent years, the comparatively recent study sector of Translational Research had also grown exponentially, starting to build on major research knowledge and insight to advance new therapies. Once the necessary regulatory clearances have been obtained, the clinical translation process can start. Translational research is important because it acts as a filtration system, ensuring that only safe and effective therapeutic approaches start making it to the clinic.23 Recent research illustrating, the successful application of stem cell transplantation to patient populations suggests that, such restorative approaches have been used to address a wide variety of complicated ailments of future concerns.19,24

Currently, clinical trials are available for a variety of stem cell-based treatments based on adult stem cells. To date, the WHO International Clinical Experiments Registration process has recorded more than 3000 experiments involved based on adult stem cells. Furthermore, preliminary trials involving novel and intriguing pluripotent stem cell therapies have been registered. These studies findings will assist the ability to comprehend and the timeframes required to obtain effective treatments and it will contribute to a better knowledge of the different disorders or abnormalities.10

The role of stem cells in modern medicine is vital, both for their widespread application in basic research and for the opportunities they provide for developing new therapeutic strategies in clinical practice.6,16 In recent times, the number of studies involving stem cells has expanded tremendously. Globally, thousands of studies claiming to use stem cells in experimental therapies have now been in the investigation field. This may give the impression that such treatments have already been shown to be extremely effective in the context of healthcare. Despite some promising results, the vast majority of stem cell-based therapeutic applications are still in the experimental stage itself.6,25

The stem cells are a valuable resource for understanding organogenesis as well as the bodys continual regenerative capacity. These cells have brought up enormous anticipations among doctors, investigators, patients, and the public at large because of their ability to distinguish into a variety of cell types.25 These cells are necessary for living beings for a variety of reasons and can play a distinguishable role. Several stem cells can play all cell types roles, and when stimulated effectively, they can also repair damaged tissue. This capability has the potential to save lives as well as treat human injuries and tissue destruction. Moreover, different kinds of stem cells could be used for several purposes, including tissue formation, cell deficiency therapeutic interventions, and stem cell donation or retrieval.3,6,26

New research demonstrating that the successful application of stem cell treatments to patients has expressed hope that such regenerative strategies might very well one day is being used to address a wide variety of problematic ailments. Furthermore, clinical trials incorporating stem cell-based therapeutics have advanced at an alarming rate in recent years. Some of these studies had a significant impact on a wide range of medical conditions.10 As a regenerative medicine strategy, cell-based treatment is widely regarded as the most fascinating field of study in advanced science and medicine. Such technological innovation paves the way for an infinite number of transformational and potentially curable solutions to some of humanitys most pressing survival issues. Moreover, it is gradually becoming the next major concern in medical services.11

Modern data, which shows that the successful stem cell transplantation in beneficiaries has raised hopes on the certain rejuvenating approaches, will one day be used to treat many different types of challenging chronic conditions.24 Preliminary data from highly innovative investigations have documented that the prospective advancement of stem cells provides a wide range of life-threatening ailments that have so far eluded current medical therapy.2,10,11 Furthermore, clinical trials involving stem cell-based therapies have advanced at an unprecedented rate. Many of these studies had a significant impact on various disorders.19 Despite the increasing significance of articles concerning viable stem cell-based treatments, the vast majority of clinical experiments have still yet to receive full authorization for stem cell treatments confirmation.11,12,27

Even though the first case of AIDS were noted nearly 27 years ago, and the etiologic agent was noticed 25 years ago, still for the effective control of the AIDS pandemic continues to remain elusive.28 The HIV epidemic started in 1981 when a new virus syndrome defined by a weakened immune system was revealed in human populations across the globe. AIDS showed up to have a substantial reduction in CD4+ cell counts and also elevated B-cell multiplication.15,2831

The agent that causes AIDS, later named HIV, is a retroviral disease with a genomic structural system made up of 2 identical single-stranded RNA particles.3234 According to the Centres for Disease Control and Prevention, with over 1.1 million Americans are presently infected with the virus.31 Compromised immune processes in HIV and AIDS, as well as partial immune restoration, barriers are confirmed for HIV disease eradication. Innovative developmental strategies are essential to maximizing virus protection and enabling the host immune response to eliminate the virus.35

The progression of HIV infection in humans is divided into the following stages of acute infection, chronic infection, and AIDS.15,36 During the acute infection phase, the circulation has a high viral replication, is extremely infectious, that may or may not demonstrate flu-like clinical signs. In the chronic stage, the viral load is lesser than in the acute stage, and individuals are still infectious but may be symptomless. The patient has come to the end stage of AIDS whenever the CD4+ cell count begins to fall below 200 cells/mm or even when opportunistic infections are advanced.15,36

There are currently two types of HIV isolated HIV-1 and HIV-2.15,37,38 However, HIV-1 is the most common cause of AIDS throughout the world, while HIV-2 is only found in a few areas of an African country. Although both virions can cause AIDS, HIV-2 infection is much more likely to occur in central nervous system disorder.15 Besides this, HIV-2 seems to be less infectious than HIV-1, and HIV-2 infection induces AIDS to develop more slowly. Even though both HIV-1 and HIV-2 have a comparable genetic structure comprised of group-specific antigen, polymerase, and envelope genes, their genome organizational structures are differed.15,3739

HIV infiltrates immune cell types, CD4+ T cell types, and monocytes, resulting in a drop in T-cell counts below a critical level and the failure of cell-mediated immune function.15,40 The glycoprotein (gp120) observed in the virion envelope comes into contact with the CD4 particle with high affinity, allowing HIV to infect T cells. By interacting with their co-receptors, CXCR4 and CCR5, the virus infiltrates T cells and monocytes. The retrovirus uses reverse transcriptase to convert its RNA into DNA after attaching it to and entering the host cell. These newly replicated DNA copies then exit the host cell and infect other cells.15,40,41

HIV-1 is a retrovirus and belongs to a subset of retroviruses known as lentiviruses.38,42 Infection is the most common global health concern around the world.15 It has destroyed the millions of peoples health and continues to wreak havoc on the individual health of millions more. The pandemic of HIV-1 is the most devastating plague in the history of humans, as well as a significant challenge in the areas of medicine, public health, and biological science of research activities.34,43 Antiretroviral therapy is the only treatment that is commonly used. This is not a curative treatment; it must be used for the rest of ones life.15 Although antiretroviral therapy has reduced significantly HIV intensity and transmission, the virus has not been eradicated, and its continued presence can lead to additional health issues.44

Infection with the human immunodeficiency virus necessitates entry into target cells, such as through adhesion of the viral envelope to CD4 receptor sites.43 Cellular antiviral responses fail to eliminate the virus, resulting in a gradual depletion of CD4+ T cells and, finally, a severely compromised immune functioning system. Unfortunately, there is no cure for the virus that destroys immunity.4447 In advanced HIV infection, memory T-cell depletion primarily affects cellular and adaptive immune responses, with a minor impact on innate immune responses.48 Globally, 37.7 million people were living with HIV in 2020, and with 1.5 million individuals are infected with the virus.49 The advancement of stem cell therapy and the conduct of implemented clinical trials have revealed that stem cell treatment has high hopes for a range of medical conditions and implementations.15

Stem cell treatment has shown impressive outcomes in HIV management and has the potential to have significant implications for HIV treatment and prevention in the future. In HIV patients, stem cell therapy helps to suppress the viral load even while enabling antiretroviral regimens to be tapered. Interestingly, this practice led to a significant improvement in procedure outcomes soon after starting antiretroviral treatment.15 Stem cell transplantation can alleviate a wide variety of diseases that are currently incurable. They could also be used to create a novel anti-infection therapy strategic plan and to enhance the treatment of immunologic conditions such as HIV infection. HIV wreaks havoc on immune system cells.30,50

The virus infects and replicates within T-helper cells (T-cells), which are white immune system cells. T-cells are also referred to as CD4 cells. HIV weakens a persons immune system over time by pulverizing more CD4 cells and multiplying itself. More pertinently, if the individual has been unable to obtain anti-retroviral medicine, he will progressively fail to control the infectious disease and illnesses.3,15,42

Despite 36 years of scientific research, investigators are still trying to cure human HIV and its potential problem, AIDS.3,5153 HIV continues to face unconquerable dangers to human survival. This virus has developed the potential to avoid anti-retroviral therapy and tends to result in victim death.52 Investigators are still looking for effective and all-encompassing treatment for HIV and its complexity, AIDS.54 This massive amount of data revealed potential AIDS treatment targets.55 Thousands of research projects have yielded a great deal of information on the elusive AIDS life cycle to date.5456 These massive amounts of data supplied possible targets for AIDS treatment.33,55,56 In HIV-infected patients, using stem cell therapy can augment the process of keeping the viral load stagnant by permitting antiretroviral regimens to be tapered.15

Overall, stem cell-based strategies for HIV and AIDS treatment have recently emerged and have become a key area of research. Ideally, effective stem cell-based therapeutic approaches might have several benefits.30 Clinical studies encompassing stem cell therapy have shown substantial therapeutic effects in the treatment of various autoimmune, degenerative, and genetic problems.15,25 Substantial progress has been developed in the treatment of HIV infection using stem cell-based techniques.30

Successfully treated, clinical studies have shown that total tissue recovery is feasible.15,57 In the early 1980s, the first stem cell transplants were accomplished on HIV-positive patients who were unsure of their viral disease. Following the above preliminary aspects, many HIV-positive patients with concurrent malignant tumours or other hematologic disorders underwent allogeneic stem cell transplantation around the world.42 After ART became a common treatment option for patients,58,59 the procedures prognosis improved dramatically. In addition, a retrospective study of 111 HIV+ transplant patients demonstrated a mildly lower overall survivorship performance in comparison to an HIV-uninfected comparison group.60

Earlier, the primary problem for people living with HIV and AIDS was immunodeficiency caused by a loss of productive T-cells. Some clinicians intended to replenish lost lymphocytes through adoptive cell transplants in the initial days before efficacious antiretroviral therapy options were available. Immunologically, it is relatively simple in an isogeneic condition, as illustrated on HIV-positive individuals with just a correlating identical twin who received T-lymphocytes and stem cell transfusions to rebuild the weak immune status of the patient.60 Cell therapy transfusion may be used to remove resting virion genomes from CD4+ immune cells and macrophages mostly through genome-editing or cytotoxic anti-viral cells.15,60 Cell technology and stem cell biological reprogramming developments have made a significant contribution to novel strategies that may give confidence to HIV healing process.3 However, human embryonic stem cells can be distinguished into significant HIV target cells, according to several research findings.30,61,62

Initially, stem cell transplantation was believed to influence the clinical significance of HIV infection, but viral regulation was not accomplished in the discipline. Moreover, improvements in stem cell transplants utilizing synthetic or natural resistant cell resources, in combination with novel genetic manipulative tactics or the advancement of cytotoxic anti-HIV effector cells, have significantly accelerated this sector of HIV cell management.60 Multiple techniques are being introduced to overcome HIV, either through protecting cells from infectious disease or by continuing to increase immune responses to the viral infection.30 The various methods are as follows: Bone marrow stem cells Therapies, Autologous stem cell transplantations, Hematopoietic stem cell transplantation, Genetical modifications of Hematopoietic stem cells (HSCT), HSCT and HAART therapeutic approach, Human umbilical cord mesenchymal stem cell transplantation, Mesenchymal stem/stromal cells (MSCs) applications, CCR5 Delta32/Delta32 Stem-Cell Transplantation, CRISPR and stem cell applications, Induced Pluripotent Stem Cells applications.

According to the findings, circulating replicative HIV remains the most significant threat to effective AIDS therapy. As a result, a method for conferring resistance to circulating HIV particles is required. The effective viral burden in the human body would be significantly reduced if it were possible to defeat reproducing HIV particles.43,44 For the treatment of AIDS, a restorative approach that relies on bone marrow stem cells has been suggested.52 The proposed treatment method captures and eventually destroys circulating HIVs using receptor-integrated red blood cells. Red blood cell membranes can be equipped with the CD4 receptor and the C-C chemokine receptor type 5 and C-X-C chemokine receptor type 4 co-receptors, which will selectively bind circulating HIV particles.15,30,32,33,43,44,46,6365

The term autologous pertains to blood-forming stem cells obtained from the patient for use as a source of fresh blood cells followed by high-dose chemotherapeutic agents.66 Lymphoma is still the biggest cause of mortality in HIV patients. Autologous stem cell recovery or transplantation with high-dose treatments has long been supported as a treatment for certain types of cancer in HIV-negative patients, including leukaemia and lymphoma. Individuals over the age of 65, as well as those with health problems such as HIV, were excluded from initial transfusion experiments. Moreover, the treatment regimen mortality of transplantation has also been reduced significantly due to its use of peripheral blood stem cells rather than bone marrow and the use of newer marginal conditioning therapeutic strategies. HIV-infected clients may be able to utilize enough stem cells for an autologous transplant advancement in HIV management. High-dose Autologous stem cell transplant (ASCT) treatments are better than conventional treatment in people with relapsed non-Hodgkin lymphoma, according to randomized trial evidence. Similarly, studies on HIV-negative people with Hodgkin Lymphoma have shown that ASCT would provide patients with repetitive illness with long-term progression-free survival.66,67 Even so, the clinical trial on Allogeneic Hematopoietic Cell Transplant for HIV Patients with Hematologic Malignancies report was explained as, the cell-associated HIV DNA and inducible infectious virus were not detectable in the blood of patients who attained complete chimerism.68

The study on long-term multilineage engraftment of autologous genome-edited hematopoietic stem cells in nonhuman primates report findings was Genome editing in hematopoietic stem and progenitor cells (HSPCs) is a potential innovative approach for the treatment of numerous human disorders. This report shows that genome-edited HSPCs engraft and contribute to multilineage repopulation following autologous transplantation in a clinically relevant large animal model, which is an important step toward developing stem cell-based genome-editing therapeutics for HIV and possibly other illnesses.69

Research on comprehensive virologic and immune interpretation in an HIV-infected participant again just after allogeneic transfusion and analytical interruption of antiretroviral treatment findings are the instance of HIV-1 cure having followed allogeneic stem cell transplantation (allo-SCT), resulting allo-SCTs in HIV-1 positive participants have failed to cure the disease. It describes adjustments in the HIV reservoir in a single chronically HIV-infected client who had undergone allo-SCT for acute lymphoblastic leukaemia treatment and was obtaining suppressive antiretroviral treatment.

To estimate the size of the HIV-1 reservoir and describe viral phylogenetic and phenotypic modifications in immune cells, the investigators just used leukapheresis to obtain peripheral blood mononuclear cells (PBMCs) from a 55-year-old man with chronic HIV infection prior and after allo-SCT. Once HIV-1 was found to be unrecognizable by numerous tests, including the PCR measurement techniques both of overall and fully integrated HIV-1 DNA, recompilation virus precise measurement by significant cell input quantifiable viral outgrowth assay, and in situ hybridization of intestine tissue, the client accepted to an analytic treatment interruption (ATI) with recurrent clinical observing on day 784 post-transplantation. He continued to remain aviremic off ART until ATI day 288, once a reduced virus rebound of 60 HIV-1 copies/mL resulted, which expanded to 1640 HIV-1 copies/mL five days later, urging ART reinitiation. Rebounding serum HIV-1 action sequences were phylogenetically distinguishable from pro-viral HIV-1 DNA discovered in circulating PBMCs before transplantation. It was indicated that allo-SCT tends to result in significant reductions in the magnitude of the HIV-1 reservoir and a >9-month ART-free cessation from HIV-1 multiplication.34

The Impact of HIV Infection on Transplant Outcomes after Autologous Peripheral Blood Stem Cell Transplantation: A Retrospective Study of Japanese Registry Data reported as ASCT is a successful treatment option for HIV-positive patients with non-Hodgkin lymphoma and multiple myeloma (MM). HIV infection was associated with an increased risk of overall mortality and relapse after ASCT for NHL in a study population.70

The procedure of delivering hematopoietic stem cells mostly through intravenous infusion to restore normal haematopoiesis or treat cancer is known as hematopoietic stem cell transplantation.71 There has recently been a rise in the desire to develop strategies for treating HIV/AIDS diseases employing human hematopoietic stem cells,30 along with this Hutter and Zaia were evaluated the background of Haematopoietic stem cell transplantation (HSCT) in HIV-infected individuals.42

Attempts to use HSCT as a technique for immunologic restoration in AIDS patients or as a therapeutic intervention for malignant tumours were initially insufficient. Regretfully, in the absence of sufficient ART, HSCT seemed to have no impact on the evolution of HIV infection, and the majority of the patients ended up dead of rapidly deteriorating immunosuppression or reoccurring lymphoma or leukaemia. A specific instance report described how an un-associated, matched donor supplied allogeneic HSCT to a patient with refractory lymphoma. The virus was unrecognizable by isolating or PCR of peripheral blood mononuclear cells commencing on day 32 after transplantation. Although HIV-1 was unrecognizable by cultural environment or PCR of several tissues examined at mortem, the patient died of recurring lymphoma on day 47. Another client who obtained both allogeneic HSCT and zidovudine had similar results, with HIV-1 becoming unnoticeable in the blood by PCR analysis. In some other particular instances, a 25-year-old woman with AIDS who obtained an allogeneic HSCT from a corresponding, unfamiliar donor after controlling with busulfan and cyclophosphamide and ART with zidovudine and IFN-2 regimen continued to live for 10 months before falling victim to adult respiratory distress. However, PCR testing of autopsy tissues revealed that they were HIV-1 negative.72

Recent research discovered significant progress towards the clinical application of stem cell-based HIV therapeutic interventions, principally illustrating the opportunity to effectively undertake a large-scale phase two HSC-based gene therapy experiment. In this investigation, the research team used autologous adult HSCs that had been transduced to a retroviral vector that usually contains a tat-vpr-specific anti-HIV ribozyme to develop cells that were less vulnerable to productive infection,73 whereas vector-containing cells have been discovered for extended periods (more than 100 weeks in most people) and CD4+ T cell gets counted were significantly high within anti-HIV ribozyme treating people group compared with the placebo group, the impacts on viral loads were minimal. The studys success, even so, is based on the realization that a stem cell-based strategy like this is being used as a more conventional and efficacious therapeutic approach.30 Some other latest clinical studies used a multi-pronged RNA-based strategic plan which included a CCR5-targeted ribozyme, an shRNA targeting tat/rev transcripts, and a TAR segment decoy.74

These crucial research findings are explained on lentiviral-based gene therapy vectors that can genetically manipulate both dividing and non-dividing HSCs and are less likely to cause cellular changes than murine retro-viral-based vectors. Long-term engraftment and multipotential haematopoiesis have been demonstrated in vector-containing and expressing cells, according to the researchers. Whereas the antiviral effectiveness was not reviewed, the results demonstrate the strategys protection, which helps to expand well for the possibility of a lentiviral-based approach in the upcoming years.30

A further approach, with a different emphasis, has been started up in the hopes of trying to direct immune function to target specific HIV to overcome barriers to attempting to clear the virus from the patient's body. These strategies use gene treatment innovations on peripheral blood cells to biologically modify cells so that they assert a receptor or chimeric particle that enables them to especially target a specific viral antigen,75 deception of HIV-infected peoples peripheral blood T cells raises issues to be addressed, such as the effects of ongoing HIV infection and ex vivo modification on the capabilities and lifetime of peripheral blood cells. Further to that, the above genetically manipulated cells would demonstrate their endogenous T cell receptors, and the representation of the newly introduced receptor could outcome in cross-receptor pairing, resulting in self-reactive T cells. Most of these deficiencies could be countered by enabling specific developmental strategies to take place that can start generating huge numbers of HIV-specific cells in a renewable, consistent way that can restore defective natural immune activity against HIV.30

One strategy being recognized is the application of B cells obtained from HSCs to demonstrate anti-HIV neutralizing specific antibodies. While animal studies have shown that neutralizing antibodies could protect against infection, and extensively neutralizing antibodies have been noticed in some HIV-infected persons, safety from a single engineered antibody might be exceptional.76,77 Realizing antibody binding and virus neutralization may assist in the development of chimeric receptors or single-chain therapeutic antibodies with recognition domains for other techniques that identify cellular immunity against HIV-infected cells.78,79 Thereby, genetically modifying HSCs to generate B cells that produce neutralizing anti-HIV specific antibodies, or engineering HSCs to enable multipotential haematopoiesis of cells that express a chimeric cellular receptor usually contains an antibody recognition domain, indicate one arm of an HSC-based engineered immunity process.30

A further technique of using HSCs that were genetically altered with molecularly cloned T-cell receptors or chimeric molecules particular to HIV to yield antigen-specific T cells. The basic difference in this strategy is that the cells produced from HSCs after standard advancement in the bone marrow and thymus are made subject to normal central tolerance modalities and are antigen-specific naive cells, and therefore do not have the ex-vivo manipulation and impaired functioning or exhaustion problems that other external cell modification methods would have. In this context, the latest actual evidence research using a molecularly cloned T cell receptor particular to an HIV-1 Gag epitope in the aspect of HLA-A*0201 revealed that HSC altered in this ability can progress into fully functioning, mature HIV specialized CD8+ T cells in human thymic tissue that conveys the acceptable constrained HLA-A*0201 particles.80 This explores the possibility of genetically engineering HSCs with a molecularly cloned receptor and signifies a step toward a better understanding and application of initiated T cell responses, which would probably result in the eradication of HIV infection from the body, similar to the natural immune function of other virus infections and pathogenic organisms.30

In an allogeneic transplantation, donor stem cells replace the patients cells.66 Allogeneic hematopoietic stem cell transplantation (HSCT) has appeared as one of the most potent treatment possibilities for many people who suffer from hemopoietic system carcinomas and non-malignant ailments.81 Both HIV-cured people have received HSCT utilizing CCR5 132 donor cells.82,83 This implies that HIV eradication necessitates a decrease in the viral reservoir through the myeloablative procedures,8486 Having followed that, immune rebuilding with HIV-resistant cells was carried out to prevent re-infection.45 The possibility of adoptive transfer of ex vivo-grown, virus-specific T-cells to prevent and control infectious diseases (eg, Cytomegalovirus and EBV) in immunocompromised patients helps to make adoptive T-cell treatment a feasible strategy to inhibit HIV rebound having followed HSCT.81,87,88

The Engineered Zinc Finger Protein Targeting 2LTR Inhibits HIV Integration in Hematopoietic Stem and Progenitor Cell-Derived Macrophages: In Vitro Study, the researchers investigated the efficacy and safety of 2LTRZFP in human CD34+ HSPCs. Researchers used a lentiviral vector to transduce 2LTRZFP with the mCherry tag (2LTRZFPmCherry) into human CD34+ HSPCs. The study findings suggest that the anti-HIV-1 integrase scaffold is an enticing antiviral molecule that could be utilised in human CD34+ HSPC-based gene therapy for AIDS patients.89

The fundamental element of HIV management is stem cell genetic modification, which involves genetically enhanced patient-derived stem cells to overcome HIV infection. In this sector, numerous experimental studies, in vitro as well as in vivo examinations, and positive outcomes for AIDS patients have been conducted.65,74 Genetic engineering for HIV-infected individuals can provide a once-only intervention that minimizes viral load, restores the immune system, and minimizes the accumulated toxicities concerned with highly active antiretroviral therapy (HAART).73 HSCs can be genetically altered, permitting for the addition of exogenous components to the progeny that protects them from direct infectious disease and/or enables them to target a specific antigen. Besides that, HSC-based strategies can enhance multilineage hemopoietic advancement by re-establishing several arms of the immune function. Eventually, as HSCs can be produced autologously, immunologic tolerance is typically high, enabling effective engraftment and subsequent distinction into the fully functioning mature hematopoietic cells.30

The utilization of human HSCs to rebuild the immune function in HIV disease is one application that tries to preserve newly formed cells from HIV infection, while another attempts to develop immune cells that attack HIV infected cells. While each initiative has many different aspects at the moment, they represent huge attention to HIV/AIDS therapies that, most likely when integrated with the other therapeutic approaches, would result in the body trying to overcome the obstacles needed for the virus to be effectively cleaned up.30

While HSC transplantation technique and processes are not accurately novel, as they are commonly and effectively used to address a wide variety of haematological diseases and malignant neoplasms,90 trying to combine them with a gene therapeutic strategy represents a unique and possibly potent therapeutic approach for HIV and AIDS-related ailments. As the results of HIV-infected patients who obtained autologous HSCT continued to improve, there was growing interest in genetically altered stem cells that were tolerant to HIV disease. Multiple logistical challenges have impeded the advancement of genetically modified hematopoietic stem cells as a conceivable therapeutic option for HIV/AIDS.72,73

UCLAs Eli and Edythe Broad Center for Restorative Medicine and Stem Cell Studies is one bit closer to constructing an instrument to arm the bodys immune system to attack and defeat HIV. Dr. Kitchen et al are the first ones to disclose the use of a chimeric antigen receptor (CAR), a genetically manipulated molecule, in blood-forming stem cells. In the experiment, the research team introduced a CAR gene into blood-forming stem cells, which were then moved into HIV-infected mice that had been genetically programmed. The scientists found that CAR-carrying blood stem cells efficiently transformed into fully functioning T cells that have the ability to kill HIV-infected cells in mice. The outcome was an 80-to-95 percentage reduction in HIV levels, suggesting that stem-cell-based genetic engineering with a CAR might be a viable and effective approach for treating HIV infection among humans. The CAR initiative, according to Dr. Kitchen, is much more able to adapt and ultimately more efficient, which can conceivably be used by others. If any further experiment showcases keep promising, the scientists expect that a practice based on their strategy will be accessible for clinical development within the next 510 years.91

HSCT and HAART therapeutic approaches in treating HIV/AIDS as the emergence of highly active antiretroviral therapy (HAART) in the 1990s improved survival rates of HIV infection, leading to a major dramatic drop in the occurrence of AIDS and AIDS-related mortalities. As an outcome, there is much less involvement with using HSCT as a therapy for HIV infection.28,33,43,67,86

A randomized clinical trial of human umbilical cord mesenchymal stem cell transplant among HIV/AIDS immunological non responders investigation, the researchers examined the clinical efficacy of transfusion of human umbilical cord mesenchymal stem cells (hUC-MSC) for immunological non-responder clients with long-term HIV disease who have an unmet medical need in the aspect of effective antiretroviral therapy. From May 2013 to March 2016, 72 HIV-infected participants were admitted in this stage of the randomized, double-blind, multi-center, placebo-controlled dose-determination investigation. They were either given a high dose of hUC-MSC of 1.5106/kg body weight as well as small doses of hUC-MSC of 0.5106/kg body weight, or a placebo application. During the 96-week follow-up experiment, interventional and immunological character traits were analysed. They found that hUC-MSC therapy was both safe and efficacious among humans. There was a significant rise in CD4+ T counts after 48 weeks of treatment in both the high-dose (P 0.001) and low-dose (P 0.001) groups, but no changes in the comparison group.92

One interesting invention made by a team of UC Davis investigators is the recognition of a particular form of stem cell that can minimize the quantity of the virus that tends to cause AIDS, thus dramatically increasing the bodys antiviral immune activity. Mesenchymal stem/stromal cells (MSCs) furnish an incredible opportunity for a creative and innovative, multi-pronged HIV cure strategic plan by augmenting prevailing HIV potential treatments. Even while no antivirals have been used, MSCs have been able to increase the hosts antiviral responses. MSC therapeutic approaches require specialized delivery systems and good cell quality regulation. The studys findings lay the proper scientific foundation for future research into MSC in the ongoing treatment of HIV and other contagious diseases in the clinical organization.35

Infection with HIV-1 necessitates the existence of both specific receptors and a chemokine receptor, particularly chemokine receptor 5 (CCR5).46 Resistance to HIV-1 infection is attained by homozygozygozity for a 32-bp removal in the CCR5 allele.93 In this investigation, stem cells were transplanted in a patient with severe myeloid leukaemia and HIV-1 infection from a donor who was homozygous to Chemokine receptor 5 delta 32. The client seemed to have no viral relapses after 20 months of transplantation and attempting to stop antiretroviral medicine. This finding highlights the essential role that CCR5 tries to play in HIV-1 infection maintenance.86

In comparison, additional HIV-1-infected people who have received allogeneic stem cell transplants with cells from CCR5 truly wild donors did not have long-term relapses from HIV-1 rebound, with 2 of these patients trying to report viral reoccurrence 12 as well as 32 weeks after analytic treatment interruption, respectively. Among these 2 patients, allogeneic stem cell transplantation probably reduced but did not eliminate latently HIV-infected cells, enabling persistent viral reservoirs to activate viral rebound. This viewpoint may not rule out the potential that allogeneic hematopoietic stem cell transplantation might result in a much more comprehensive or near-complete elimination of viral reservoirs, enabling long-term drug-free relapse of HIV-1 infection in some contexts.84 As just one report demonstrated a decade earlier, a curative treatment for HIV-1 remained elusive. The Berlin Patient has undergone 2 allogeneic hematopoietic stem cell transplantations to cure his acute myeloid leukaemia utilizing a potential donor with a homozygous genetic mutation in HIV coreceptor CCR5 (CCR532/32).15,34,46,64,65,72,82,84,86,9496 Other similar studies with CCR5 receptor targets are as follows: Automated production of CCR5-negative CD4+-T cells in a GMP compatible, clinical scale for treatment of HIV-positive patients,97 Mechanistic Models Predict Efficacy of CCR5-Deficient Stem Cell Transplants in HIV Patient Populations,98 Conditional suicidal gene with CCR5 knockout.99

Clustered regularly interspaced short palindromic repeats CRISPR/Cas9 is a promising gene editing approach that can edit genes for gain-of-function or loss-of-function mutations in order to address genetic abnormalities. Despite the fact that other gene editing techniques exist, CRISPR/Cas9 is the most reliable and efficient proven method for gene rectification.100103

Genome engineering employing CRISPR/Cas has proven to be a strong method for quickly and accurately changing specific genomic sequences. The rise of innovative haematopoiesis research tools to examine the complexity of hematopoietic stem cell (HSC) biology has been fuelled by considerable advancements in CRISPR technology over the last five years. High-throughput CRISPR screenings using many new flavours of Cas and sequential and/or functional outcomes, in specific, have become more effective and practical.104,105

The power of the CRISPR/Cas system is that it can specifically and efficiently target sequences in the genome with just a single synthetic guide RNA (sgRNA) and a single protein. Cas9 is directed to the specific DNA sequence by the sgRNA, which causes double stranded breaks and activates the cells DNA repair processes. Non-homologous end joining can cause insertiondeletion (indel) substitutions at the target location, whereas homology-directed repair can use a template DNA to insert new genetic material.104,106

The possibility for CRISPR/Cas9 to be used in the hematopoietic system was emphasised as pretty shortly after it was initiated as a new genome editing method.106,107 The efficiency with which CRISPR-mediated alteration can be used to evaluate hematopoietic stem/progenitor and mature cell function via transplantation. As a result, hematopoietic research has significantly advanced with the implementation of these technologies. Whilst single-gene CRISPR/Cas9 programming is a significant tool for testing gene function in primary hematopoietic cells, high-throughput screenings potentially offer CRISPR/Cas9 an even greater advantage in hematopoietic research.104

While understanding human haematological disorders requires the ability to mimic diseases, the ultimate goal is to transfer this innovation into therapies. Despite significant advancements in CRISPR technology, there are still barriers to overcome before CRISPR/Cas9 can be used effectively and safely in humans. CRISPR has also been used to target CCR5 in CD34+ HSPCs in an effort to make immune cells resistant to HIV infection, as CCR5 is an important coreceptor for HIV infection.104

CRISPR is a modern genome editing technique that could be used to treat immunological illnesses including HIV. The utilization of CRISPR in stem cells for HIV-related investigation, on the other end, was ineffective, and much of the experiment was done in vivo. The new research idea is about increasing CRISPR-editing efficiencies in stem cell transplantation for HIV treatment, as well as its future perspective. The possible genes that enhance HIV resistance and stem cell engraftment should be explored more in the future studies. To strengthen HIV therapy or resistance, double knockout and knock-in approaches must be used to build a positive engraftment. In the future, CRISPR/SaCas9 and Ribonucleoprotein (RNP) administration should be explored in the further investigations.108 As well as some different title studies were explained the effectiveness of the CRISPR gene editing technology on the management of HIV/AIDS including: CRISPR view of hematopoietic stem cells: Moving innovative bioengineering into the clinic,104 CRISPR-Edited Stem Cells in a Patient with HIV and Acute Lymphocytic Leukaemia,109 Sequential LASER ART and CRISPR Treatments Eliminate HIV-1 in a Subset of Infected Humanized Mice,110 Extinction of all infectious HIV in cell culture by the CRISPR-Cas12a system with only a single crRNA,111 HIV-specific humoral immune responses by CRISPR/Cas9-edited B cells,112 CRISPR-Cas9 Mediated Exonic Disruption for HIV-1 Elimination,113 RNA-directed gene editing specifically eradicates latent and prevents new HIV-1 infection,114 CRISPR/Cas9 Ablation of Integrated HIV-1 Accumulates Pro viral DNA Circles with Reformed Long Terminal Repeats,115 CRISPR-Cas9-mediated gene disruption of HIV-1 co-receptors confers broad resistance to infection in human T cells and humanized mice,116 Inhibition of HIV-1 infection of primary CD4+ T-cells by gene editing of CCR5 using adenovirus-delivered CRISPR/Cas9,117 Transient CRISPR-Cas Treatment Can Prevent Reactivation of HIV-1 Replication in a Latently Infected T-Cell Line,118 CCR5 Gene Disruption via Lentiviral Vectors Expressing Cas9 and Single Guided RNA Renders Cells Resistant to HIV-1 Infection,119 CRISPR/Cas9-Mediated CCR5 Ablation in Human Hematopoietic Stem/Progenitor Cells Confers HIV-1 Resistance In Vivo.109

Induced pluripotent stem cells (iPSCs) have significantly advanced the field of regenerative medicine by allowing the generation of patient-specific pluripotent stem cells from adult individuals. The progress of iPSCs for HIV treatment has the potential to generate a continuous supply of therapeutic cells for transplantation into HIV-infected patients. The title of the study is reported on Generation of HIV-1 Resistant and Functional Macrophages from Hematopoietic Stem Cellderived Induced Pluripotent Stem Cells. In this investigation, researchers used human hematopoietic stem cells (HSCs) to produce anti-HIV gene expressing iPSCs for HIV gene therapy. HSCs were dedifferentiated into constantly growing iPSC lines using 4 reprogramming factors and a combination anti-HIV lentiviral vector comprising a CCR5 shRNA and a human/rhesus chimeric TRIM5 gene. After directing the anti-HIV iPSCs toward the hematopoietic lineage, a large number of colony-forming CD133+ HSCs were acquired. These cells were distinguished further into functional end-stage macrophages with a normal phenotypic profile. Upon viral challenge, the anti-HIV iPSC-derived macrophages displayed good protection against HIV-1 infection. Researchers have clearly shown how iPSCs can establish into HIV-1 resistant immune cells and explain their prospective use in HIV gene and cellular therapies.120

Some other similar titles of the studies reported on the effectiveness of IPSCs on HIV/AIDS managements are as follows: Generation of HIV-Resistant Macrophages from IPSCs by Using Transcriptional Gene Silencing and Promoter-Targeted RNA,121 Generation of HIV-1-infected patients gene-edited induced pluripotent stem cells using feeder-free culture conditions,122 A High-Throughput Method as a Diagnostic Tool for HIV Detection in Patient-Specific Induced Pluripotent Stem Cells Generated by Different Reprogramming Methods,123 Genetically edited CD34+ cells derived from human iPS cells in vivo but not in vitro engraft and differentiate into HIV-resistant cells,124 Engineered induced-pluripotent stem cell-derived monocyte extracellular vesicles alter inflammation in HIV humanized mice,125 Sustainable Antiviral Efficacy of Rejuvenated HIV-Specific Cytotoxic T Lymphocytes Generated from Induced Pluripotent Stem Cells.126

Recently, one HIV patient appeared to be virus-free after having undergone a stem-cell transfusion in which their WBCs were changed with HIV-resistant variations.84 Timothy Ray Brown also noted as the Berlin patient, who is still virus-free, was the first individual to undertake stem-cell transplantation a decade earlier. The most recent patient, like Brown, had a type of leukaemia that was vulnerable to chemo treatments. They required a bone marrow transplantation, which involved removing their blood cells and replacing them with stem cells from a donor cell.5,31,34,41,127130 Rather than simply choosing a suitable donor, Ravindra Gupta et al chose one who already had 2 copies of a mutant within the CCR5 gene,128,131 which provides resistance to HIV infection.3

Additionally, this gene encodes for a specific receptor of white blood cells that are assisted in the bodys immunological responses. The transplant, according to Guptas team, completely replaced the clients White cells with HIV-resistant forms.41,83 Cells in the patients blood disrupted expressing the CCR5 receptor, making it unfeasible for the clients form of HIV to infect the above cells again. The scientists determined that the virus had been cleared from the patients blood after the transplantation. Besides that, after 16 months, the client has withdrawn antiretroviral treatment. The infection was not detected in the most recent follow-up, which occurred 18 months after the treatment was discontinued. Adam, also known as the London patient, was the second person to be cured of HIV as a result of a stem cell transfusion. This discovery is an important step forward in HIV research because it may aid in the detection of potential future therapeutic interventions. It must be noted, but even so, that this is not an extensively used HIV treatment. For HIV-infected patients, antiretroviral drugs have been the foremost therapeutic option.3,31,41,94,129,130 It also encourages many investigators and clinicians to look at the use of stem cells in the treatment of a wide range of serious medical conditions. The reprogramming abilities of stem cells, as well as their accessibility, have created a window of opportunity in medical research. The clinical utility of stem cells is forecast to expand rapidly in the coming years.

On Feb 15, 2022, scientific researchers confirmed that a woman had become the 3rd person in history to be successfully treated for HIV, the virus that causes AIDS, after just receiving a stem-cell transfusion that has used cells from cord blood. Within those transplant recipients, adult hematopoietic stem cells have been used; these are stem cells that eventually develop into all blood cell types, which include white blood cells, these are a vital component of the immune framework. Even so, the woman who had fairly recently been completely cured of HIV infection had a more unique experience than that of the 2 men who were actually cured before her.132

The clients physician, Dr. JingMei Hsu of Weill Cornell Medicine in New York, informed them that, she had been discharged from the hospital just 17 days after her procedure was performed, even with no indications of graft vs host ailment. The woman was HIV-positive but also had acute myeloid leukaemia, a blood cancer of the bone marrow that affects blood-forming cells. She had likely received cord blood as a successful treatment for both her cancer and HIV once her doctors decided on a potential donor well with HIV-blocking gene mutation. Cord blood comprises a high accumulation of hematopoietic stem cells; the blood is obtained during a childs birth and donated by the parents.132

The patients donor was partly nearly matched, and she received stem cells from a close family member to enhance her immune function after the transfusion. The procedure was performed on the woman in August of 2017. She chose to discontinue taking antiretroviral drugs, the standardized HIV intervention, 37 months upon her transfusion. After more than 14 months, there is no evidence of the viral infection or antibodies against it in her blood. Umbilical cord blood, in reality, is much more commonly accessible and simpler to try to match to beneficiaries than bone marrow. Perhaps, some research suggests that the method could be more available to HIV patients than bone marrow transplantation. Nearly 38 million people worldwide are infected with HIV. The potential for using partly matched umbilical cord blood transplantation increases the chances of choosing appropriate suitable donors for these clients considerably.132

It is really exciting to see the earlier terminally ill diseases of being effectively treated. In recent times, there has been a surge of focus on stem cell research.3 Stem cell therapy advancements in inpatient care are receiving a growing amount of attention.20 HIV/AIDS has been and remains a significant health concern around the world. Effective control of the HIV pandemic will necessitate a thorough understanding of the viruss transmission.32

Despite concerns about full compliance and adverse reactions, HAART has demonstrated to be able to succeed and is a sign specifically targeted form of treatment against HIV advancement. As illustrated by the first case of HIV infection relapse attained by bone marrow transplant, anti-HIV HPSC-based stem cell treatment and genotype technology have established a possible future upcoming technique to try to combat HIV/AIDS.

Investigators have conducted experiments with engineering distinct anti-HIV genetic traits trying to target different phases of HIV infection utilizing advanced scientific modalities. In numerous in vivo and in vitro animal studies, HSPCs and successive mature cells were secured from HIV infection by trying to target genetic factors in the infection. Anti-HIV gene engineering of HSPCs is safe and efficacious.15

The number of stem-cell-based research trials has risen in recent years. Thousands of studies claiming to use stem cells in experimental therapies have been registered worldwide. Despite some promising results, the majority of clinical stem cell technologies are still in their early life. These achievements have drawn attention to the possibility of the potential and advancement of various promising stem cell treatments currently in development.11

HIV remains a major danger to humanity. This virus has developed the ability to evade antiretroviral medication, resulting in the death of individuals. Scientists are constantly looking for a treatment for HIV/AIDS that is both effective and efficient.52 The 1st treatments in HIV+ clients were conducted in the early 1980s, even though they were cognizant of their viral disease. Following these early cases, allogeneic SCT was used to treat HIV+ patients with associated cancer or other haematological disorders all over the world. Stem cell transplantation developments have also stimulated the improvement of innovative HIV therapeutic approaches, especially for large goals like eradication and relapse.60

Numerous stem cell therapy progressions have been recognized with autologous and allogeneic hematopoietic stem cell transplantation, as well as umbilical cord blood mesenchymal stem cell transplant in AIDS immunologic non-responders. Whereas this sector continues to advance and distinguishing directives for these cells become much more effective, totipotent stem cells such as hESC and the recently reported induced pluripotent stem cells (iPSC) could be very useful for genetic engineering methods to counter hematopoietic abnormalities such as HIV disease.133135

Immunocompromised people are at a higher risk of catching life-threatening diseases. The perseverance of latently infected cells, which is formed by viral genome inclusion into host cell chromosomes, is a significant challenge in HIV-1 elimination. Stem cell therapy is producing impressive patient outcomes, illustrating not only the broad relevance of these strategies but also the huge potential of cell and gene treatment using adult stem cells and somatic derivative products of pluripotent stem cells (PSCs).

Stem cells have enormous regeneration capacity, and a plethora of interesting therapeutic uses are on the frontier. This is a highly interdisciplinary scientific field. Evolutionary biologists, biological technicians, mechanical engineers, and others that have evolved novel concepts and decided to bring them to medical applications are required to make important contributions. Further to that, recent advancements in several different research areas may contribute to stem cell application forms that are novel. Several hurdles must be conquered, however, in the advancement of stem cells. On the other hand, this discipline appears to be a promising and rapidly expanding research area.

Stem cell-based approaches to HIV treatment resemble an innovative approach to trying to rebuild the ravaged bodys immune system with the utmost goal of eliminating the virus from the body. We will probably see effective experiments from the next new generation of stem cell-based strategies shortly, which will start serving as a base for the further development and use of these techniques in a range of treatment application areas for other chronic diseases.

My immense pleasure was mentioned to family members and friends, who supported and encouraged me in every activity.

There was no funding for this work.

The authors declare that they have no conflicts of interest in relation to this work.

1. Zakrzewski W, Dobrzyski M, Szymonowicz M, Rybak Z. Stem cells: past, present, and future. Stem Cell Res Ther. 2019;10:68. doi:10.1186/s13287-019-1165-5

2. Nadig RR. Stem cell therapy hype or hope? A review. J Conserv Dent JCD. 2009;12:131138. doi:10.4103/0972-0707.58329

3. Tasnim KN, Adrita SH, Hossain S, Akash SZ, Sharker S. The prospect of stem cells for HIV and cancer treatment: a review. Pharm Biomed Res. 2020;6:1726.

4. Weissman IL. Translating stem and progenitor cell biology to the clinic: barriers and opportunities. Science. 2000;287:14421446. doi:10.1126/science.287.5457.1442

5. Pernet O, Yadav SS, An DS. Stem cellbased therapies for HIV/AIDS. Adv Drug Deliv Rev. 2016;103:187201. doi:10.1016/j.addr.2016.04.027

6. Kolios G, Moodley Y. Introduction to stem cells and regenerative medicine. Respir Int Rev Thorac Dis. 2013;85:310.

7. Ebrahimi A, Ahmadi H, Ghasrodashti ZP, et al. Therapeutic effects of stem cells in different body systems, a novel method that is yet to gain trust: a comprehensive review. Bosn J Basic Med Sci. 2021;21:672701. doi:10.17305/bjbms.2021.5508

8. Introduction stem cells. Available from: https://www.dpz.eu/en/platforms/degenerative-diseases/research/introduction-stem-cells.html. Accessed December 19, 2021.

9. Hu J, Chen X, Fu S. Stem cell therapy for thalassemia: present and future. Chin J Tissue Eng Res. 2018;22:3431.

10. Aly RM. Current state of stem cell-based therapies: an overview. Stem Cell Investig. 2020;7:8. doi:10.21037/sci-2020-001

11. Chari S, Nguyen A, Saxe J. Stem cells in the clinic. Cell Stem Cell. 2018;22:781782. doi:10.1016/j.stem.2018.05.017

12. De Luca M, Aiuti A, Cossu G, Parmar M, Pellegrini G, Robey PG. Advances in stem cell research and therapeutic development. Nat Cell Biol. 2019;21:801811. doi:10.1038/s41556-019-0344-z

13. Hipp J, Atala A. Sources of stem cells for regenerative medicine. Stem Cell Rev. 2008;4:311. doi:10.1007/s12015-008-9010-8

14. Bobba S, Di Girolamo N, Munsie M, et al. The current state of stem cell therapy for ocular disease. Exp Eye Res. 2018;177:6575. doi:10.1016/j.exer.2018.07.019

15. Khalid K, Padda J, Fernando RW, et al. Stem cell therapy and its significance in HIV infection. Cureus. 2021;13. doi: 10.1038/d41586-019-00798-3

16. Gq D, Morrell CN, Tarango C. Stem cells: roadmap to the clinic. J Clin Invest. 2010;121:120. doi:10.1172/JCI39828

17. Prentice DA. Adult Stem Cells. Circ Res. 2019;124:837839. doi:10.1161/CIRCRESAHA.118.313664

18. McKee C, Chaudhry GR. Advances and challenges in stem cell culture. Colloids Surf B Biointerfaces. 2017;159:6277. doi:10.1016/j.colsurfb.2017.07.051

19. Prez Lpez S, Otero Hernndez J. Advances in stem cell therapy. In: Lpez-Larrea C, Lpez-Vzquez A, Surez-lvarez B, editors. Stem Cell Transplantation. New York, NY: Springer US; 2012:290313.

20. Zhang F-Q, Jiang J-L, Zhang J-T, Niu H, X-Q F, Zeng -L-L. Current status and future prospects of stem cell therapy in Alzheimers disease. Neural Regen Res. 2020;15:242250. doi:10.4103/1673-5374.265544

21. Hu L, Zhao B, Wang S. Stem-cell therapy advances in China. Hum Gene Ther. 2018;29:188196. doi:10.1089/hum.2017.224

22. Tadlock D Stem cell basics introduction; 19.

23. Poulos J. The limited application of stem cells in medicine: a review. Stem Cell Res Ther. 2018;9:1. doi:10.1186/s13287-017-0735-7

24. Madl CM, Heilshorn SC, Blau HM. Bioengineering strategies to accelerate stem cell therapeutics. Nature. 2018;557:335342. doi:10.1038/s41586-018-0089-z

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Sio Gene Therapies Inc. (NASDAQ:SIOX) Short Interest Up 33.4% in June – Defense World

Sio Gene Therapies Inc. (NASDAQ:SIOX Get Rating) was the recipient of a significant increase in short interest in the month of June. As of June 15th, there was short interest totalling 239,800 shares, an increase of 33.4% from the May 31st total of 179,800 shares. Approximately 0.5% of the companys shares are short sold. Based on an average daily volume of 825,400 shares, the days-to-cover ratio is currently 0.3 days.

A number of large investors have recently added to or reduced their stakes in the stock. Suvretta Capital Management LLC increased its position in Sio Gene Therapies by 7.7% during the fourth quarter. Suvretta Capital Management LLC now owns 5,914,000 shares of the companys stock worth $7,629,000 after acquiring an additional 425,000 shares during the period. Privium Fund Management UK Ltd acquired a new stake in Sio Gene Therapies during the fourth quarter worth about $2,367,000. Clearline Capital LP grew its stake in Sio Gene Therapies by 79.7% during the first quarter. Clearline Capital LP now owns 392,691 shares of the companys stock worth $263,000 after buying an additional 174,185 shares in the last quarter. Finally, Marshall Wace LLP acquired a new stake in Sio Gene Therapies during the third quarter worth about $103,000.

NASDAQ SIOX opened at $0.37 on Friday. The firm has a market capitalization of $26.92 million and a P/E ratio of -0.43. The firms fifty day moving average price is $0.34 and its two-hundred day moving average price is $0.69. Sio Gene Therapies has a 1 year low of $0.23 and a 1 year high of $2.74.

Sio Gene Therapies Company Profile (Get Rating)

Sio Gene Therapies, Inc, a clinical-stage company, focuses on developing gene therapies to radically transform the lives of patients with neurodegenerative diseases. The company develops AXO-Lenti-PD, in vivo lentiviral gene therapy, which is in Phase II clinical trials for the treatment of Parkinson's disease; AXO-AAV-GM1, an investigational gene therapy , which is in Phase I/II clinical trials for the treatment of GM1 gangliosidosis; and AXO-AAV-GM2, an investigational gene therapy, which is in Phase I/II clinical trials for the treatment of GM2 gangliosidosis.

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Sio Gene Therapies Inc. (NASDAQ:SIOX) Short Interest Up 33.4% in June - Defense World

Adverum Biotechnologies Presents Research Pipeline Data Supporting Utility of its Proprietary Platform and AAV.7m8 Capsid in Ocular Gene Therapy -…

REDWOOD CITY, Calif., May 19, 2022 (GLOBE NEWSWIRE) -- Adverum Biotechnologies, Inc. ( ADVM), a clinical-stage gene therapy company targeting unmet medical needs in ocular and rare diseases, today will announce new research pipeline data supporting the utility of its proprietary adeno-associated virus (AAV) vector platform in ocular gene therapy. These new data will be featured in oral presentations during the American Society of Gene and Cell Therapy (ASGCT) 2022 Annual Meeting in Washington, D.C. and virtually.

Adverum is an industry leader in the development of adeno-associated virus ocular gene therapy, including cassette engineering and vectorizing therapeutic proteins, and we are pleased to have multiple presentations highlighting our platform at ASGCT. As we continue to prepare for the initiation of a Phase 2 trial of ADVM-022 for wet AMD in the third quarter of 2022, we are also advancing other research programs toward the clinic and expanding our pipeline in ocular gene therapy by building on the potential of a single in-office intravitreal injection with our proprietary AAV.7m8 capsid, said Brigit Riley, Ph.D., chief scientific officer at Adverum Biotechnologies. We are excited to present non-clinical data on ADVM-062 (AAV.7m8-L-opsin) for blue cone monochromacy, which received Orphan Drug Designation by the U.S. Food and Drug Administration in January 2022, and continue to advance this program toward an investigational new drug application submission. Adverum continues the technical advances of our in-house adeno-associated virus manufacturing processes. Finally, we are maturing a portfolio of proprietary vectors with specific ocular cell tropism and are excited to showcase our innovative work on LSV1, a novel capsid for ocular gene therapy.

ADVM-062 for Blue Cone Monochromacy (BCM) Data Highlights

LSV1 Data Highlights

About Blue Cone Monochromacy

BCM is an X-linked recessive hereditary condition caused by the absence of function in the L and the M opsin genes and can manifest in loss of visual acuity, photosensitivity, myopia and infantile nystagmus that can persist into adulthood. Consequently, individuals with BCM have visual impairments to important aspects of daily living such as facial recognition, learning, reading, and daylight vision. Currently, BCM affects approximately 1 to 9 in 100,000 males, worldwide and there is no cure for BCM.

About ADVM-062 Gene Therapy

ADVM-062 (AAV.7m8-L-opsin) is a novel gene therapy product candidate being developed to deliver a functional copy of the OPN1LW gene to the foveal cones of patients suffering from blue cone monochromacy (BCM) via a single IVT injection. ADVM-062 utilizes Adverums propriety vector capsid, AAV.7m8. In January 2022, the FDA granted Orphan Drug Designation to ADVM-062.

About Adverum Biotechnologies

Adverum Biotechnologies ( ADVM) is a clinical-stage gene therapy company targeting unmet medical needs in serious ocular and rare diseases. Adverum is evaluating its novel gene therapy candidate, ADVM-022, as a one-time, intravitreal injection for the treatment of patients with neovascular or wet age-related macular degeneration. For more information, please visit http://www.adverum.com.

Forward-looking Statements

Statements contained in this press release regarding events or results that may occur in the future are forward-looking statements within the meaning of the Private Securities Litigation Reform Act of 1995. Actual results could differ materially from those anticipated in such forward-looking statements as a result of various risks and uncertainties, including risks inherent to, without limitation: Adverums novel technology, which makes it difficult to predict the timing of commencement and completion of clinical trials; regulatory uncertainties; the results of early clinical trials not always being predictive of future clinical trials and results; and the potential for future complications or side effects in connection with use of ADVM-022. Additional risks and uncertainties facing Adverum are set forth under the caption Risk Factors and elsewhere in Adverums Securities and Exchange Commission (SEC) filings and reports, including Adverums Quarterly Report on Form 10-Q for the quarter ended March 31, 2022 filed with the SEC on May 12, 2022. All forward-looking statements contained in this press release speak only as of the date on which they were made. Adverum undertakes no obligation to update such statements to reflect events that occur or circumstances that exist after the date on which they were made.

Inquiries

Anand ReddiVice President, Head of Corporate Strategy and External Affairs & EngagementAdverum Biotechnologies, Inc.T: 650-649-1358

Investors

Laurence WattsGilmartin GroupT: 619-916-7620E: [emailprotected]

Media

Megan TalonAssociate Director, Corporate CommunicationsAdverum Biotechnologies, Inc.T: 650-649-1006E: [emailprotected]

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Adverum Biotechnologies Presents Research Pipeline Data Supporting Utility of its Proprietary Platform and AAV.7m8 Capsid in Ocular Gene Therapy -...

Spiritual Meditation: What It Is, Benefits, and How to Practice

Spiritual meditation is used across the globe in countless religions and cultures.

Some use it for stress and relaxation, others use it to clear their minds, and some use it to awaken and deepen their connection to something greater than themselves.

While many scientific studies have looked closely at how meditation can provide relaxation benefits, fewer have looked at its spiritual effects.

This is likely because spirituality isnt easily measured.

Still, theres a significant body of scientific literature that discusses spiritual meditation in many of its different forms.

Traditions worldwide employ spiritual meditation as a way to connect to the divine.

There are thousands, if not millions, of religious and spiritual traditions that include spiritual meditation in many different forms. Just a few examples of spiritual meditation in major religious traditions include:

A spiritual meditation is a meditation practice you partake in with the desire to connect with a higher power, the Universe, God, your Highest Self, etc., says Jen Alico, a certified meditation coach.

According to a 2017 study, spiritual meditation focuses on developing a deeper understanding of spiritual/religious meaning and connection with a higher power.

Unlike other forms of meditation, spiritual meditation is about more than stress reduction or relaxation.

The intention to connect to something greater than yourself is what makes this practice spiritual, says Alico.

Shaman Nisha, a sixth-generation shaman of Southern African and South-East Asian lineage, agrees with Alico.

From my perspective and experience of spiritual meditation, the element of spirituality comes from the connection to ones soul, says Nisha.

Spiritual meditation is a highly individual experience that can feel vastly different for each person.

An important work on the topic in Western thought is The Varieties of Religious Experience, written by philosopher, psychologist, physiologist, and Harvard professor William James in 1902.

According to a 2019 study, qualities of spiritual experience can include:

This list is by no means exhaustive, and reportings of spiritual experiences are incredibly diverse and varied.

Whether you feel an automatic connection to something deeper or feel nothing at all, experts agree you shouldnt try to force it.

With any type of meditation, the more you try the harder it will be to achieve a meditative state, says Alico. If you are just getting into spiritual meditations, I recommend staying away from conversations where other people talk about their spiritual meditation practice experience.

This can prevent unrealistic expectations about what your practice should be.

Everyones experiences will feel different because we are all beautifully unique individuals, says Alico.

Nisha agrees.

In my opinion, this is a practice that cannot be forced nor should any attempt be made to rush into it, he says.

Some people have reported experiencing what is known as awakening.

In Nishas opinion, an awakening experience is an activation of higher consciousness or an increase in our awareness as souls.

Nisha says these events can be triggered by life changing experiences or the conscious choice to make a lifestyle change to become more aligned with the souls energy.

While there is some research dedicated to the study of spiritual awakening, there is no scientific proof that it exists.

Based on his own experience, Nisha shares an extensive list of what he believes are the benefits of spiritual meditation:

Your practice will bring you realizations and then the awareness that you can choose how you experience each moment of your life, says Nisha.

In Alicos opinion, it strengthens the mind-body connection.

Meditation encourages you to do everything with intention. When consistently meditating, you will be able to better listen to what your body needs, she says. When you choose to listen to your body, youre naturally living a more mindful life.

Importantly, Nisha emphasizes that spiritual meditation isnt a quick fix.

The benefits it brings come from dedication to daily practice and the willingness to grow, he says.

A 2020 study and 2018 study noted that spiritual meditation can be an effective complementary treatment for several conditions, including:

A 2019 study noted that spiritual meditation can offer complementary support for children who dont have consistent or reliable access to medical and mental healthcare.

For both Alico and Nisha, the benefits of spiritual meditation are deep and expansive.

I think that the greatest benefit of spiritual meditation is the pure sense of bliss and confidence in who you are. You feel so blissfully confident in the fact that you are doing exactly what youre supposed to be doing in life, Alico says of her experience.

Spiritual meditation may also provide benefits for sleep. A 2019 study found that the use of mind-body medicine, including spiritual meditation, may be an effective modality to ease sleep problems for cancer survivors.

Nisha provides a spiritual explanation for the potential sleep benefits of meditation.

Your sleep improves because you are no longer experiencing unhealthy stress and your awareness of your daily experiences is of a higher understanding, he says.

Alico agrees.

Many of my clients feel a decrease in stress and anxiety from meditating, which is usually what is keeping them up at night, she says.

If youre having trouble sleeping at night, Alico recommends simply focusing on the breath as in step two of her meditation above.

Place your hands on your body and start to connect with the breath the same way you do during your meditation practice, she says. This will help relax the body and release whatever is keeping you up.

Body scan meditation and guided meditation are also recommended strategies to encourage sleep.

As mentioned above, theres no one way to practice spiritual meditation. Below, Alico and Nisha share two methods.

I recommend putting a pillow or cushion under your bottom, its much more comfortable! Alico says.

To close the practice, gently open your eyes and move slowly as you come out of your meditation.

Alico also recommends the Insight Timer app and binaural beats as options for meditation.

According to Nisha, this practice is rooted in Southern African and Southeast Asian heritage.

Start by getting into a comfortable seated position, so that your wrists and ankles are not crossed and your back is upright and not leaning on anything.

Make sure you wont be disturbed and there are no distractions such as phones or music, and give yourself permission to be there for as long as you need.

After your practice, Nisha recommends journaling your experiences and drinking plenty of water.

You can meditate at any time of the day, but Alico believes the morning and evening are best.

These are the times when our body is naturally more open to connecting and receiving, she says. However, if you feel your best doing your meditation at some other point during the day, by all means, do what feels right.

Nisha agrees with this sentiment.

Personally, I think its important that each individual knows themselves well enough to decide their own best time, as then they are likely to commit to a daily practice, he says.

If youre meditating in the morning, Alico suggests journaling beforehand.

Use this time to write out anything your heart desires, some days it may be lengthy. Other days just a paragraph or two will do. This will help clear your mind before your morning meditation, she says.

At night, Alico advises practicing spiritual meditation right before you sleep.

Put your phone on Do Not Disturb mode before meditating and leave it that way until morning. After your meditation, limit your screen exposure and allow yourself to fall to sleep naturally, she says.

Spiritual meditation is a highly individual experience. There is some scientific research to support its benefits, and its practiced in many cultures and traditions around the world.

While spiritual meditation wont give you superpowers, it may help you connect to something that feels bigger than yourself.

Victoria Stokes is a writer from the United Kingdom. When shes not writing about her favorite topics, personal development, and well-being, she usually has her nose stuck in a good book. Victoria lists coffee, cocktails, and the color pink among some of her favorite things. Find her on Instagram.

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Spiritual Meditation: What It Is, Benefits, and How to Practice

10 Signs of Spiritual Enlightenment & Awakening – Chopra

Its a sign of the times that the word awakened has made it into the urban dictionary, where it is defined as spiritually aware of the universe and [its] direct metaphysical connection to ones own being and the connection it has to all life forces. It is so mainstream, in fact, that political candidate Marianne Williamson has made part of her platform a call for moral and spiritual awakening.

One of the problems with the idea of a spiritual awakening, however, is the lack of a clear definition. What exactly is a spiritual awakening, and is there a way you can tell if you are having one?

According to Deepak Chopra, awakening happens when you are no longer living in a dream world where you filter everything through your ego and focusing on the future and the past. Instead, you have an almost simultaneous awareness of your individual self and the connection between that and everything else.

Take, for example, the metaphor of a wave in the ocean. You are the wave, and you are the ocean. The ability to maintain both separation and connection seems to indicate a different level of spiritual evolution.

When you look across faith traditions, there is a common thread that describes this state as nirvana, enlightenment, or awakening. This consciousness happens when you stop being the observer, and instead you ask yourself, who is observing?

For example, think about being engrossed in a movieyour emotions and physiology behave as though you are in deep space with Luke Skywalker or with Dorothy when she stands up to the Wicked Witch. In that moment, the experience of the movie feels realyour heart races, you feel excited, scared, or hopeful. Then your phone rings or the person behind you coughs loudly, and you are brought back to a different reality: you are sitting in a movie theatre sharing the experience of space travel or yellow brick roads with others.

When asked to think of awakened people, names like Mahatma Gandhi, Buddha, and Jesus come to mind. Or perhaps Mother Teresa or Nelson Mandela. These inspiring figures might lead you to believe that being awakened is akin to being perfect. If so, try to think of more relatable examples of individuals who are awake. It helps to see examples of people who are simultaneously flawed but striving to live a good life with a focus on the greater good.

A few that come to mind are:

People who model being spiritually awake but not perfect are what is needed to make being awakened feel possible.

So now that you have a few examples of awakened people, lets focus on how you can tell whether or not you are having an awakening. The following are 10 signs of spiritual awakening.

One of the first signs of awakening is noticing. You may be going through life on autopilot without giving much thought to who you are, what you want, and why you are here. Having these questions pop up is like turning on a light in a previously dark room. If you are aware that you are witnessing how you do life, you may be asking yourself:

The first step in growth is always the awareness of the present moment followed by an impulse to change something.

Connection comes from shared humanity. This can occur when:

Whether you are aware of it or not, you have attachments. Attachments are how you define yourself. You may define yourself by the car you drive, the shoes you wear, what you eat, who you spend time with, who you vote for, what you read, and how you spend your money.

Think about your true self as your pulse. Over the years, you take on beliefs or descriptions about yourself based on what your parents, your friends, the media, and even science tells you. Look at each belief as a veil.

Every layer is another bit of fabric. Once you become aware of the veil, it becomes transparent. Still there but you can see right through it.

Think of inner peace as being unflappable. It doesnt mean that things dont go wrong in your life, it just means that when things do go badly, you arent on an emotional roller coaster of anger, frustration, or despair.

The Dalai Lama describes inner peace like stubbing his toehe still experiences an emotional charge, but it is fleeting. Inner peace is like a magnifier of positive emotions and a wet blanket over negative ones.

Find inner peace 24/7. Download the Chopra App for personalized well-being guidance you can access whenever you need it.

Have you ever thought of an old friend from high school only to run into them in an airport the next day? Have you ever heard your phone ring and known it was your mother before looking? Have you ever felt an immediate and irrational dislike for someone or experienced the feeling when first meeting someone that you already know them?

These are all signs of intuition. If thoughts, objects, and individuals all have energy, spiritually awoken human beings seem more apt to connect with this energy on a regular basis.

Along the same lines as intuition, there is that feeling that the universe is conspiring to make something happen. Your new neighbor has a San Diego license plate, and your barber mentions they were just in San Diego last weekend, then you turn on the TV and a San Diego tourism advertisement is playing. Some might call this coincidence, but others believe that these subtle signs are guiding you.

I once registered for a conference that I wasnt really sure I could afford only to make a connection with two business leaders I had admired for years. Ultimately, this led me to a fabulous new contract and some connections I could have never made if I had not registered. If a single act has triggered a chain of events that feel like destiny, you just might be awakening!

Empathy is your ability to feel what others are feeling, to try on a new perspective. Compassion is an action that is inspired by your empathy. It literally means to suffer with. People who are in the process of a spiritual awakening begin to notice both a more all-encompassing empathy and a more action-oriented compassion that feels normal, natural, and fulfilling.

One area of compassion that is often forgotten is self-compassion. According to Kristin Neff, self-compassion researcher, self-compassion is composed of three main components:

If you are experiencing the above components, you are on the path toward spiritual awakening.

A wise teacher, Barry (Bears) Kaufman, once said that all fear is really a fear of death. All fear decreases generally as an individual becomes more awakened. This might be due to the lack of attachment. Your own demise seems less tragic when you focus on living in the present and stop worrying so much about the future or regretting the past. When consciousness is seen as transcending a physical body, the loss of this body feels less tragic. Seeing death as inevitable, as part of your process, allows for peace and removes fear.

With an awakening comes confidence and a deep sense of self-worth. Gone is the need to conform to cultural norms or remain politically correct. Instead, a real complete sense of satisfaction with who you are and the choices you make abounds.

Although many awakened people are influencers, they dont aspire to have followers. People like Jay Shetty and Eckhart Tolle have massive followings because of how they show up in this world, not because they know a magical Instagram algorithm. The act of being themselves is one of their most appealing traits. With the recognition that it is not their job to please others, to avoid stating unpopular opinions, or to tread gently around the way others choose to feel comes an energy that is attractive and feels secure to be around.

Awakened people have a level of well-being that seems to be more consistent. You know that there is a mind-body connection, which translates to people who are happier are also healthier.

It is interesting to note that research in the field of positive psychology is very similar to studies of awakened individuals. In positive psychology, the domains of the theoretical model of happiness called PERMA (positive emotions, engagement, relationships, meaning, and accomplishments) are all strengths of the awakened. Likewise, one researcher, Sonya Lyubomirsky, found a deep connection between happiness and success across multiple life domains, including marriage, friendship, income, work performance, and health. In science, this is known as flourishing.

For those of you reading this and feeling like you have had hints of awakening but want to open yourself fully to its potential, here are some recommended activities:

As Eckhart Tolle says, You find peace not by rearranging the circumstances of your life, but by realizing who you are at the deepest level.Spend time focused on becoming yourself fully.

Discover more tools for greater spiritual enlightenment with guided meditations in the Chopra App, available now.

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10 Signs of Spiritual Enlightenment & Awakening - Chopra

What Does It Feel Like to Be Enlightened? – Scientific American Blog …

Mysticism has been on my mind again lately, in part because of the success of Why Buddhism Is True by my friend Robert Wright. During a mystical experience, you feel as though you are encountering absolute reality, whatever the hell that is. Wright explores the possibility that meditation can induce powerful mystical states, including the supreme state known as enlightenment.

I ventured into thisterritory in my 2003 book Rational Mysticism. I interviewed people with both scholarly and personal knowledge of mystical experiences. One was the Buddhist teacher Stephen Batchelor, a profile of whom I just posted. Another was a professor of philosophy who prefers to remain anonymous.Ill call him Mike. I didnt tell Mikes story in Rational Mysticism, but Im going to tell it now, because it sheds light on enlightenment.

Before I met Mike, I read an article in which he claimed to have achieved a mystical state devoid of object, subject, or emotion. It occurred in 1972, while he was on a meditation retreat. I had been meditating alone in my room all morning, Mike recalls,

when someone knocked on my door. I heard the knock perfectly clearly, and upon hearing it I knew that, although there was no waking up before hearing the knock, for some indeterminate length of time prior to the knocking I had not been aware of anything in particular. I had been awake but with no content for my consciousness. Had no one knocked I doubt that I would ever have become aware that I had not been thinking or perceiving.

Mike decided that he had experienced what the Hindu sage Shankara called unconsciousness. Mikes description of his experience, which he called a "pure consciousness event, baffled me. Can this be the goal of spiritual seeking? To experience not bliss or profound insights but literally nothing? And if you really experience nothing, how can you remember the experience? How do you emerge from this state of oblivion back into ordinary consciousness? How does an experience of nothing promote a sense of spirituality?

Mike, it turned out, lived in a town on the Hudson River not far from my own. Like me, he was married and had kids. I called and told him I was writing a book about mysticism, and he agreed to meet me to talk about his experiences. On a warm spring day in 1999 we met for lunch at a restaurant near his home. Mike had a ruddy complexion, thinning hair, and a scruffy, reddish-brown beard. Eyeing me suspiciously he said, A friend of mine warned me that I shouldnt talk to people like you. His friends advice is sound, I replied, journalists are not to be trusted. Mike laughed and seemed to relax (which of course was my insidious intent).

Grilling me about my attitudes toward mysticism, he compulsively completed my sentences for me. I said that when I first heard about enlightenment, my impression was that it changes your entire personality, transforming you into... A saint, Mike said. Yes, I continued. But now I suspected that you can have very deep mystical awareness and still be... An asshole, Mike said. So that's what you want to think about? he continued, scrutinizing me. You want to think about whether enlightenment is really all that cool?

Mikes edginess lingered as he began telling me about himself. Especially when instructing me on fine points of Hinduism or other mystical doctrines, he spoke with an ironic inflection, mocking his own pretensions. His fascination with enlightenment dated back to the late 1960s, when he was an undergraduate studying philosophy and became deeply depressed. He tried psychotherapy and Zen, but nothing worked until he started practicing Transcendental Meditation in 1969. Introduced to the west by the Indian sage Maharishi Mahesh Yogi, Transcendental Meditation involves sitting with eyes closed while repeating a phrase, or mantra.

It was magic, hugely effective, Mike said of TM. Over the next decade, he became involved in the TM organization. I hung out with Maharishi a fair amount. He distanced himself from the TM movement after it began offering seminars on occult practices, notably levitation. I did that technique, Mike said. It was an interesting experience, but it sure as hell wasn't levitating. The Maharishi also proposed that the brain waves emitted by large groups of meditators could reduce crime rates and even warfare. I thought it was silly, Mike said, and I didn't want to be identified with it.

Mike pursued a doctorate in philosophy in the early 1980s so that he could defend intellectually what he knew to be true experientially: Through meditation we can gain access to realms of reality that transcend time and space, culture, and individual identity. Yes, as William James documented, mystical visions vary, but mystics from many different traditions, including Christianity, Buddhism, Hinduism, Taoism, and Judaism, have described experiences that are devoid of content. These are what Mike calls pure consciousness events.

If you say all crows are black, all it takes is one white crow and you've blown the thesis, Mike said. We got a whole range of these white crows. Mike noted that if he and I described the restaurant in which we were eating, our descriptions would almost certainly diverge, even though we were seeing the same restaurant. Shankara, Meister Eckhart, and the Zen master Dogen described their pure consciousness events in different ways, but they were experiencing the same deep reality.

Our conversation then took an unexpected turn. I said I was mystified by the notion that enlightenment is nothing more than a pure consciousness event.

That's not enlightenment! Mike interrupted. He stared at me, and when he continued he spoke in clipped, precise tones, as if trying to physically embed his words in my brain. The pure consciousness event is just a stepping-stone, at best, to true enlightenment. Pure consciousness events and other mystical states are fascinating, interesting, very cool things. But they are shifts in perception, not shifts in the structure of perception. And that's, I think, when things get very interesting, when structural shifts take place.

Mike held up his water glass. Normally, he said, when you look at an object like this glass, you sense a distinction between the object and yourself. He set the glass down, grabbed my pen from my hand, and scribbled on his napkin. He sketched the glass, complete with ice cubes and lemon, and an eyeball staring at the glass. During a pure consciousness event, the object vanishes and only consciousness remains, Mike said, drawing an X through the glass.

There is a higher state of awareness, however, in which consciousness becomes its own subject and object. It becomes aware of itself. And there is a kind of, not solipsism exactly, but a reflexivity to consciousness. Bending over his napkin again, Mike drew an arrow that emerged from the eyeball and curled back toward it. It's like there is a self-awareness in a new sort of way.

Our Caesar salads arrived. As the waiter grated parmesan cheese over our bowls, Mike told me about the final state of enlightenment, which he called the unitive mystical state. In this state, your awareness enfolds not just your individual consciousness but all of inner and outer reality. What you are, and what the world is, is now somehow a unit, unified. Mike drew a circle around the eyeball and the glass.

Are there any levels beyond this one? I asked, pointing to the circle. I dont know, Mike answered, looking genuinely perplexed. I haven't read about it, if there is. Some people want to say that there are, beyond here, experiences. But I'm not convinced of that.

So are you enlightened? I asked. As I understand it, yes, Mike replied without hesitating. He had been expecting the question. He scrutinized me, looking for a reaction. See, that's tricky. I just gave you a pretty tricky answer. Because I define this stuff pretty narrowly. He might not be enlightened according to others definitions, but according to his definition he reached enlightenment in 1995.

Mike hastened to disabuse me of various myths about enlightenment. When he started meditating in the late 1960s, he believed that enlightenment was all going to be fun and games. He emitted a mock-ecstatic cry and waved his hands in the air. Just heaven, he added, snapping his fingers, like that. But enlightenment does not make you permanently happy, let alone ecstatic. Instead, it is a state that incorporates all human emotions and qualities: love and hate, desire and fear, wisdom and ignorance. The ability to hold opposites, emotional opposites, at the same time is really what we're after.

Enlightenment is profoundly satisfying and transformative, but the mind remains in many respects unchanged. You're still neurotic, and you still hate your mother, or you want to get laid, or whatever the thing is. It's the same stuff; it doesn't shift that. But there is a sort of deep--he raised his hands, as if gripping an invisible basketball, and uttered a growly, guttural gruntthat didn't used to be there.

Far from fostering humility and ego-death, Mike added, mystical experiences can lead to narcissism. Enlightenment is the biggest power trip you can imagine and an aphrodisiac. When you have a profound mystical revelation, you think you're God! And that is going to have a hell of an effect on people All the little young ladies run around and say, He's enlightened! He's God!

Have you struggled with that problem yourself? I asked. Sure! Mike responded. When he first began having mystical experiences in 1971, he was on top of the world. And after a while they sort of fall away, and you realize you're the same jerk you were all along. You just have different insights. Mike resumed psychotherapy in 1983 to deal with some of his personal problems. It was the best thing I ever did. Been in it ever since. (What would it be like, I wondered, to be the therapist for someone who believes he is enlightened?)

Contrary to what some gurus claim, enlightenment does not give you answers to scientific riddles such as the origin of the universe, or of conscious life, Mike said. When I asked if he intuits a divine intelligence underlying reality, he shook his head. No, no. Then he reconsidered. He sees ultimate reality as timeless, featureless, Godless, and yet he occasionally feels that he and all of us are part of a larger plan. I have a sense that things are moving in a certain direction, well beyond anybody's real control. Maybe, he said, just as electrons can be described as waves and particles, so ultimate reality might be timeless and aimlessand also have some directionality and purpose.

Evidently dissatisfied with his defense of enlightenmentor sensing that I was dissatisfied with it--Mike tried again. He has an increased ability to concentrate since he became enlightened, he assured me, and a greater intuitive sense about people. I can say this without hesitation: I would rather have these experiences than not, he said. It's not nothing.

A few days later, I went running in the woods behind my house. After I arrived huffing and puffing at the top of a hill, I flopped down on a patch of moss to catch my breath. Looking up through entangled branches at the sky, I ruminated over my lunch with Mike. What impressed me most about him was that he somehow managed to be likably unpretentious, even humble, while claiming to be enlightened. Hes no saint or sage, just a normal guy, a suburban dad, who happens to have achieved the supreme state of being.

But if enlightenment transforms us so little, why work so hard to attain it? I also brooded over the suggestion of Mike and other mystics that when you see things clearly, you discover a void at the heart of reality. You get to the pot at the end of the spiritual rainbow, and you dont find God, or a theory of everything, or ecstasy. You find nothing, or not nothing, as Mike put it. Whats so wonderful and consoling about that? Does seeing life as an illusionmake accepting death easier? I must be missing something.

I was still flat on my back when a shadow intruded on my field of vision. A vulture, wingtips splayed, glided noiselessly toward me. As it passed over me, just above the treetops, it cocked its wizened head and eyed me. Go away! I shouted. Im not dead yet!

Further Reading:

Does Buddhism Give Us Answers or Questions?

Can Buddhism Save Us?

Meta-Meditation: A Skeptic Meditates on Meditation

Why I Don't Dig Buddhism.

Research on TM and Other Forms of Meditation Stinks.

Do All Cults, Like All Psychotherapies, Exploit the Placebo Effect?

Cybertherapy, placebos and the dodo effect: Why psychotherapies never get better.

What Should We Do With Our Visions of Heaven and Hell?

Meta-Post: Horgan Posts on Psychedelics

Tripping on Peyote in Navajo Nation

Rational Mysticism: Spirituality Meets Science in the Search for Enlightenment

Original post:

What Does It Feel Like to Be Enlightened? - Scientific American Blog ...

Moksha – Wikipedia

Spiritual liberation, soteriological goal in Hinduism

Moksha (; Sanskrit: , moka), also called vimoksha, vimukti and mukti,[1] is a term in Hinduism, Buddhism, Jainism and Sikhism for various forms of emancipation, enlightenment, liberation, and release.[2] In its soteriological and eschatological senses, it refers to freedom from sasra, the cycle of death and rebirth. In its epistemological and psychological senses, moksha is freedom from ignorance: self-realization, self-actualization and self-knowledge.[4]

In Hindu traditions, moksha is a central concept[5] and the utmost aim of human life; the other three aims being dharma (virtuous, proper, moral life), artha (material prosperity, income security, means of life), and kama (pleasure, sensuality, emotional fulfillment).[6] Together, these four concepts are called Pururtha in Hinduism.[7]

In some schools of Indian religions, moksha is considered equivalent to and used interchangeably with other terms such as vimoksha, vimukti, kaivalya, apavarga, mukti, nihsreyasa and nirvana.[8] However, terms such as moksha and nirvana differ and mean different states between various schools of Hinduism, Buddhism and Jainism.[9] The term nirvana is more common in Buddhism,[10] while moksha is more prevalent in Hinduism.[11]

Moksha is derived from the root, muc, which means to free, let go, release, liberate.[12]

The definition and meaning of moksha varies between various schools of Indian religions.[13] Moksha means freedom, liberation; from what and how is where the schools differ.[14] Moksha is also a concept that means liberation from rebirth or sasra. This liberation can be attained while one is on earth (jivanmukti), or eschatologically (karmamukti, videhamukti). Some Indian traditions have emphasized liberation on concrete, ethical action within the world. This liberation is an epistemological transformation that permits one to see the truth and reality behind the fog of ignorance.[web 1]

Moksha has been defined not merely as absence of suffering and release from bondage to sasra. Various schools of Hinduism also explain the concept as presence of the state of paripurna-brahmanubhava (the experience of oneness with Brahman, the One Supreme Self), a state of knowledge, peace and bliss.[15] For example, Vivekachudamani - an ancient book on moksha, explains one of many meditative steps on the path to moksha, as:

Beyond caste, creed, family or lineage,That which is without name and form, beyond merit and demerit,That which is beyond space, time and sense-objects,You are that, God himself; Meditate this within yourself. ||Verse 254||

Moksha is a concept associated with sasra (birth-rebirth cycle). Samsara originated with religious movements in the first millennium BCE.[web 1] These movements such as Buddhism, Jainism and new schools within Hinduism, saw human life as bondage to a repeated process of rebirth. This bondage to repeated rebirth and life, each life subject to injury, disease and aging, was seen as a cycle of suffering. By release from this cycle, the suffering involved in this cycle also ended. This release was called moksha, nirvana, kaivalya, mukti and other terms in various Indian religious traditions.[17] A desire for the release from pain and suffering seems to lie at the root of striving for moksha, and it is commonly believed that moksha is an otherwordly reality, only achievable at the end of life, not during.[18] However there is also a notion that moksha can be achieved during life in the form of a state of enlightenment, known as jivan-mukti, although this is still relient on personal and spiritual endeavours attributed to attaining moksha.[18]

Eschatological ideas evolved in Hinduism.[19] In earliest Vedic literature, heaven and hell sufficed soteriological curiosities. Over time, the ancient scholars observed that people vary in the quality of virtuous or sinful life they lead, and began questioning how differences in each person's puya (merit, good deeds) or pp (demerit, sin) as human beings affected their afterlife.[20] This question led to the conception of an afterlife where the person stayed in heaven or hell, in proportion to their merit or demerit, then returned to earth and were reborn, the cycle continuing indefinitely. The rebirth idea ultimately flowered into the ideas of sasra, or transmigration - where one's balance sheet of karma determined one's rebirth. Along with this idea of sasra, the ancient scholars developed the concept of moksha, as a state that released a person from the sasra cycle. Moksha release in eschatological sense in these ancient literature of Hinduism, suggests van Buitenen,[21] comes from self-knowledge and consciousness of oneness of supreme soul.

Scholars provide various explanations of the meaning of moksha in epistemological and psychological senses. For example, Deutsche sees moksha as transcendental consciousness, the perfect state of being, of self-realization, of freedom and of "realizing the whole universe as the Self".[22]

Moksha in Hinduism, suggests Klaus Klostermaier,[23] implies a setting-free of hitherto fettered faculties, a removing of obstacles to an unrestricted life, permitting a person to be more truly a person in the full sense; the concept presumes an unused human potential of creativity, compassion and understanding which had been blocked and shut out. Moksha is more than liberation from a life-rebirth cycle of suffering (samsara); the Vedantic school separates this into two: jivanmukti (liberation in this life) and videhamukti (liberation after death).[24] Moksha in this life includes psychological liberation from adhyasa (fears besetting one's life) and avidya (ignorance or anything that is not true knowledge).[23]

Many schools of Hinduism according to Daniel Ingalls,[14] see moksha as a state of perfection. The concept was seen as a natural goal beyond dharma. Moksha, in the epics and ancient literature of Hinduism, is seen as achievable by the same techniques necessary to practice dharma. Self-discipline is the path to dharma, moksha is self-discipline that is so perfect that it becomes unconscious, second nature. Dharma is thus a means to moksha.[25]

The Samkhya school of Hinduism, for example, suggests that one of the paths to moksha is to magnify one's sattvam.[26][27] To magnify one's sattvam, one must develop oneself where one's sattvam becomes one's instinctive nature. Many schools of Hinduism thus understood dharma and moksha as two points of a single journey of life, a journey for which the viaticum was discipline and self-training.[27] Over time, these ideas about moksha were challenged.

Dharma and moksha, suggested Nagarjuna in the 2nd century, cannot be goals on the same journey.[28] He pointed to the differences between the world we live in, and the freedom implied in the concept of moksha. They are so different that dharma and moksha could not be intellectually related. Dharma requires worldly thought, moksha is unworldly understanding, a state of bliss. "How can the worldly thought-process lead to unworldly understanding?", asked Nagarjuna.[28] Karl Potter explains the answer to this challenge as one of context and framework, the emergence of broader general principles of understanding from thought processes that are limited in one framework.[29]

Adi Shankara in the 8th century AD, like Nagarjuna earlier, examined the difference between the world one lives in and moksha, a state of freedom and release one hopes for.[30] Unlike Nagarjuna, Shankara considers the characteristics between the two. The world one lives in requires action as well as thought; our world, he suggests, is impossible without vyavahara (action and plurality). The world is interconnected, one object works on another, input is transformed into output, change is continuous and everywhere. Moksha, suggests Shankara,[23] is a final perfect, blissful state where there can be no change, where there can be no plurality of states. It has to be a state of thought and consciousness that excludes action.[30] He questioned: "How can action-oriented techniques by which we attain the first three goals of man (kama, artha and dharma) be useful to attain the last goal, namely moksha?"

Scholars[31] suggest Shankara's challenge to the concept of moksha parallels those of Plotinus against the Gnostics, with one important difference:[30] Plotinus accused the Gnostics of exchanging an anthropocentric set of virtues with a theocentric set in pursuit of salvation; Shankara challenged that the concept of moksha implied an exchange of anthropocentric set of virtues (dharma) with a blissful state that has no need for values. Shankara goes on to suggest that anthropocentric virtues suffice.

Vaishnavism, one of the bhakti schools of Hinduism, is devoted to the worship of God, sings his name, anoints his image or idol, and has many sub-schools. Vaishnavas (followers of Vaishnavism) suggest that dharma and moksha cannot be two different or sequential goals or states of life.[32]Instead, they suggest God should be kept in mind constantly to simultaneously achieve dharma and moksha, so constantly that one comes to feel one cannot live without God's loving presence. This school emphasized love and adoration of God as the path to "moksha" (salvation and release), rather than works and knowledge. Their focus became divine virtues, rather than anthropocentric virtues. Daniel Ingalls[32] regards Vaishnavas' position on moksha as similar to the Christian position on salvation, and Vaishnavism as the school whose views on dharma, karma and moksha dominated the initial impressions and colonial-era literature on Hinduism, through the works of Thibaut, Max Mller and others.

The concept of moksha appears much later in ancient Indian literature than the concept of dharma. The proto-concept that first appears in the ancient Sanskrit verses and early Upanishads is mucyate, which means freed or released. It is the middle and later Upanishads, such as the Svetasvatara and Maitri, where the word moksha appears and begins becoming an important concept.[14][33]

The Katha Upanishad,[34] a middle Upanishadic era script dated to be about 2500 years old, is among the earliest expositions about sasra and moksha. In Book I, Section III, the legend of boy Naciketa queries Yama, the lord of death to explain what causes sasra and what leads to liberation.[35] Naciketa inquires: what causes sorrow? Yama explains that suffering and sasra results from a life that is lived absent-mindedly, with impurity, with neither the use of intelligence nor self-examination, where neither mind nor senses are guided by one's atma (soul, self).[36][37] Liberation comes from a life lived with inner purity, alert mind, led by buddhi (reason, intelligence), realization of the Supreme Self (purusha) who dwells in all beings. Kathaka Upanishad asserts knowledge liberates, knowledge is freedom.[38][39] Kathaka Upanishad also explains the role of yoga in personal liberation, moksha.

The Svetasvatara Upanishad, another middle era Upanishad written after Kathaka Upanishad, begins with questions such as why is man born, what is the primal cause behind the universe, what causes joy and sorrow in life?[40] It then examines the various theories, that were then existing, about sasra and release from bondage. Svetasvatara claims[41] bondage results from ignorance, illusion or delusion; deliverance comes from knowledge. The Supreme Being dwells in every being, he is the primal cause, he is the eternal law, he is the essence of everything, he is nature, he is not a separate entity. Liberation comes to those who know Supreme Being is present as the Universal Spirit and Principle, just as they know butter is present in milk. Such realization, claims Svetasvatara, come from self-knowledge and self-discipline; and this knowledge and realization is liberation from transmigration, the final goal of the Upanishad.[42]

Starting with the middle Upanishad era, moksha - or equivalent terms such as mukti and kaivalya - is a major theme in many Upanishads. For example, Sarasvati Rahasya Upanishad, one of several Upanishads of the bhakti school of Hinduism, starts out with prayers to Goddess Sarasvati. She is the Hindu goddess of knowledge, learning and creative arts;[43] her name is a compound word of sara[44] and sva,[45] meaning "essence of self". After the prayer verses, the Upanishad inquires about the secret to freedom and liberation (mukti). Sarasvati's reply in the Upanishad is:

It was through me the Creator himself gained liberating knowledge,I am being, consciousness, bliss, eternal freedom: unsullied, unlimited, unending.My perfect consciousness shines your world, like a beautiful face in a soiled mirror,Seeing that reflection I wish myself you, an individual soul, as if I could be finite!

A finite soul, an infinite Goddess - these are false concepts,in the minds of those unacquainted with truth,No space, my loving devotee, exists between your self and my self,Know this and you are free. This is the secret wisdom.

The concept of moksha, according to Daniel Ingalls,[14] represented one of the many expansions in Hindu Vedic ideas of life and the afterlife. In the Vedas, there were three stages of life: studentship, householdship and retirement. During the Upanishadic era, Hinduism expanded this to include a fourth stage of life: complete abandonment. In Vedic literature, there are three modes of experience: waking, dream and deep sleep. The Upanishadic era expanded it to include turiyam - the stage beyond deep sleep. The Vedas suggest three goals of man: kama, artha and dharma. To these, the Upanishadic era added moksha.[14]

The acceptance of the concept of moksha in some schools of Hindu philosophy was slow. These refused to recognize moksha for centuries, considering it irrelevant.[14] The Mimamsa school, for example, denied the goal and relevance of moksha well into the 8th century AD, until the arrival of a Mimamsa scholar named Kumarila.[47] Instead of moksha, Mimamsa school of Hinduism considered the concept of heaven as sufficient to answer the question: what lay beyond this world after death. Other schools of Hinduism, over time, accepted the moksha concept and refined it over time.[14]

It is unclear when the core ideas of samsara and moksha were developed in ancient India. Patrick Olivelle suggests these ideas likely originated with new religious movements in the first millennium BCE.[web 1] Mukti and moksha ideas, suggests J. A. B. van Buitenen,[21] seem traceable to yogis in Hinduism, with long hair, who chose to live on the fringes of society, given to self-induced states of intoxication and ecstasy, possibly accepted as medicine men and "sadhus" by the ancient Indian society.[14] Moksha to these early concept developers, was the abandonment of the established order, not in favor of anarchy, but in favor of self-realization, to achieve release from this world.[48]

In its historical development, the concept of moksha appears in three forms: Vedic, yogic and bhakti. In the Vedic period, moksha was ritualistic.[21] Moka was claimed to result from properly completed rituals such as those before Agni - the fire deity. The significance of these rituals was to reproduce and recite the cosmic creation event described in the Vedas; the description of knowledge on different levels - adhilokam, adhibhutam, adhiyajnam, adhyatmam - helped the individual transcend to moksa. Knowledge was the means, the ritual its application. By the middle to late Upanishadic period, the emphasis shifted to knowledge, and ritual activities were considered irrelevant to the attainment of moksha.[50] Yogic moksha[21][51] replaced Vedic rituals with personal development and meditation, with hierarchical creation of the ultimate knowledge in self as the path to moksha. Yogic moksha principles were accepted in many other schools of Hinduism, albeit with differences. For example, Adi Shankara in his book on moksha suggests:

| || ||

By reflection, reasoning and instructions of teachers, the truth is known,Not by ablutions, not by making donations, nor by performing hundreds of breath control exercises. || Verse 13 ||

Bhakti moksha created the third historical path, where neither rituals nor meditative self-development were the way, rather it was inspired by constant love and contemplation of God, which over time results in a perfect union with God.[21] Some Bhakti schools evolved their ideas where God became the means and the end, transcending moksha; the fruit of bhakti is bhakti itself.[53] In the history of Indian religious traditions, additional ideas and paths to moksha beyond these three, appeared over time.[54]

The words moksha, nirvana (nibbana) and kaivalya are sometimes used synonymously,[55] because they all refer to the state that liberates a person from all causes of sorrow and suffering.[56][57] However, in modern era literature, these concepts have different premises in different religions.[9] Nirvana, a concept common in Buddhism, is accompanied by the realization that all experienced phenomena are not self; while moksha, a concept common in many schools of Hinduism, is acceptance of Self (soul), realization of liberating knowledge, the consciousness of Oneness with Brahman, all existence and understanding the whole universe as the Self.[58][59] Nirvana starts with the premise that there is no Self, moksha on the other hand, starts with the premise that everything is the Self; there is no consciousness in the state of nirvana, but everything is One unified consciousness in the state of moksha.[58]

Kaivalya, a concept akin to moksha, rather than nirvana, is found in some schools of Hinduism such as the Yoga school. Kaivalya is the realization of aloofness with liberating knowledge of one's self and disentanglement from the muddled mind and cognitive apparatus. For example, Patanjalis Yoga Sutra suggests:

, |

After the dissolution of avidya (ignorance),comes removal of communion with material world,this is the path to Kaivalyam.

Nirvana and moksha, in all traditions, represent resting in one's true essence, named Purusha or Atman, or pointed at as Nirvana, but described in a very different way. Some scholars, states Jayatilleke, assert that the Nirvana of Buddhism is same as the Brahman in Hinduism, a view other scholars and he disagree with.[61] Buddhism rejects the idea of Brahman, and the metaphysical ideas about soul (atman) are also rejected by Buddhism, while those ideas are essential to moksha in Hinduism.[62] In Buddhism, nirvana is 'blowing out' or 'extinction'.[63] In Hinduism, moksha is 'identity or oneness with Brahman'.[59] Realization of anatta (anatman) is essential to Buddhist nirvana.[64][65][66] Realization of atman (atta) is essential to Hindu moksha.[65][67][68]

Ancient literature of different schools of Hinduism sometimes use different phrases for moksha. For example, Keval jnana or kaivalya ("state of Absolute"), Apavarga, Nihsreyasa, Paramapada, Brahmabhava, Brahmajnana and Brahmi sthiti. Modern literature additionally uses the Buddhist term nirvana interchangeably with moksha of Hinduism.[57][58] There is difference between these ideas, as explained elsewhere in this article, but they are all soteriological concepts of various Indian religious traditions.

The six major orthodox schools of Hinduism have had a historic debate, and disagree over whether moksha can be achieved in this life, or only after this life.[69] Many of the 108 Upanishads discuss amongst other things moksha. These discussions show the differences between the schools of Hinduism, a lack of consensus, with a few attempting to conflate the contrasting perspectives between various schools.[70] For example, freedom and deliverance from birth-rebirth, argues Maitrayana Upanishad, comes neither from the Vedanta school's doctrine (the knowledge of one's own Self as the Supreme Soul) nor from the Samkhya school's doctrine (distinction of the Purusha from what one is not), but from Vedic studies, observance of the Svadharma (personal duties), sticking to Asramas (stages of life).[71]

The six major orthodox schools of Hindu philosophy offer the following views on moksha, each for their own reasons: the Nyaya, Vaisesika and Mimamsa schools of Hinduism consider moksha as possible only after death.[69][72] Samkhya and Yoga schools consider moksha as possible in this life. In the Vedanta school, the Advaita sub-school concludes moksha is possible in this life,[69] while Dvaita, Visistadvaita, Shuddhadvait sub-schools of Vedanta tradition believes that moksha is a continuous event, one assisted by loving devotion to God, that extends from this life to post-mortem. Beyond these six orthodox schools, some heterodox schools of Hindu tradition, such as Carvaka, deny there is a soul or after life moksha.[73]

Both Smkhya and Yoga systems of religious thought are mokshastras, suggests Knut Jacobsen, they are systems of salvific liberation and release.[74] Smkhya is a system of interpretation, primarily a theory about the world. Yoga is both a theory and a practice. Yoga gained wide acceptance in ancient India, its ideas and practices became part of many religious schools in Hinduism, including those that were very different from Smkhya. The eight limbs of yoga can be interpreted as a way to liberation (moksha).[74][75]

In Smkhya literature, liberation is commonly referred to as kaivalya. In this school, kaivalya means the realization of purusa, the principle of consciousness, as independent from mind and body, as different from prakrti. Like many schools of Hinduism, in Smkhya and Yoga schools, the emphasis is on the attainment of knowledge, vidy or jna, as necessary for salvific liberation, moksha.[74][76] Yoga's purpose is then seen as a means to remove the avidy - that is, ignorance or misleading/incorrect knowledge about one self and the universe. It seeks to end ordinary reflexive awareness (cittavrtti nirodhah) with deeper, purer and holistic awareness (asamprjta samdhi).[75][77] Yoga, during the pursuit of moksha, encourages practice (abhysa) with detachment (vairgya), which over time leads to deep concentration (samdhi). Detachment means withdrawal from outer world and calming of mind, while practice means the application of effort over time. Such steps are claimed by Yoga school as leading to samdhi, a state of deep awareness, release and bliss called kaivalya.[74][76]

Three of four paths of spirituality in Hinduism. Each path suggests a different way to moksha.

Yoga, or mrga (meaning "way" or "path"), in Hinduism is widely classified into four spiritual approaches.[78] The first mrga is Jna Yoga, the way of knowledge. The second mrga is Bhakti Yoga, the way of loving devotion to God. The third mrga is Karma Yoga, the way of works. The fourth mrga is Rja Yoga, the way of contemplation and meditation. These mrgas are part of different schools in Hinduism, and their definition and methods to moksha.[79] For example, the Advaita Vedanta school relies on Jna Yoga in its teachings of moksha.[80] The margas need not lead to all forms of moksha, according to some schools of Hinduism. For example, the Ekasarana dharma denies the sayujya form of mukti, where the complete absorption in God deprives jiva of the sweetness and bliss associated with bhakti. Madhavadeva begins the Namghoxa by declaring his admiration for devotees who do not prefer mukti.[81]

The three main sub-schools in Vedanta school of Hinduism - Advaita Vedanta, Vishistadvaita and Dvaita - each have their own views about moksha.

The Vedantic school of Hinduism suggests the first step towards moka begins with mumuksutva, that is desire of liberation.[23] This takes the form of questions about self, what is true, why do things or events make us happy or cause suffering, and so on. This longing for liberating knowledge is assisted by, claims Adi Shankara of Advaita Vedanta,[82] guru (teacher), study of historical knowledge and viveka (critical thinking). Shankara cautions that the guru and historic knowledge may be distorted, so traditions and historical assumptions must be questioned by the individual seeking moksha. Those who are on their path to moksha (samnyasin), suggests Klaus Klostermaier, are quintessentially free individuals, without craving for anything in the worldly life, thus are neither dominated by, nor dominating anyone else.[23]

Vivekachudamani, which literally means "Crown Jewel of Discriminatory Reasoning", is a book devoted to moksa in Vedanta philosophy. It explains what behaviors and pursuits lead to moksha, as well what actions and assumptions hinder moksha. The four essential conditions, according to Vivekachudamani, before one can commence on the path of moksha include (1) vivekah (discrimination, critical reasoning) between everlasting principles and fleeting world; (2) viragah (indifference, lack of craving) for material rewards; (3) samah (calmness of mind), and (4) damah (self restraint, temperance).[83] The Brahmasutrabhasya adds to the above four requirements, the following: uparati (lack of bias, dispassion), titiksa (endurance, patience), sraddha (faith) and samadhana (intentness, commitment).[80]

The Advaita tradition considers moksha achievable by removing avidya (ignorance). Moksha is seen as a final release from illusion, and through knowledge (anubhava) of one's own fundamental nature, which is Satcitananda.[84][note 1] Advaita holds there is no being/non-being distinction between Atman, Brahman, and Paramatman. The knowledge of Brahman leads to moksha,[88] where Brahman is described as that which is the origin and end of all things, the universal principle behind and at source of everything that exists, consciousness that pervades everything and everyone.[89] Advaita Vedanta emphasizes Jnana Yoga as the means of achieving moksha.[80] Bliss, claims this school, is the fruit of knowledge (vidya) and work (karma).[90]

The Dvaita (dualism) traditions define moksha as the loving, eternal union with God (Vishnu) and considered the highest perfection of existence. Dvaita schools suggest every soul encounters liberation differently.[91] Dualist schools (e.g. Vaishnava) see God as the object of love, for example, a personified monotheistic conception of Shiva or Vishnu. By immersing oneself in the love of God, one's karmas slough off, one's illusions decay, and truth is lived. Both the worshiped and worshiper gradually lose their illusory sense of separation and only One beyond all names remains. This is salvation to dualist schools of Hinduism. Dvaita Vedanta emphasizes Bhakti Yoga as the means of achieving moksha.[92]

The Vishistadvaita tradition, led by Ramanuja, defines avidya and moksha differently from the Advaita tradition. To Ramanuja, avidya is a focus on the self, and vidya is a focus on a loving god. The Vishistadvaita school argues that other schools of Hinduism create a false sense of agency in individuals, which makes the individual think oneself as potential or self-realized god. Such ideas, claims Ramanuja, decay to materialism, hedonism and self worship. Individuals forget Ishvara (God). Mukti, to Vishistadvaita school, is release from such avidya, towards the intuition and eternal union with God (Vishnu).[93]

Among the Samkhya, Yoga and Vedanta schools of Hinduism, liberation and freedom reached within one's life is referred to as jivanmukti, and the individual who has experienced this state is called jivanmukta (self-realized person).[94] Dozens of Upanishads, including those from middle Upanishadic period, mention or describe the state of liberation, jivanmukti.[95][96] Some contrast jivanmukti with videhamukti (moksha from samsara after death).[97] Jivanmukti is a state that transforms the nature, attributes and behaviors of an individual, claim these ancient texts of Hindu philosophy. For example, according to Naradaparivrajaka Upanishad, the liberated individual shows attributes such as:[98]

When a Jivanmukta dies he achieves Paramukti and becomes a Paramukta. Jivanmukta experience enlightenment and liberation while alive and also after death i.e., after becoming paramukta, while Videhmukta experiences enlightenment and liberation only after death.

Dada Bhagwan has revealed:

The first stage of Moksha is where you experience a sense of neutrality towards problems and miseries. In the first stage of Moksha, one experiences indifference towards any worldly unhappiness. Even in worldly unhappiness, one remains unaffected. In the midst of suffering imposed upon you by others or external factors, you experience samadhi (free from suffering, to experience the state of ones own bliss). That is the first stage of Moksha. The second stage of Moksha, permanent Moksha, is attained after death. The first stage of Moksha should be attained here and now!

Balinese Hinduism incorporates moksha as one of five tattwas. The other four are: brahman (the one supreme god head, not to be confused with Brahmin), atma (soul or spirit), karma (actions and reciprocity, causality), samsara (principle of rebirth, reincarnation). Moksha, in Balinese Hindu belief, is the possibility of unity with the divine; it is sometimes referred to as nirwana.[100][101]

In Buddhism the term "moksha" is uncommon, but an equivalent term is vimutti, "release". In the suttas two forms of release are mentioned, namely ceto-vimutti, "deliverance of mind," and panna-vimutti, "deliverance through wisdom" (insight). Ceto-vimutti is related to the practice of dhyana, while panna-vimutti is related to the development of insight. According to Gombrich, the distinction may be a later development, which resulted in a change of doctrine, regarding the practice of dhyana to be insufficient for final liberation.[102]

With release comes Nirvana (Pali: Nibbana), blowing out, "quenching", or becoming extinguished of the fires of the passions and of self-view.[103][104] It is a "timeless state" in which there is no more becoming.[105]

Nirvana ends the cycle of Dukkha and rebirth in the six realms of Sasra (Buddhism).[106][note 2] It is part of the Four Noble Truths doctrine of Buddhism, which plays an essential role in Theravada Buddhism.[112] Nirvana has been described in Buddhist texts in a manner similar to other Indian religions, as the state of complete liberation, enlightenment, highest happiness, bliss, fearless, freedom, dukkha-less, permanence, non-dependent origination, unfathomable, indescribable.[113][114] It has also been described as a state of release marked by "emptiness" and realization of non-Self.[115][116][117] Such descriptions, states Peter Harvey, are contested by scholars because nirvana in Buddhism is ultimately described as a state of "stopped consciousness (blown out), but one that is not non-existent", and "it seems impossible to imagine what awareness devoid of any object would be like".[106]

In Jainism, moksha and nirvana are one and the same.[57][119] Jaina texts sometimes use the term Kevalya, and call the liberated soul as Kevalin.[120] As with all Indian religions, moksha is the ultimate spiritual goal in Jainism. It defines moksha as the spiritual release from all karma.[120]

Jainism is a Sramanic non-theistic philosophy that believes in a metaphysical permanent self or soul often termed jiva. Jaina believe that this soul is what transmigrates from one being to another at the time of death. The moksa state is attained when a soul (atman) is liberated from the cycles of deaths and rebirths (sasra), is at the apex, is omniscient, remains there eternally, and is known as a siddha. In Jainism, it is believed to be a stage beyond enlightenment and ethical perfection, states Paul Dundas, because they can perform physical and mental activities such as teach, without accruing karma that leads to rebirth.[120]

Jaina traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation).[120] The Abhavya state of soul is entered after an intentional and shockingly evil act, but Jaina texts also polemically applied Abhavya condition to those who belonged to a competing ancient Indian tradition called jvika.[120] A male human being is considered closest to the apex of moksha, with the potential to achieve liberation, particularly through asceticism. The ability of women to attain moksha has been historically debated, and the subtraditions with Jainism have disagreed. In the Digambara tradition of Jainism, women must live an ethical life and gain karmic merit to be reborn as a man, because only males can achieve spiritual liberation.[124][125] In contrast, the vtmbara tradition has believed that women too can attain moksha just like men.[125][126][127]

According to Jainism, purification of soul and liberation can be achieved through the path of three jewels: Samyak darana (Correct View), meaning faith, acceptance of the truth of soul (jva); Samyak jnana (Correct Knowledge), meaning undoubting knowledge of the tattvas; and Samyak charitra (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add samyak tap (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation (moksha). The four jewels are called moksha marg. According to Jain texts, the liberated pure soul (Siddha) goes up to the summit of universe (Siddhashila) and dwells there in eternal bliss.

The Sikh concept of mukti (moksha) is similar to other Indian religions, and refers to spiritual liberation.[135] It is described in Sikhism as the state that breaks the cycle of rebirths.[135] Mukti is obtained according to Sikhism, states Singha, through "God's grace".[136] According to the Guru Granth Sahib, the devotion to God is viewed as more important than the desire for Mukti.[136]

I desire neither worldly power nor liberation. I desire nothing but seeing the Lord.Brahma, Shiva, the Siddhas, the silent sages and Indra - I seek only the Blessed Vision of my Lord and Master's Darshan.I have come, helpless, to Your Door, O Lord Master; I am exhausted - I seek the Sanctuary of the Saints.Says Nanak, I have met my Enticing Lord God; my mind is cooled and soothed - it blossoms forth in joy.

Sikhism recommends Naam Simran as the way to mukti, which is meditating and repeating the Naam (names of God).[135][136]

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The Essence of Karma Yoga | Gudjon Bergmann – Patheos

Karma Yoga is known as the yoga of cause and effect or the yoga of sowing and reaping, but it is really the yoga of action. Karma means action, and for every action, there is a reaction.

Karma Yoga is an attitude toward daily life. The goal of Karma Yoga practitioners is to be active and yet remain free from the results of their actions. They serenely accept the effects of their previous actions and devote their current actions to service.

Swami Vivekananda had a supreme understanding of Karma Yoga. He told his students to work relentlessly and yet not to be attached to their work so that the mind could remain free. He explained that poverty, riches and happiness are all fleeting and temporary; they are not our essential nature, which is not disturbed by misery or success.According to Vivekananda, Karma Yoga is a way of achieving freedom through selflessness and good deeds.

Karma Yoga practitioners need not believe in God, ask piercing questions about the nature of the spirit, or think about philosophical or existential concepts. They have jobs to do and should simply fulfill those jobs without attachment to the outcome.

In his books, Vivekananda poses questions about the good we can do in the world. He says that because of the fleeting and ever-changing nature of the world, we can never do permanent good or induce permanent change. Therefore, Karma Yoga practitioners should simply work for the sake of work, perform good deeds and selflessly serve, even though the fruits of their labor may be temporary.

Buddha appears to have been a true Karma Yoga practitioner and aptly said:

I do not care to know your various theories about God. What is the use of discussing all the subtle doctrines about the soul? Do good and be good. And this will take you to freedom and to whatever truth there is.

According to this yogic philosophy, the world is in perfect equilibrium. Energy taken from one place will resurface in another. All actions produce reactions, and all effects have causes.

There are four kinds of actions that produce different types of reactions.

Sanchita Karma A collection of effects from previous lives and the subconscious mind.

Prarabdha Karma Also known as fate or destiny. The collective reactions or effects of previous actions surface in current life. According to yogic interpretation, this explains why some people are lucky, and others can be unlucky and why little children can show robust character early in life.

Kriyamana Karma Refers to present actions driven by will and desire. It explains how people can affect their future with their actions.

Agami Karma Instant reactions related to current actions, for example, when a person touches a hot stove and gets burned or goes through a tense period and gets a headache.

The idea that everything in the world is in a state of equilibrium and moves to restore balance does not only presuppose that we reap as we sow in this life but also assumes the existence of reincarnation. Even though most religions and philosophies make room for some afterlife, the concept of reincarnation is often met with skepticism and rightly so. There is little evidence to support the claim.Being very practical and earthbound myself, I cannot say with any certainty that I believe in reincarnation, but it is a fascinating philosophy.The concept is highly theoretical and cannot be proved or disproved.

Still, in his book,Yoga Holistic Practice Manual, Yogi Shanti Desai lists nine reasons why understanding and even believing in reincarnation can be beneficial.

1. We are never too old to attempt something new as age is no barrier because life is continuous. We learn new spiritual lessons and grow in wisdom as we grow older.

2. No spiritual effort is ever wasted. Lord Krishna teaches that devotees on the spiritual path are reincarnated into a pious family and a spiritual environment. They inherit good health, have a zeal for spiritual enlightenment, and continue their spiritual journey.

3. We can realize that we are responsible for everything in our life and have created our present situation. We can stop blaming our parents, society, and various situations for our problems. This realization gives deep relaxation. We also can forgive ourselves for making mistakes in the past because we realize that those mistakes were learning experiences.

4. As we become responsible we can take charge of our lives and improve its quality. We stop hoping for someone else to help us and we dont expect miracles. Instead, we realize that we can create our own miracles. For example, people who want to lose weight or stop smoking are successful only when they decide to take charge of their own life. No self-improvement program will help until one takes charge and assumes responsibility for its success.

5. Belief in reincarnation removes the fear of death as we consider death to be part of our total life. It can be thought of as a long night for the soul to rest. Like night and day, death and life cycles go on naturally. There is no fear.

6. It gives us understanding that there is no escape. Drugs, alcohol, etc. allow you to hide from the fact of life only temporarily. Suicide is not an escape as life will not end nor will it improve until we improve it ourselves.

7. We learn to be aware of our thoughts, words, and deeds because we realize that with each thought we are producing karma positive or negative. We should channel our thoughts in a positive direction, avoiding negative thought patterns. These thoughts will become reality in time. We should learn to perform good deeds without becoming discouraged because no one can take away our reward. What we earn will come to us, and we should prevent producing bad karma because we cannot escape punishment for them.

8. We also learn to escape karma by reducing our mental attachments. By letting go of the feeling of doership and working as an instrument of God, we dont register karma in the memory of our biocomputer. As one evolves, reincarnation is experienced as a conviction. The realization comes to us that the world is in perfect balance and completely systematic.

9. Reincarnation increases our love and tolerance for others. Each soul is at a different level of evolution and we should not expect others to be any different. We should remember that we have gone through such experiences ourselves to come to our present level of understanding. It is normal for kindergarten children to learn the alphabet, second graders to read, and high school students to write essays. The world is a school and we are students in different grades learning different lessons. We learn to see the spark of God in everyone in spite of the different human masks they are wearing.

p.s. People can practice most aspects of Karma Yoga without believing in reincarnation.

All actions produce reactions. Sitting around doing nothing is an action in itself and can have both good and bad consequences. Attitude is what matters most. A person can cut another person with a knife for two reasons. One kills, the other saves with a surgical operation. The action, cutting with a knife, is the same, but the purposes are very different. Karma Yoga practitioners strive to be forces for good, instruments of love and light, working for the sake of work, doing for the sake of doing, and letting go of the outcome over which they have no control.

Gudjon BergmannAuthor, Coach, and Columnistwww.gudjonbergmann.com

p.s. I have taught yoga since 19998, studied with Yogi Shanti Desai and Sri Yogi Hari, and am registered at the highest level with Yoga Alliance. This article was curated from my book titled Know Thyself: Yoga Philosophy Made Accessible

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Is Kim Kardashian’s India-inspired nose ring another case of cultural appropriation? – The National

Kim Kardashian and her daughter, North West, 9, were in the spotlight at the Jean Paul Gaultier show during Paris Haute Couture Week.

Not only were they sitting in the front row beside Anna Wintour, the global editorial director of Vogue, but they also accessorised their pattern-co-ordinated outfits with matching silver nose ring chains worn around the left nostril.

Kardashian wore hers conjoined with a metal choker, while North West had hers attached to an earring.

North West and Kim Kardashian wore nose ring chains to the show. Photo: Pascal Le Segretain / Getty Images

This is not the first time North West has worn a nose ring. In 2019, the then-six-year-old rocked up to her great-grandmother MJ Campbells 85th birthday wearing a clip-on hoop on her nose.

While the mother-daughter duo were likely making a style statement, wearing a nose ring has cultural connotations in many parts of the world, most notably India, where a nose ring attached to a chain is called a nath.

Nose rings have a dual significance in India. The ancient Sanskrit text on medicine and surgery, Sushruta Samhita, suggests piercing the nose can have myriad health benefits for women. Chief among them is improved fertility and relief from menstrual pain, especially if the piercing is done at the correct marma pressure point on the left nostril.

The nerves from this side of the nose are said to be directly connected to female reproductive organs, and to not only affect fertility but also help in easing childbirth.

Over time, the excerpt in the Ayurvedic text was adopted by Indian families with daughters of a marriageable age. Girls often had their noses pierced when they hit puberty to suggest they were ready for marriage, and it became customary for brides especially from Hindu families to wear a nath on their wedding day. The more elaborate the jewel (think gold links studded with precious gemstones), the more prosperous a family was thought to be.

A model showcases a bridal outfit with Kishandas & Co jewellery and a Gaurang Shah outfit at Indian exhibition Numaish in Dubai. Photo: Numaish

Tradition also dictates that a woman will give up her nose ring upon the death of her husband.

While many in India choose not to pierce their noses at all in present times, it is still common for modern-day women to clip on a nose ring chain as part of their bridal finery.

Somewhat paradoxically, nose rings have also come to symbolise free-spirited and even rebellious young women, who choose to have their noses pierced to look bold and exercise their freedom of choice (akin to tattoos).

This could be attributed to the hippie movement of the 1960s and 1970s, when international devotees thronged to the ashrams of India in search of spiritual enlightenment. Their attire? Free-flowing robes, bare feet or open sandals, bindis on the forehead (another traditional symbol of a married woman) and simple metal hoop nose rings.

While pop culture may show women from India regularly sporting nose rings and naths, the accessory is thought to have its roots in ancient Australia and Africa. The Aboriginal people and several African tribes were piercing their noses as far back as 44,000 BC and adorning them with animal bones, shells and large metal hoops.

The nose ring is also referred to in the Bible, in The Book of Genesis, when Abraham gives his future daughter-in-law a gold nose ring before she marries Issac.

The nose ring has also been common in various countries in the Middle East, especially Morocco, and other nations that are part of the Indian subcontinent.

Kardashian has often been called out for indulging in cultural appropriation from her Om earrings and maang tikka headpiece (both originating in India), to her Kimono shapewear line and rendition of the Maori haka ceremonial dance on TikTok.

Christian Allaire, author of Power of Style: How Fashion and Beauty are Being Used to Reclaim Cultures, defines the term in his book: "Cultural appropriation is when members of one culture adopt elements of another culture without their consent. This happens often in the fashion world: indigenous design motifs have been long copied or replicated by non-indigenous fashion brands, who often misuse traditional elements or ignore a piece's original purpose."

This contrasts with cultural appreciation. Allaire describes this as buying pieces from indigenous artists or as brands collaborating with artists from these communities instead of touting the craftsmanship as their own. Arguably, cultural appreciation can also be practised by lay fashionistas who are simply acknowledging the aesthetic appeal of a particular accessory.

After all, not every Indian (or Berber or Aboriginal or African) woman pierces her nose, sacred text or no sacred text. Bollywood often puts its characters in nose rings, from brides to brothel keepers (think Alia Bhatt in Gangubai Kathiawadi). And young women are going against their familys strong views against piercing and wearing nose rings, literally, left, right and centre. Is it so harmful if a Kardashian does the same?

Paris Hilton and Kim Kardashian, in traditional dirndl dresses, attend Oktoberfest on September 25, 2006 in Munich, Germany. Getty Images

Updated: July 07, 2022, 1:44 PM

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Is Kim Kardashian's India-inspired nose ring another case of cultural appropriation? - The National

Asking the Clergy: Vacations that come with a faith component – Newsday

For some believers, a holiday from work and other daily responsibilities doesnt mean a vacation from spirituality. This weeks clergy discuss travels that included visits to holy sites, meditation at sea and a reminder that one may find spirituality in surprising places.

Isma H. Chaudhry

Board of trustees co-chair, Islamic Center of Long Island, Westbury

A few years back, our family decided to go for umrah, a nonobligatory pilgrimage to Mecca and Medina. It was an unconventional vacation for us, as our favorite places have generally been popular tourist destinations, such as the Caribbean.

This was the first vacation where we as a family indulged in in-depth discussions on faith and religion. We visited museums rich with Islamic history and Abrahamic culture. We performed the ritual of sai to commemorate the sacrifices of Hagar, Prophet Ishmaels mother, and visited the holy sites that have inspired the faithful for centuries. We discussed the inspirations of various rituals, prayed together as a family, sat together in humility and awe, immersed in deep spirituality, looking at the Kaaba shrine inside the Masjid al-Haram mosque in Mecca, the holiest site in Islam.

We discussed womens rights, justice and equity in Islam as revealed in the holy Scriptures, the Quran and guided by the teachings of Prophet Muhammad. We walked the streets in the footsteps of the great prophets of the Abrahamic tradition.

We also shopped, went to restaurants and hiked the rocky trails. This was the first vacation, however, where despite doing everything together, our young children did not find us overbearing and annoying.

Rabbi Jack Dermer

Temple Beth Torah, Westbury

My wife and I were recently blessed to go on a trip to Ireland. Having spent so much time in Israel, we were happy to have a change of pace. While the land known for whiskey and bagpipes is quite different from the land of milk and honey, we are grateful for the wonderful friends we met along the way, and the opportunity to experience the Sabbath, not in synagogue as we usually do, but amid the green rolling hills and bleating sheep of rural western Ireland.

One of Gods promises to the patriarch Jacob in the Bible is the assurance, I will be with you, wherever you go. (Genesis 28:15) Jewish tradition points us to a recognition that God can be sought not only in the highest heavens, but in the depths of the human heart, wherever we may find ourselves.

When we hear the words spiritual vacation, we might imagine a yoga or meditation retreat, but the truth is, anywhere we remain open to experiencing the grandeur of Gods creation in nature, in fascinating foreign cities, in the eyes of another person we can make our travels spiritually enriching.

I pray that wherever you find yourself this summer, and whatever form your journey takes, you will seek opportunities for growth in appreciation, relaxation and discovery.

Bob Yugi Festa of Huntington

Zen practitioner

Buddhism is dedicated to ending dukkha (suffering or dissatisfaction) in ones life. The Buddha taught that the way to do this is to practice the eightfold path to enlightenment, so the Buddhist practice is a spiritual formula of how one lives ones life. It permeates ones every thought and action.

In other words, there is no way to take a vacation that doesnt have a faith component because you are living your faith 24/7.

I had a perfect example of this a number of years ago when I was on my first cruise. On the first day at sea, I decided it was a good time to sit in meditation using a stick of incense. I was sitting for five minutes, and there was a knock on the door. It was a crew member telling me that I could not smoke in the cabin. Apparently, shipboard fires are frowned upon, so there is a monitoring device in each cabin to detect smoke.

There were many cruises to follow, but I learned I could avoid the suffering of being embarrassed by a crew member knocking on my door if I meditated without incense.

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A ‘friend’s thoughts’ on yoga, spirituality and life – EasternEye – Eastern Eye

INNER JOURNEY: Sri M

By: Mohini Kent

Teacher and reformer Sri M gives meaningful insights in new book

Everyone needs a friend for hand-holding during lifes many crises, and one who can give good directions at the many crossroads we reach.

Who better than a wise and gifted spiritual guru?

The book, The Friend, is the result of my conversations with international spiritual guide Sri M.

I have presented it in the accessible format of Samvad, the ancient Indian tradition of dialogue. He delivers great teachings with a light touch, easily digestible, and always punctuated with humour. The title of the book, The Friend, is a reflection of his own personality as well as his approach. I have to make friends with someone before I can guide them, he says.

I sought a meeting with Sri M in 2016, and travelled to his ashram in Madanapalle, south India, when his secretary Lakshmi offered me an appointment on August 1. It was a hot summer day, and I was surprised to learn that he would arrive the next day specially to meet me. Spiritual relationships are traditionally a personal two-way link, but our internet age has created a weird familiarity without actual physical contact; so I was impressed that he made time for a personal meeting. Meanwhile, I watched small children of the local tribal communities walking up hill in their rubber slippers to attend his free school for them. Seeing an obvious stranger, they quickly tried out their entire vocabulary of English words on me. His Satsang Foundation runs free schools and free healthcare for poor and neglected communities.

We met the next morning. Sri M was welcoming, but I felt he was assessing me, as though marking my report card. We met again in the evening, and he lifted a heavy burden from me.

The tradition of friendship with the guru, and, ultimately, with the divine, has never gone out of fashion in India. It dates back to before the Aryans, who visited India and never left, to before writing was invented, when Vedantic knowledge and secrets were passed down by oral tradition from guru to disciple.

Questions were encouraged by gurus; disciples had to seek and download the truth for themselves. There still is no app for enlightenment.

When I asked him in 2018 if I could interview him for a book, he graciously agreed. We met in London, and in India in Varanasi, Madanapalle and Delhi, and talked for one hour each time, about worldly and spiritual subjects.

Lord Bhikhu Parekh writes, In these insightful interviews with Sri M, Mohini Kent offers a deeply moving account of his life, influences and thoughts on varied subjects, including yoga, friendship, sex, marriage and power.

Dr Karan Singh writes: It is always a pleasure to read Sri M because of his clarity and spiritual articulation.

Sri M urges us to embark on the inner journey now, without delay, in order to reclaim the free and joyous beings that we truly are. I share these excerpts from the book.

What did your guru mean to you?Sri M: My master, Maheshwarnath Babaji, was my father, my mother, my guru, my teacher, my friend, everything rolled into one. He was a great yogi who had transcended form, but he kept his body very young and fit for a purpose.

Babaji trained you in many different traditions. Why do you think that was so?The role of a guru is to wake you up. He trained me in Vedas, Upanishads,meditation and Kriya yoga. He would also send me to others. He sent me to a Naga Baba who was naked and smoked a chillum with some form of cannabis. As his apprentice, I had to take off my clothes too and smoke.

After two months, I pleaded with Babaji to call me back. He taught me (to) have a good character. Without that, other practices do not give results. So, purify your Yama Niyamas first, follow the dos and donts, the rules and regulations.

What are the other important things you feel you imbibed from him?Babaji taught me to have great respect for nature. The mountains, rivers and trees are our primary gods. He taught me to respect water and food, to conserve energy.

Is it essential to have a living spiritual teacher or can one do it alone?Theres nothing better than a good teacher. The law of spiritual life is that the sincere aspirant will find the right guidance on the path. But you must have the burning desire. The spiritual path is not for window shoppers.

How does one keep youthful?Youth is also a quality of the mind. Learn to see things in a new light. That is as important as physical age. While there is physical wear and tear, people also grow old because of abusing their bodies too much food, too much drink, too much activity, too much worry and depression, all of which have an impact on physical ageing.

Yoga has become a buzzword today. What according to you is it actually, at its true yogic core?Yoga is not otherworldly philosophy. It is meant for the here and now, and offers a practical way of living in the world. The ancient yogis had done a deep study of yoga. They were spiritual scientists. Dont hypnotise yourself into believing in your limitations. Our source is completeness. Poornamidam.

What is the significance of marriage in the 21st century? Marriage is a challenge. Theres no such thing as a perfect marriage. Couples marry for their own reasons. Much before getting married, we need to train our minds. Sri Ramakrishna Paramahansa put it simply: Before cutting or preparing the jackfruit, we apply oil so our hands wont become sticky. That applies to everything.

Its been a mans world for many centuries. What do you feel is the position of women today?Women have something special in them. They have an extraordinary role to play in society because they are different. Women have to be helped to get self-esteem. Otherwise, we are controlling their freedom. It should be easier in India where the female shakti, the dynamic cosmic energy, has been worshipped. But women have not been treated well here, and Swami Vivekananda said many of the difficulties faced by India is because its women have not been treated well.

Sex had been used in advertising to sell everything from ice-cream to soap. How does one resist such allure?Sex is only entertainment. The sex instinct is in-built by nature. Money came later. Power is used to obtain the other two.

Money is a major energy in the world, but what is its actual meaning for us?The new spiritual evolution is not sworn to poverty. In the modern world we cannot go back to the days of renunciation. Take the vow of plenty. Just give up exclusivity. Have. Share. Give.

We pray when in difficulty. Who will help us?If youre having difficulties in your life, it is no good theorising whether God created them or not. Take a good, hard look at the situation and ask, How can I solve it? That should be your attitude.

Are men at an advantage on the spiritual path?Atma has no sex. There is no gender there.

Why is death so frightening?You fear death because you fear loss. The illusion is that life will be a smooth, beautiful, continuously happy movement. That is not so. There can be a little sunshine of happiness, but then the sun sets, as all suns in all universes set at some time or the other. The problem is that we think all this is permanent when it is an ever-changing impermanent movement. The Upanishads say deep down in your subconscious you know there is some entity in you which will survive the death of the body.

The Friend is published by Penguin India. It is available on Amazon.

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A 'friend's thoughts' on yoga, spirituality and life - EasternEye - Eastern Eye

What do the census findings on religious belief tell us? – Insights News

There was a flurry of articles after the last census results came out about the demise of institutional religion, Christianity in particular. The data showed that just 44% of Australians now identify as Christian, down from 52% in the last census. And on the flip side, 39% of the population now identify as non-religious. The move away from reported Christian faith has been happening for a while but has accelerated over the last decade. Quite a few commentators raked over the entrails of these results in an effort to discern what it all meant.

Some writers focus on the disenchantment of young people with institutional religion to exemplify the drift away from Christianity. But researchers from the National Church Life Survey point out the findings are a bit more nuanced that that. They note other NCLS research which shows that young adults aged 18-34 years are the most frequent attenders at religious services. One in three of that age group (32%) attend services at least once a month. The least attending group is actually 50-64 years olds (only 11% attend once a month or more). The neglect or outright complicity of the church in institutional abuse of children is seen to have undermined faith and trust in religion. Sydney Anglican Minister Michael Jensen agrees this behaviour has eroded the churchs moral authority. But he also sees a loss of trust and confidence in institutions of all kinds political parties, banks, trade unions as well as churches. He makes a distinction between belief in God and active spirituality, with religious affiliation. Anecdotally, he claims that people are still open to things spiritual, are intrigued by the person and teachings of Jesus and still look for meaning beyond the routines of work and consumption. There is some support for this perception from other NCLS research, which shows that 40% of Australians think it is part of the churchs role to give meaning and direction to life and 51% believing it should encourage good morals.

Journalist Stan Grant views the Census results through a broader and more historical lens. He sees the decline in Christian belief as part of a widespread drift in the west away from religion to other forms of faith and identity. He traces the evolution to secularism back to the time of the enlightenment and its division between the immanent (the world of politics and the social order) and the transcendent (the world of spirituality and religion). He agrees the church has been stripped of moral authority by the scandal of child sexual abuse and has alienated others by its position on issues like divorce, abortion and same sex relationships. But he also argues secularisation runs the risk of replacing the sacred with the cult of individualism, an ugly nationalism and a soulless consumerism. He quotes historian Tim Stanley who writes that across the west, there is a dearth of purpose and spirit: we cant agree on who we are or what we are about, or even if these big existential questions matter.

Peter Senge, the systems scientist who became a guru of organisational learning was once asked at a large US Christian ministers conference, why books on Buddhism outsold books on Christianity in a certain bookshop. He responded that perhaps it was because Christianity presented itself largely as a system of beliefs, while Buddhism was seen more as a way of life. He advised the ministers at the conference to rediscover and help others rediscover Christianity as a way of life. Its interesting that the earliest Christian creed was simply Jesus is Lord (no separation of the transcendent from the immanent there) and that the first Christians called themselves Followers of the Way. Perhaps the challenge and opportunity for the Christian churches from these latest census results, is to be less institutionally focussed and be more concerned with following the way of Jesus, or in the words of the prophet Micah, to do justice, to love kindness and to walk humbly with your God.

Jon OBrien, Uniting Advocacy team

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What do the census findings on religious belief tell us? - Insights News

The Essence of Bhakti Yoga | Gudjon Bergmann – Patheos

The word Bhakti means devotion. Originally, the Bhakti Yoga approach was based on human emotions, which is why it is also calledthe yoga of love. Bhakti Yoga encourages the practice of devotion directed towards a higher power. Practitioners recite prayers, meditate and devote their lives to God as they understand God.

As you can see, the line between religion and yoga is blurred in this yogic approach. Still, Bhakti Yoga focuses on personal practice and devotion. In contrast, organized religion has other purposes and is often involved in political conflicts and other practices that can hardly pass for spiritual practice.

Even though it originated in Hinduism, Bhakti Yoga makes no distinction between religions. It doesnt matter how practitioners define their higher power, as long as they cultivate a relationship through prayer and meditation.

This kind of religious tolerance is relevant today.

For reference, I want to share a short speech Swami Vivekananda made at the world parliament of religions in Chicago on September 11, 1893.

Sisters and Brothers of America,

It fills my heart with unspeakable joy to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions; I thank you in the name of millions and millions of Hindu people of all classes and sects.

My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true.

I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation.

I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: As the different streams having their sources in different places all mingle their water in the sea, sources in different tendencies, various though they appear, crooked or straight, all lead to Thee.

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of wonderful doctrine preached in the Gita: Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.

Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

Even though progress has been made since Vivekananda made this speech, it could just as easily have delivered been yesterday. There is still much work to be done if we want to reach the ideal that Vivekananda describes.

Concepts of God are human attempts to understand the universe and our role in it. Wrapping our heads around the galactic universe is near impossible; trying to understand the maker and sustainer of creation is even harder.

Lets take a look at how yogic philosophy approached this impossible task.

In yoga, the concept of a higher power has two major distinctions.

One is the concept of Brahman, the one without a second, which rhymes very well with the modern understanding of physics; a connective field of consciousness that underlies the energy field of atoms.

According to yoga philosophy, nothing exists but Brahman.

Everything is Brahman.

The other concept has a closer link to modern religious definitions. Because Brahman has all qualities, it has no distinctive qualities. From that lack of distinction, the concept of Ishwara was born.

Ishwara is divinity with qualities.This means that as soon as people ascribe any qualitiessay that their divinity, he/she/it, is good, bad, the creator, full of love or anything else for that matterthen they are referring to Ishwara, not Brahman.

Ishwara exists within Brahman.

For further distinction, Ishwara was divided into three parts related to birth, life and death. These three qualities or distinctions appear in mythology as three separate Gods, the creator Brahma (not to be confused with Brahman), the sustainer Vishnu and the destroyer or transformer Shiva, sometimes called Mahesh.

When Ishwara (divinity with qualities) sends messengers to the people of Earth, they are called Avatars (Jesus, Buddha, Krishna, etc.).You see how far removed the concept of Avatar has become in our society today through movies and video games, which is one more example of how the overuse of a specific term taken out of context can dilute its meaning.

Because of these distinctions, many people think that both yoga and Hinduism preach polytheism. But the concept of Brahman is at the core, so the approaches are monotheistic.

Understanding Bhakti Yoga in this way, everyone should be able to find a devotional aspect that fits their upbringing and personality. Prayers can be directed towards an undefined higher power, God, Jesus, Shiva, Vishnu, Krishna, Buddha, Allah or any other version of Ishwara. In Bhakti Yoga, the emphasis is on strengthening ones relationship with a higher power through various devotional methods, creating a personal relationship with an Avatar or divinity with qualities.

Because of the Hindu connection, many prayers and mantras within Bhakti Yoga are directed towards Hindu deities, reflecting Brahman. Some Western practitioners of yoga welcome these new distinctions, while others conservatively hold on to their current definitions of God. Both work equally well.

As an example of choosing one path, Gandhi made an effort to practice various religious pathways before settling into his devotion to Rama, using the Bhagavad-Gita as his vehicle for spiritual inspiration.

As an example of choosing many paths, Ramakrishna, Swami Vivekanandas teacher, invested many years of practice in each of the major religions and is said to have reached the state of enlightenment in all of them.

What then is true worship?

From the standpoint of Brahman, it is seeing the spark of the divine in everything, experiencing the interconnectedness of the universe and experiencing the love that binds it all together.

The spark of Brahman, Atman (soul, self, spirit), is within all of us, no matter what we call it. It is in people of all races, nationalities and religions. The yoga practitioners who engage in the practice of Bhakti Yoga become sources of love and compassion because they see the divine in everything.

Practitioners must continuously elevate their emotions towards love and compassion through prayer and meditation before the loving state becomes permanently available. Even then, they must work on maintaining it. While progressing towards this state, loving emotions can rise and subside.

A Tibetan monk described it this way. One moment he experiences himself as a source of love and feels the interconnectedness of all life; the next moment, he doesnt understand how anyone can love the limited and often irritating human beings surrounding him.

Many Western yoga students raised within Christianity ask how it is possible to practice Bhakti Yoga and remain devoted to Jesus. There is no contradiction between the two. According to yoga philosophy, true worship of Jesus would consist of following his teachings and directing all prayers and rituals toward the father, son, and holy spirit (the trinity connection is another interspiritual thread that I may pull on at a later date).

Bhakti Yoga is a path of love. It is the easiest of the four major pathsRaja, Karma, Bhakti, and Gnanabecause it focuses on elevating human emotions. All the practices within Bhakti Yoga focus on raising vibrations from basic animal instincts to divine love and compassion.

With that in mind, even atheists could adhere to some of these principles. They would not have to believe in God or an architect of the universe, but could instead cultivate kindness, gratitude, tolerance and ethical behavior.

That is what the practice of Bhakti Yoga produces.

Gudjon BergmannAuthor, Coach, and Columnistwww.gudjonbergmann.com

p.s. I have taught yoga since 19998, studied with Yogi Shanti Desai and Sri Yogi Hari, and am registered at the highest level with Yoga Alliance. This article was curated from my book titled Know Thyself: Yoga Philosophy Made Accessible

Picture: CC0 License

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The Essence of Bhakti Yoga | Gudjon Bergmann - Patheos

My Zen God: Some Near Random Thoughts While Reading the Psalms to an Old Friend – Patheos

Right now, every week I visit my friend who suffered the swarm of strokes. We are past being able to talk. Instead I read the psalms to him.

A couple of weeks ago it appears he had another stroke. As hes now in hospice there is no formal diagnosis. His involvement in my visiting and reading the Psalms to him is pretty much limited to trying to repeat the last few words of each psalm.

These are hard moments. And. And so many things.

Among them Im becoming intimate with those psalms, and the deity that is at the center of them. This has led to a flood of feelings and thoughts.

God was actually my first great spiritual crisis.

I wasnt far into my adolescence, maybe I was thirteen or possibly fourteen. And religious questions burned hot for me. Among them the question that burned hottest was, is God real? I had serious doubts. Was God simply the figment of, well, of all sorts of very human needs? Or not?

I had other problems, but they mainly had to do with the Bible and its glaring inconsistencies. This mainly mattered because in my childhood religion the Bible was supposed to be Gods inerrant word. Actually. Gods Word with a very capital W. However, all one had to do was compare the gospels to know there were problems. Grownups who showed how the four versions could be reconciled without someone making a mistake, or were simply wrong, were clearly playing intellectual games, even to my thirteen or fourteen years-old mind.

But, the real deal, and I got that quickly was God. And rather specifically the God of the Bible. Although there appeared to be several versions available. So, most specifically, the God that my people said was the God of the Bible.

It took me a couple of years. Eventually, in a world where there is so much that I dont know, I became pretty clear about one thing. There is no being like a human being but much bigger, who exists outside of the world and from time to time intervenes in history. I dont recall when I stumbled upon Xenophanes famous quote, but, well:

If cattle and horses, or lions, had hands, or were able to draw with their feet and produce the works which men do,horses would draw the forms of gods like horses, and cattle like cattle, and they would make the gods bodies the same shape as their own.

Bit by bit the whole core structure of the Christian story fell away. No timeline from creation to judgment, no heaven, no hell. For some of my friends that was it, and they settled comfortably into atheism, or if they werent annoyed and were being rigorous about what can and cannot be known, into agnosticism.

But that wasnt my experience. The catch for me was when I resolved whether God was real in that very specific sense used in my fundamentalist Christian world, God didnt simply go away. For me the question morphed. If God was not anthropomorphic projection, was something else that deserved the word?

It didnt take a wide reading of the worlds religions to understand there were many ways to approach the profound messiness of what is. And it felt to me like this quest was terribly important.

It was elusive for me. But quickly I found the hint for it was in how Hinduism seeks moksha, and Buddhism seeks awakening. For me as a child of the West, as someone who didnt believe in a God out there, I began to believe I had the question wrong. It wasnt is there a God. Rather it was What is God? What if God was moksha or enlightenment?

With that question I found my great quest. And I began to look for a method. A path. A way.

Something I read fairly early on was the story of Heinrich Schliemann. Schliemann read Homer and thought it likely the story was based in fact. He found the site, and he dug through the various layers. But he did it rough, and as I read the account in fact Schliemann dug right through the layer that would be the most likely Troy.

While this version of Schliemann and Troy requires more nuance, I personally found a hint for me on my spiritual quest. There is a Goldilocks place in religious quest. On the one side its the history of humans owning and despoiling the world. On the other side, its all atoms and quarks. There is some place, some right place, where one can find something.

I intuited it would need to be some sort of middle way, something that excluded neither head nor heart. I wouldnt have been able to put it like that, but I was stumbling along in the dark, and intuitively I found I needed both hands, brain and feeling.

With Zen I found the method. Witnessing. Bare attention. On the other side of my scrambling mind, when I attend things happen. The Zen master Eihei Dogen warned if we project our consciousness, if we look out, that is the delusive world. But, if we simply (such a rich and difficult word), if we simply let the world come to us, that is awakening.

Ive applied this approach to my life for a lifetime.

And things began to unfold.

Back when I was in seminary I observed how God is a hole in the language into which we throw our fears and hopes. One of my professors heard that and said, Yes, James. God is whole in the language into which we throw our fears and hopes.

It was a small linguistic trick, but it was also a pointer.

Im good with either. Id go farther than that these days. God is a perfectly good word for the sum of it all. The whole of the many moving, rising, falling, parts. God is the birthing of things. God is the sustaining of things. God is the dying of things.

So, at the very least Spinozas God.

But is there something more? I felt in my bones the answer is yes.

And, as I approach the mystery, as I have approached the mystery, as I continue to do so, out of this raw encounter I reach for words. The Zen tradition of practice calls us to the ordinary. A constant pushing away from conceptual traps. In furthering this attempt at unleashing the restrictions of our ideas,one of its conceits in language often is to use abuse as praise. As we get closer to the heart of the matter it is even more important not to be trapped in the tangle of words.

And God is a most tangling word.

In Zen, contrary to what some casual readers might think, ordinary language or language of the ordinary very important.But, within the way words and language also begins to mutate and take its own shape. Prose begins to dissolve, and poetry begins to replace it.

And here the traditional language of the West and its God appear. Or reappears. For me, anyway.

When we look honestly and barely things arise and fall in complex intimacy. Everything is causally connected. Everything is encountered intimately. And, when we front into the empty, what are we encountering? Here I find God.

I dont find a God in that classic Western understanding of an entity with a human-like consciousness which starts the whole ball rolling, occasionally reaching into the works, and will in time bring it all to a close. So, in that sense Im a nontheist. Although it acts that way in my dreams. As a human being I find my encounter so intimate that all those ancient human-like words, and feelings, all the feelings noble and base, are part of it. And in that sense, I find myself a theist.

When Mohammed said God is closer to you than your jugular vein, I get it. Totally. Completely. Down to the beating of the blood in my jugular vein. Here in this place there is no separation.

The West has a long tradition of a nondual, where our encounters are all relational. The Zen line comes to mind, you are not it. But, in truth, it is you. That thing. That place. Totally ordinary. And, it calls forth hymns of praise. Lots of alleluias in the face of the mystery. Like a fire.

Albert Camus once said I shall tell you a great secret my friend. Do not wait for the last judgment, it takes place every day. A hint and a pointer. Heaven and hell exist, but they belong here, in our lives and minds and hearts. The God that is quick to anger and punishes and rewards exists. Here. Now.

We understand this, and the ancient languages of East and West, all fall short, and all point. Life and death join. Not one. Not two. And from that a great fire.

In Carl Barks poetic paraphrase of the Sufi master Rumi.

The wakened lover speaks directly to the beloved,You are the sky my spirit circles in,the love inside love, the resurrection-place.

The words rolled from my mouth. All the sorrow of it. All the memories piled inside that skull, and mine, too. All the words that cant be said. All of those things.

the Islamic tradition that tells us God is love, lover, and beloved.

Ishq Allah Mabud Lilah

Sorrow and joy woven fine. Longing and finding not separate. And alive. And personal.

God.

And my reading the psalms to my friend.

And the God of the psalms. It has something to do with a deity separate from the world. But mostly these feeling sung out of the psalms are angles we humans have when we open into the mystery. Maybe not angles, but angels.

At those moments of grace where we genuinely touch the not one, not two, we experience it as we are. As humans. As creatures of hate and love. Mutable. Fragile. Dying from the moment we are born. Filled with longing. And with embraces, if were lucky, with embraces.

All of it more intimate than words can say.

And at some point we need words. We are creatures of words.And, a word for this, the all of it, is love. And a word for this love is God. The God that is love, lover, and beloved. That God. All the dancing energies that manifest in this birthing and dying world.

Intimate.

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My Zen God: Some Near Random Thoughts While Reading the Psalms to an Old Friend - Patheos

American Prodigal: The Rise, Fall, and Redemption of Alexander Hamilton – Desiring God

Justice shall be done to the memory of my Hamilton.

According to her daughter, this was the compounding yearning of Eliza Hamilton in the fifty years she survived her husband, after his tragic, and dishonorable, death in an affair of honor. In the summer of 1804, he took a duel with Aaron Burr Jr., the sitting Vice President and grandson of Jonathan Edwards. Alexander Hamilton, citing Christian conviction, threw away his shot by not firing at his opponent. Burr, however, took aim and struck his political rival. Hamilton died 31 hours later on July 12, 1804.

Not only had the controversial circumstances of his death tarnished her Hamiltons reputation, but so too had an another affair made public in 1797. And after Hamiltons death in 1804, rivals John Adams and Thomas Jefferson both lived another 22 years to strengthen their own founding legacies, and bury Hamiltons.

Remarkably, Ron Chernows 800-page biography in 2004 some 150 years after Elizas death in 1854 began the work of doing justice to Hamiltons memory in the twenty-first century. More than a decade later, Lin-Manuel Mirandas musical, inspired by the biography, and with Chernow as historical consultant, sent Hamilton skyrocketing back into broader American awareness just in time to save his face on the ten-dollar bill.

Of Christian interest, Hamilton appeared to have experienced a remarkable conversion, under Reformed teaching, as a teen when the Great Awakening came to his native West Indies in the early 1770s. Presbyterian minister Hugh Knox, who had studied at the College of New Jersey (where Edwards had been president briefly in 1758) mentored the 17-year-old Hamilton. When a hurricane passed through the Caribbean in August of 1772, Hamilton wrote markedly Christian reflections on the event. Knox read them and, impressed with the teens ability, guided them to press in the local paper. Enough readers took notice of the words from a Youth of this Island that it became an occasion for Knox to raise money to send Hamilton to New Jersey to study.

Hamilton soon left the West Indies, never to return, and arrived in New Jersey as the revolutionary spirit was fomenting. With his unusually able brain and pen, he was swept up into the Revolution and found himself at the heart of American politics from 17751800, perhaps surpassed only by George Washington in that quarter century. His Christian interests, however, seemed to cool as they were eclipsed by political ambition and zeal for his work as Washingtons aide-de-camp, then in establishing a law practice in New York, and climactically as the nations first Secretary of the Treasury from 17891795. Alongside James Madison, Hamilton proved to be one of the great intellects of the founding generation. And while being every bit Madisons match in political thought (if not exceeding him), Hamilton far surpassed Madison, and the other leading founders, in economics.

Yet in his late forties, before dying in the infamous duel at age 49, Hamilton experienced a succession of great humblings, which appear to have prompted him, doubtless with the encouragement of his enduringly faithful evangelical wife, to blow again on the embers of the Christianity of his youth. Chernow, for one, recognizes that Hamiltons late-life preoccupation with spiritual matters . . . eliminates all doubt about the sincerity of his late-flowering religious interests (707).

As the United States celebrates 246 years of independence, and Americans newly remember the ten-dollar founding father, what might Christians learn from the rise and fall, and redemption, of the wandering and reticent Alexander Hamilton?

Politically speaking, we could identify many important insights from a recovery of Hamiltons legacy, but far more important, as Christians, whether American or not, is learning from his spiritual journey into the far country. And these are not the kind of lessons we might glean even from a man who professed, say, deism or atheism throughout his life. Rather, Hamilton, by all accounts, evidenced a vibrant Christian faith in his teens and gave clear affirmations of faith in Christ on his deathbed. However, sadly, he was a prodigal of sorts captured by politics and establishing himself in the world for much of his twenties and thirties. His meteoric rise to political power appears to have eclipsed the fires of his fledgling teenage faith. Yet he did, it seems, come to himself, once humbled, and eventually return home seeking the arms of a Father.

His 1772 published letter that proved to be his way out of the West Indies viewed the hurricane as a divine rebuke to human vanity and pomposity (Chernow, 37). The storm thundered, according to the 17-year-old Hamilton, Despise thyself and adore thy God. Yet Hamilton, in his faith, found safety.

See thy wretched helpless state, and learn to know thyself. Learn to know thy best support. Despise thyself, and adore thy God. . . . [W]hat have I to dread? My staff can never be broken in Omnipotence I trusted. . . . He who gave the winds to blow, and the lightnings to rage even him have I always loved and served. His precepts have I observed. His commandments have I obeyed and his perfections have I adored.

That same year, he wrote a Christian hymn, one that Eliza would come to prize and cling to during the half century she outlived him. There he confessed, O Lamb of God! thrice gracious Lord / Now, now I feel how true thy word.

However, his way with words was soon put to other purposes. Once in America, his wordsmithing would propel him into revolutionary leadership, then to Washingtons side, and eventually to the most powerful seat in the first executive administration from 1789 until 1795.

Hamiltons long-standing relationship with Washington proved to be a stabilizing force. In hindsight, his most productive (and least self-destructive) work came when he was most proximate to Washington, leading to the first of four lessons.

Chernow observes, After Alexander Hamilton left the Treasury Department [in 1795], he lost the strong, restraining hand of George Washington and the invaluable sense of tact and proportion that went with it. Washington was magnanimous. Few were willing to stomach such personal offenses as he endured without retaliating. The fatherless and insecure Hamilton badly needed this stabilizing presence. Hamilton had been forced, as Washingtons representative, to take on some of his decorum. Now that he was no longer subordinate to Washington, Hamilton was even quicker to perceive threats, issue challenges, and take a high-handed tone in controversies. Some vital layer of inhibition disappeared (Chernow, 488).

But it was not only Washington, whose guidance was political, but also Eliza, whose influence was gently but relentlessly spiritual. As a woman of deep spirituality, Eliza believed firmly in [Christian] instruction for her children, and it would prove to have effects on her husband as they raised them together, and particularly as his great humblings came in late 1799, throughout 1800, and into 1801. She endured his wandering and, in the end, it appears, won him with her life and conduct (1 Peter 3:1).

In the Parable of the Sower, Jesus tells about seed sown among thorns: They are those who hear the word, but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful (Mark 4:1819).

Hamilton, admirably, was not undone by the deceitfulness of riches his financial integrity was sterling but the cares of the world and desires for other things haunted his extended season of spiritual reticence (from his seeming indifference to Christianity from 1777 to 1792, to his opportunist use of it for party purposes until 1801). Fatherless since age 10, and orphaned at 14, Hamilton seemed bent on proving himself in his new country. The flame and striking warmth of his teenage faith cooled as cares of this world began to energize him first the Revolution, then becoming a respected New York lawyer, then rescuing the fledgling nation from its inadequate Articles of Confederation, and finally trying to preserve his power once Washington left office.

Such a story is not his alone. Countless Christian youths, flames burning bright, have found themselves crashing on the hard rocks, and hard knocks, of adult life. How might it have been different? That leads to a third lesson.

Chernow notes that Hamilton had been devout when younger, but he seemed more skeptical about organized religion during the Revolution (132). Perhaps circumstances from his childhood, and particularly his mothers death, help to explain a mystifying ambivalence that Hamilton always felt about regular church attendance, despite a pronounced religious bent (25). Recently, historian and pastor Obbie Tyler Todd has written that Hamilton, from his arrival in America, was a man torn between two denominations (Presbyterian and Episcopal) while finding no real home in the communion of believers.

In Hamiltons case, the ominous absence of the church may be the clearest warning sign we can point to. At 17, Hamilton seemed to thrive under Hugh Knoxs pastoral influence. But without the strengthening and constraining influence of a local church, a faithful evangelical wife was not enough to keep him from wandering, even if she would be vital to his late-life renewal.

Hamiltons 1791 adulterous affair with Maria Reynolds showed how far he had wandered and reminds us of the delusion of power and success. There once was a great king in Israel who, as a prelude to infidelity, remained in the city when others went to war (2 Samuel 11:1). So too the 36-year-old Hamilton, at the height of his power and with so much work to do stayed in New York while his family summered upstate.

That summer a 23-year-old woman approached him telling of an abusive husband and asking for help. Later, in the notorious Reynolds Pamphlet, his extended public confession in 1797, written to vindicate his financial reputation, he would write that he came to her door with monetary assistance and, Some conversation ensued from which it was quickly apparent that other than pecuniary consolation would be acceptable. This is the first of several 1790s instances about which Chernow, even as the cool-headed biographer, appears stunned by Hamiltons folly:

Such stellar success might have bred an intoxicating sense of invincibility. But his vigorous reign had also made him the enfant terrible of the early republic, and a substantial minority of the country was mobilized against him. This should have made him especially watchful of his reputation. Instead, in one of historys most mystifying cases of bad judgment, he entered into a sordid affair with a married woman named Maria Reynolds that, if it did not blacken his name forever, certainly sullied it. From the lofty heights of statesmanship, Hamilton fell back into something reminiscent of the squalid world of his West Indian boyhood. (362)

For Christians, the stakes are far greater than political reputation. Hamilton knew better not only as a man and stateman, but as one who had professed faith in Christ. Perhaps he thought, for six years, that he had gotten away with it (politically speaking), with only the checks it took to pay off her husbands blackmail. But the whispers were proclaimed from rooftops in 1797 and threatened not only to undo his future prospects, but also his past work.

The late Adams administration held one humbling after another. Adams broke from his cabinet (and Hamilton) and sought peace with France in October of 1799. Two months later, Washington died suddenly. By February 1810, it became clear the Federalist party was turning from Hamilton to Adams. Then, by the end of April, Burr and his opposing coalition won control of New York. In a matter of months, Hamiltons political power and influence crumbled.

To top it all off, in the election of 1800, his old cabinet rival Jefferson won the presidency and with Burr as vice president. As Douglass Adair and Marvin Harvey wrote in 1955, Perhaps never in all American political history has there been a fall from power so rapid, so complete, so final as Hamiltons in the period from October, 1799 to November, 1800 (Was Alexander Hamilton a Christian Statesman? 322). Devasted, he began to consider again the God of his youth. Then it was in late November 1801 that he endured his greatest trial, when his 19-year-old son, Philip, was shot in a duel and died 14 hours later. Later he wrote to a friend that Philips death was beyond comparison the most afflicting of my life.

Yet by late 1801, as part of his late-flowering religious interests, Hamilton was taking solace in Christianity and Philips profession of faith. It was the will of heaven and [Philip] is now out of the reach of the seductions and calamities of a world full of folly, full of vice, full of danger, of least value in proportion as it is best known. I firmly trust also that he has safely reached the haven of eternal repose and felicity.

Hamiltons spiritual renewal is too pronounced to ignore, whether in a biography or on Broadway. His re-awakening appears to have preceded (and prepared him for) Philips death, even if Miranda captures it in the aftermath of his loss, in the culminating song Quiet Uptown:

I take the children to church on Sunday,A sign of the cross at the door,And I pray.That never used to happen before.

What may be a grace too powerful to name on Broadway is precisely the name we know as powerful, and we name: Jesus.

In July of 1804, on the night before his own deadly duel, he would write,

This letter, my very dear Eliza, will not be delivered to you unless I shall first have terminated my earthly career to begin, as I humbly hope from redeeming grace and divine mercy, a happy immortality. . . . The consolations of [Christianity], my beloved, can alone support you and these you have a right to enjoy. Fly to the bosom of your God and be comforted. With my last idea, I shall cherish the sweet hope of meeting you in a better world. Adieu best of wives and best of women.

Todds recent work focuses on those final 31 hours after the duel, and Hamiltons clear affirmations of (what Chernow calls) his late-flowering religious interests. Not only did Hamilton there confirm, in general, I am a sinner: I look to his mercy, but more specifically, I have a tender reliance on the mercy of the Almighty, through the merits of the Lord Jesus Christ.

His end-of-life confessions were as clear as his teenage faith was warm. But for those of us who grieve his long, tragic journey into the far country of seeming political success and pride, we redouble our resolve to live now for what matters eternally, and welcome Gods humbling hand if we realize ourselves to have cooled and wandered.

Lest Hamiltons late-life Christian faith contribute to a distorted impression of the nations founding, were wise to concede that this, meager as it is, may be one of the clearer affirmations of evangelical faith among the inner circle of the founders. You will not find such in Franklin, Washington, Adams, Jefferson, or Madison. (One exception, among others, is Hamiltons longtime friend and collaborator, and first Supreme Court Chief Justice, John Jay.) And this is not to make much of Hamiltons reticent and late-flowering faith, but to own how unevangelical was the nations founding.

On July 4, we remember a nation founded far more in step with the life Hamilton lived in his twenties and thirties, than his teenage profession and late-life renewal. However, from its dawning, the nation has not been able to shake its Puritan roots that grew up together with its deep Enlightenment influences. We do celebrate a nation that, however secular its founding, provided the soil in which the Second Great Awakening could grow and flourish in the first half of the nineteenth century and change the landscape, a nation still enduring under the worlds oldest active codified constitution, a nation we pray will again see future awakenings, even as it still today, with every new dawn, provides space for countless personal conversions to the true God, in Jesus Christ.

Excerpt from:

American Prodigal: The Rise, Fall, and Redemption of Alexander Hamilton - Desiring God

Guru Purnima 2022 date, tithi timings and other important details – Times Now

Guru Purnima 2022 date. Pic credit: istockphoto

Guru Purnima pays ode to Gurus (teachers/mentors and everyone who guides and trains us).

Interestingly, the Sanskrit word Guru is derived from Gu and Ru, where Gu means ignorance/darkness and Ru refers to elimination/removal. Therefore, the Guru is hailed as the one who dispels darkness-like ignorance by showering light-like knowledge. Hence, people pay tributes to their teachers' matchless contributions.

Moreover, Guru Purnima is observed on the Purnima Tithi (Full Moon Day) in the month of Ashadha, a day commemorating the birth anniversary of Veda Vyasa, the author of the great Indian epic, Mahabharata.

Guru Purnima 2022 date

This year, Guru Purnima will be celebrated on July 13.

Guru Purnima 2022 Tithi timings

The Purnima Tithi will remain in effect from 4:00 AM on July 13 to 12:06 AM on July 14.

Significance of Guru Purnima

Ved Vyasa

Ved Vyasa, one of the most extraordinary men ever to walk the earth, was born on the Purnima Tithi, Ashadha month. He was the son of Sage Parashar and Devi Satyawati and is known for playing a crucial role in the Mahabharata, an epic he authored. Interestingly, Lord Ganesha is said to have documented it in a written format as the Sage narrated it.

Ved Vyasa is also said to have classified the Vedas into four - Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. And his legacy was carried forward by his disciples Paila, Vaisampayana, Jaimini and Sumantu.

Therefore, he is hailed as a powerhouse of knowledge and is revered by devotees.

Lord Shiva -The Adiyogi and the Saptarishis

Interestingly, according to the Yogic sect, Lord Shiva is the first Guru or Yogi who imparted knowledge to the Saptarishis (the seven sages). He is said to have assumed the form of a Yogi to share his wisdom with the sages and bless them with Yogic knowledge. And since he is the first Guru, he is hailed as Adiyogi.

Mahavira and Indrabhuti Gautam

Interestingly, Guru Purnima is also an important day for those who follow Jainism. And this is because Lord Mahavira, the 24th Jain Tirthankara, made Ganadhara Indrabhuti Gautam (Gautam Swami) his first disciple after attaining Kaivalya.

Gautam Buddha's first sermon

The Guru Purnima Tithi is significant for followers of Buddhism because Gautam Buddha, the founder of Buddhism, delivered his first sermon at Sarnath after attaining enlightenment. Hence, Buddhists celebrate Guru Purnima to pay tributes to Gautam Buddha.

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Guru Purnima 2022 date, tithi timings and other important details - Times Now