Yule and the Wheel of the Year: Understanding the Pagan Calendar

Yule is a pagan celebration that marks the winter solstice, the longest night of the year. It is a time to honor the changing seasons and the return of the light. Yule has its roots in ancient Norse and Celtic traditions. The word "Yule" comes from the Norse word "jól" which is derived from the Old Norse word "hjól", meaning "wheel". The wheel represents the cyclical nature of the seasons, and Yule is a celebration of the turning of the wheel and the rebirth of the sun. During Yule, people gather to celebrate the winter solstice and the beginning of the lengthening days.

All those doctors and those texts books of medicine quoting it all all gullible fools. Only you are the professional in this world.

1 The need for facial reconstruction and in particular nasal reconstruction historically set the stage for the development of the necessary surgical techniques and the birth of plastic surgery. Whereas most of the nasal amputations in India occurred as a result of trauma, the majority of nasal mutilations in Europe were caused by the epidemic ravages ofdiseases like leprosy, smallpox, noma, lupus and especially syphilis.

During Yule, people gather to celebrate the winter solstice and the beginning of the lengthening days. It is a time to give thanks for the past year and to set intentions for the coming year. Yule is a festive and joyous celebration, with feasting, singing, and dancing.

Saffronising textbooks: Where myth and dogma replace history

I have a good idea about how Indian cultural history was changed by the colonials. Simple reason; look at the narratives they have in their computer games, TV shows and movies about himalayan states/countries etc when it comes to explaining Buddhist culture. They make it look like some nonsense occult-like black magic ability and the stereotype that everyone is is monk and has mystical powers.

Though it has steadily improved throughout the decades, but it is still nowhere close to the respect and ingenuity accorded by east Asian, Southeast Asian (for obvious reasons) and even east European accounts.

Saheli

BANNED

Secularism and Science in peril. Royal Australasian College of Surgeons museum, Melbourne claims "Plastic surgery has its origins in India 2000 yrs ago.

rezangahir

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Sushruta is regarded as father of surgery 6century bc wrote sushuta samhita arab pirated version is known as kitab us shusrud 800 a.d

he-man

ELITE MEMBER

No changes are required. the current books are good,balanced and benign ones.

Secularism and Science in peril. Royal Australasian College of Surgeons museum, Melbourne claims "Plastic surgery has its origins in India 2000 yrs ago.

Saheli

BANNED

No changes are required. the current books are good,balanced and benign ones.

he-man

ELITE MEMBER

Secularism and Science in peril. Royal Australasian College of Surgeons museum, Melbourne claims "Plastic surgery has its origins in India 2000 yrs ago.

Saheli

BANNED

he-man

ELITE MEMBER

Saheli

BANNED

We care. The Govt of India cares. The people at the helm of affairs care. Who will care about you and your opinion?

he-man

ELITE MEMBER

We care. The Govt of India cares. The people at the helm of affairs care. Who will care about you and your opinion?

The go and talk to uneducated and gullible fools who will consider this as truth.
No professional believes this bullshit.

Saheli

BANNED

The go and talk to uneducated and gullible fools who will consider this as truth.
No professional believes this bullshit.

All those doctors and those texts books of medicine quoting it all all gullible fools. Only you are the professional in this world.

he-man

ELITE MEMBER

All those doctors and those texts books of medicine quoting it all all gullible fools. Only you are the professional in this world.

No textbook of medicine whether its harrison's,davidson's or cmdt quotes this nonsense.
Neither does any textbook of ENT does so.That would be dhingra,most widely read in india.

Saheli

BANNED

No textbook of medicine whether its harrison's,davidson's or cmdt quotes this nonsense.
Neither does any textbook of ENT does so.That would be dhingra,most widely read in india.

That was the impact of secularism on India, denying Indian history.

The Impact of Indian Methods for Total Nasal Reconstruction
Larry S. Nichter, M.D., Raymond F. Morgan, M.D., and Mark A. Nichter, Ph.D., M.P.H.

“The operations whose object is to repair mutilations constitute one of the most brilliant triumphs of surgery.”
VELPEAU (1795–1867)

Dr. Larry Nichter

The Indian art and science of total nasal reconstruction comprise the first if not the most important chapter in the history of plastic surgery. Remarkably, centuries after their first use, the original Indian methods utilizing the cheek flap and median forehead flap for total rhinoplasty remain the basis for most reconstructive rhinoplastic procedures. The origins and diffusion of Indian rhinoplastic surgical procedures to the western world reveal the extent to which modern surgical procedures are indebted to their Indian forerunners.

Description of injury and disfigurement of the nose are commonplace in recorded medical history. Injuries are variously attributed to selffliction, mutilation as a form of punishment, or a complex of disease states. The deliberate amputation of Lady Surpunakha’s nose in 1500 B.C. by Prince Lakshmana in India is the first recorded account of this practice. Accordingly, the mighty King Ravana arranged for the reconstruction of Lady Surpunakha’s nose by his physicians and thus documented the beginning of Indian nasal reconstruction.1

Traumatic amputation and destruction of the nose by disease are so commonplace in history that they have insinuated themselves into the language of many cultures via idiomatic expressions suggestive of their impact. In English, for instance, phrases such as “loss of face” and “cutting off the nose to spite the face” suggest the humiliation associated with facial disfigurement. In Urdu and Punjabi, expressions relating to the nose occur frequently. “Mera noc kart gaya,” for example, is a common expression connoting that “you have injured my feelings” but literally meaning “you have cut off my nose.”

The Indian tradition of nasal amputation was so strong that even statues had their noses lopped off during periods of political strife.1 The need for facial reconstruction and in particular nasal reconstruction historically set the stage for the development of the necessary surgical techniques and the birth of plastic surgery. A short historical review highlights major events causing the large number of nasal deformities and suggests the importance of original Indian methods.

Nasal Mutilation
Tolerance has rarely been given to those deformed by birth or traumatically mutilated. In early history, congenital defects of face or body, by and large, were eradicated by infanticide. Throughout India, China, Japan, Greece, Rome, and Mrica, infants were reportedly killed by exposure, poisoning, burning, drowning, or the sword.25 Until the nineteenth century it was not uncommon for Indian children born with physical defects to be either drowned in milk or poisoned by smearing opium and the poisonous datura alba or mundar plant (Asclepias gigantea) on the mother’s breast.25 Such infanticide may have been regarded as merciful.

Less merciful, however, was adult punishment through loss of face. From the beginning of recorded history amputating a person’s nose has been used to punish and humiliate, making the victim of such punishment a permanent social outcast despite his previous status, a member of the living dead. Records of both civil and military punishment reveal this treatment.

Examples abound in Asian and European literature. In the ninth century the Danes slit the noses of Irishmen who could not pay the annual levied tax of one ounce of gold. Sixtus Quintus of Rome (1521–1590) ordered nasal amputation of thieves and other rogues.17 In 1769–1770 Pritivi Narayan, the Ghoorka King of India, ordered the amputation of nose and lips of all 865 male inhabitants in the recently captured city of Kirtipoor, Nepal. Only musicians who played wind instruments were excluded. Adding insult to injury, he changed the city’s name to Naskatapoor, which means “city without noses.”15 In recent times, too, the Dacoits of Northern India plundered a village and punished resistance by amputating the noses of their enemies. 1

Because in India the nose is considered the organ of respect and reputation, its loss by any means makes one shunned by the rest of society.27 Mutilation of the nose was practiced on women suspected of infidelity, on sexual offenders, and as a prime means of “mortal revenge.” Women accused ofadultery and thieves were the most common victims. This punishment is still practiced occasionally in India and Pakistan.

Whereas most of the nasal amputations in India occurred as a result of trauma, the majority of nasal mutilations in Europe were caused by the epidemic ravages ofdiseases like leprosy, smallpox, noma, lupus and especially syphilis. During the height of the syphilis epidemic in seventeenth century Europe, an estimated 15,000 prostitutes, outnumbering the men two to one, traveled with the troops of Wallenstein in the siege of Nürenberg in 1632.17

Ancient Indian Methods for Total Nasal Reconstruction
Given the common occurrence of nasal amputation, Indian methods for total nasal reconstruction were developed early and to a large degree reflect the origin of plastic surgery. Two early methods still in use are the cheek flap and the median forehead flap.

The very earliest recorded treatment of the injured nose is actually found in the Egyptian Smith Papyrus, estimated to have been written about 3000 B.C. Hieroglyphs document treatment of the broken nose by nasal packing and external adhesive plaster. In India, however, evidence suggests that actual operative nasal reconstructive procedures were performed as early as the Vedic times (circa 3000 B.C.). In fact, the Rig Veda, a written hymn, mentions disfigurement of the nose as a form of punishment.

The first detailed description of surgical replacement of the amputated nose, found in the classical text on Indian surgery, the Sushruta Samhita (circa 600 B.C.), has its early origin in the four Vedas. These four texts, the sacred source of Hindu “divine knowledge,” are sets of hymns written in an old form of Sanscrit attributed to the Aryans who invaded India from Persia and Caucasus in approximately 1500 B.C. Formed as an eclectic compendium of magicoreligious and ethnoscientific information, the Vedas provided the foundation for both the Brahmanical religious system and the Ayurvedic medical tradition. The Rig Veda (circa 1500 B.C.), the original set of Vedic hymns from which the other Vedas are derived, and the Atharva Veda, of later origin, are revered as the roots of Ayurveda, the classical system of Indian health science.9

Two seminal texts, one on medical diagnosis and the other on surgery, focus on the principles of Ayurveda. The first, the Charaka Samhita, draws a comparison between the microcosm of the body and the macrocosm of the universe.16 Based on an ecologic model, vitiated body humors, which we perceived as relationships between elements, are ascribed to be the active, if not the ultimate, cause of diseases. That is, diseases were thought to be caused by disturbances of a dynamic equilibrium.22. 32 Some treatments include medicines still used today, such as ephedrine and rauwolfia.

The second text, the Sushruta Samhita, incorporates detailed and specific descriptions of surgical tools and operative techniques taught to Sushruta by Lord Dhanwantri, a physician to the gods. The following quotations from the Sushruta Samhita serve as an introduction to the tools necessary for the surgical craft at that time.18

In this science, the use of edged instruments is considered to be predominant … [They] are used for eight purposes—viz. (1) amputating; (2) openings; (3) scar; (4) puncturing; (5) exploring; (6) drawing; (7) evacuating; (8) sewing. A surgeon contemplating to operate in any of the above ways should first have ready the following: blunt instruments (forceps, etc.), sharp instruments, potential cauteries, virtual cauteries, catheters, horens, leaches, a dry gourd, cauterizing needle, stuffing materials, strings, board, bandage, honey, ghee, fat, milk, oil, soothing decoctions, injections, lotions, fan, cold and warm water, a frying-pan, … able, steady, and attached servants.

Let the patient be seated, who has taken very little food … The surgeon should stand with his face toward him and plunge his instrument … until matter comes out, and withdraw it, avoiding vital parts…. Boldness, rapidity of action, sharp instruments, operation without trembling, fear, or doubt are always praiseworthy of the surgeon operating…. The instruments should be made so that they … [are] of a good finish, strong, clean in appearance, with good handles whether they be sharp or blunt.

Among these, the Svastike instruments ought to be about nine inches long; their mouths should be respectively like those of a lion, tiger, wolf, hyena, bear, elephant, cat, hare, antelope, crow, heron, dog, jay, vulture, falcon, kite, cock, bee, rat, mouse, bullock — each half being united to the other by a nail or the form of a lentil seed, being bent inward at the handles like the elephant-driver’s hook. (Figs. 1 and 2.)

Human anatomy, learned from cadaver dissection, filled the Sushruta Samhita, which also detailed operations for nasal reconstruction, cataract extraction, cesarean section, and even removal of stones from the bladder. Although the “Indian method” of nose reconstruction is now synonymous with the median forehead flap, the original Sushruta Samhita description of nasal reconstruction actually describes the cheek flap, which represents the first description of the use of a pedicle flap. It is not presently known if the forehead flap was first used in Ayurveda, as most of the ancient Sanskrit texts have not yet been translated. In fact, it is estimated that over 1500 medical manuscripts in Sanskrit have not been translated. 18 The following description from Sushruta Samhita presents the state of the art of partial and total nasal reconstruction.28

Rhinoplastic Operations
Now I shall deal with the process of affixing an artificial nose. First, the leaf of a creeper, long and broad enough to fully cover the whole of the severed or clipped off part, should be gathered, in a patch of living flesh, equal in dimensions to the preceding leaf should be sliced off (from down upward) from the region of the cheek, and, after scarifying it with a knife swiftly adhered to the severed nose. Then the cool headed physician should steadily tie it with a bandage decent to look at and perfectly suited to the end for which it has been employed (Sadhu Vandha).

Sharp surgical instruments described by Sushruta: Various scissors, needles, knives, cautery, and elevators. (From Bhagvat Sinh Jee, H. H.: A short history of Aryan Medical Science, Edition 2. Gondal, India, Shree Bhagvat Sinh Jee Electric Printing Press, 1927; courtesy of the University of Chicago Library.)

Blunt surgical instruments described by Sushruta: 5, forceps with mouth of large black bee; 9, crow-mouth forceps; 10, heron-mouth forceps; 18, lion-jaw forceps; 23, hyena-jaw forceps; 24, scorpion-mouth forceps; 26, tiger-mouth forceps. (From McDowell, F.: The Source Book of Pastic Surgery. Taken from A Short History of Aryan Medical Science by Sir Bhagvat Sinh Jee, London, MacMillan Co., 1896. Baltimore, The Williams & Wilkins Co., 1977, with permission.)

The physician should make sure that the adhesion of the severed parts has been fully affected and then insert two small pipes into the nostrils to facilitate respiration, and to prevent the adhesion flesh from hanging down. After that the adhesion part should be dusted with powders of Pattanga [red sandal], Yashtimadhukam [licorice root], and Rasanjana [antimony] pulverized together, and the nose should be enveloped in Karpasa cotton and several times sprinkled over with the refined oil of pure sesamum. Clarified butter should be given to the patient for drink, and he should be anointed with oil and treated with purgatives after the complete digestion of the meals he has taken, as advised [in the books of medicine].

Adhesions should be deemend complete after the incidental ulcer has been perfectly healed up while the nose should be again scarified and bandaged in the case of semi- or partial adhesion. The adhesioned nose should try to be elongated where it would fall short of its natural and previous length, or it should be surgically restored to its natural size in the case of the abnormal growth of its newly formed flesh.

The physician who is well conversant with these matters can alone be entrusted with the medical treatment of a King.

Indian Reconstructive methods in Greece, Rome, and the Middle East
In other parts of the world, the exact chronology of the appearance of the use of the cheek flap and the median forehead flap is unknown. The Western world remained ignorant of Sanskrit medical texts until the eighteenth century when India had its first contact with Britain and initial translations were undertaken. Evidence exists, however, of a previous spread of Indian Ayurvedic medical knowledge by Buddhist missionaries into Greece and Arabia. It is thought that Pythagoras (circa 500 B.C.) employed principles ofAyurvedic medicine. Further still, with avenues of trade set up beween Greece and India following the conquests of Alexander the Great, Ayurvedic medicine influenced the development and teachings of Greek medicine by Hippocrates and Galen.18 In fact, Alexander kept Indian physicians in attendance in his court.

Although it remains unclear when Indian techniques on nasal reconstruction first reached Italy, in Rome, Celsus (25 B.C. to 50 A.D.) was the first European to record techniques of closing defects of the nose, lips, and ears by using adjacent tissues.13

In the fourth century A.D., Vagbhat, an Indian physician, recounts with more detail than the Sushruta Samhita the technique of cheek-flap rhinoplasty. In his book, Ashtanga Hridyans, he credits the technique to Maharishi Atreya. The following seven verses from his treatise are illustrative:

1. Do as follows for a clean (pure) person whose nose has been cut
2. Having cut a pattern on a leaf to the size of the nose to be repaired, cut similarly with the pattern on the cheek. Protect the skin and flesh near the nose so that it remains his part (i.e. flap pedicle).
3. Then suture the cheek with a sharp needle and cotton thread; and having incised the edge of the nasal opening turn in the outer skin.
4. Then unite the strap of skin from the cheek, suturing it to the nose with care. Lift it with two tubes so that he may breathe easily.
5. Then having moistened the wound with raw oil, sprinkle over it a paste of patanga and makhuka, and with other fine haemostatic powders.
6. Then having covered it with ghee and honey, keep a constant watch and subsequently treat the wound as required by the developments.
7. Finally trim off the excess of tissues near the nostril and suture it carefully. If short make it up again. 1

The Arabs and Nestorians probably shared an important role in further transmitting surgical knowledge from India to the Western world. The Persian Hospital and School of Medicine at Gondi-Sapor (sixth to tenth centuries A.D.), the great center of learning in that era, allowed for free interchange between Hindu, Greek, Jewish, Nestorian, and Persian scholars. Here learned Arabians shared eighth century A. D. Arabic translations of the Sushruta Samhita which were later translated into Latin. These translations ultimately allowed the introduction of Ayurvedic medical and surgical knowledge into Western civilization.13 Certainly the most noteworthy Arabic physicians of that time, Rhazes and Aviceruna, often referred to the teachings of Sushruta.

Paulus Aegineta, a seventh century Greek physician, was also responsible for the integration of Eastern medical and surgical practices into Western civilization. He summarized the medical literature current in his time in a seven-volume compendium. In the sixth book of the set, mention is made of the treatment of facial defects by rearrangement of adjacent healthy tissue.

Introduction of Indian Methods in Italy

The “Italian Method.” (From Gnudi, M: The Life and Times of Gaspare Tagliacozzi. Los Angeles, Zeitlin and Ver Brugge, 1976, with permission.)

The above-mentioned events and documents probably provided the impetus for similar work in other countries. So, when in the fourteenth century, Branca de Branca, Senior, a layman in Sicily, became celebrated for his surgical abilities in the art of total nasal reconstruction, it is not surprising that his technique duplicated that described by that of the Sushruta Samhita some 2000 years earlier.

Antonius Branca, influenced by his father’s ability, experimented and was thought to have developed a new technique for total nasal reconstruction described in 1430 A.D., using a flap of tissue taken from the arm. This method was practiced and kept alive mainly through the four members of the family of Vinaeo di Maida in Calabria, who reconstructed noses, lips, and ears. It is from this family that Gaspare Tagliacozzi of Bologna (1545 &ndash 1599) learned and popularized the procedure that came to be known as the “Italian method”16 (Figs. 3 and 4). A lengthy and tedious operation, consisting of six separate steps, the Italian method was successful enough to remain in popular use until World War I. Published in 1597, two years before Tagliacozzi’s death at the age of 54, De Curlorum Chirurgia per Insitionem was the first text dedicated solely to the subject of plastic surgery.13The importance of this treatise is confirmed by the appearance of the third edition in Frankfurt, Germany one year later (Fig. 5). Severe criticism, however, was directed posthumously at the author by contemporary European surgeons. At times promulgation of the treatise was even prevented by Church and State.8

Gaspare Tagliocozzi (1545–1599), seen holding a nose, popularized the art of total nasal reconstruction by the “Italian Method.” (From Gnudi, M.: The Life and Times of Gaspare Tagliocozzi. Los Angeles, Zeitlin and Ver Brugge, 1976, with permission.)

Go for Lays Magic Masala Chips if you are an ardent lover of aromatic Indian spices. For the unversed, Lays Magic Masala Chips are a part of the six-pack assortment of international flavors from Frito Lay. Very true to its name, the chips are pure magic and leave you asking for more.

People decorate their homes with evergreens, holly, and mistletoe, symbols of fertility and eternal life. One of the most well-known customs of Yule is the lighting of the Yule log. The Yule log is a large piece of wood, often oak, that is lit on the eve of the winter solstice. The log burns throughout the night as a symbolic representation of the returning sun and the promise of new beginnings. It is believed that if the log burns all night, it will bring good luck and prosperity for the coming year. Another important tradition of Yule is the exchanging of gifts. This custom dates back to ancient times when people would exchange gifts as a way to share their blessings and bring good fortune. Today, many people continue this tradition by giving gifts to loved ones during the Yule season. Yule is a time of connection and community. It is a time to gather with loved ones and celebrate the warmth and light that can be found even in the darkest of times. It is a time to reflect on the year gone by and to look forward to the year ahead. Yule reminds us to embrace the changing seasons and to find joy and beauty in the cycle of life..

Reviews for "Yule and the Oak King: A Battle of Light and Dark"

1. John - 1 star - I attended the Yule pagan celebration out of curiosity, but I was completely disappointed. The event was disorganized, with no clear schedule or direction. The vendors were limited and overpriced, and there was a lack of entertainment or engaging activities. Overall, it felt like a waste of time and money.

2. Sarah - 2 stars - As someone who has attended other pagan celebrations, I had high hopes for the Yule event. Unfortunately, it fell short of my expectations. The atmosphere was dull, the rituals felt forced and lacked authenticity. There was a lack of variety in terms of workshops and presentations, and I left feeling underwhelmed. I hope future events can improve and offer a more engaging experience for attendees.

3. Mark - 2 stars - The Yule pagan celebration seemed promising on the surface, but it failed to live up to its potential. The organization of the event was poor, with long wait times for workshops and activities. The food and drink options were limited and overly priced. Additionally, the event lacked diversity and inclusivity, making it feel exclusive rather than welcoming. I had hoped for a more immersive and enjoyable experience.

4. Emily - 3 stars - While the Yule pagan celebration had some positive aspects, it overall left me wanting more. The entertainment provided was lackluster, and the workshops were unengaging. The event space was cramped and overcrowded, making it difficult to fully participate in activities. I believe with some improvements in organization and diversification of offerings, the event could be much more enjoyable for attendees.

5. David - 2 stars - I had heard great things about the Yule pagan celebration, but I was left disappointed. The event lacked a cohesive theme or purpose, leading to a confusing experience. The atmosphere felt impersonal and isolated, and I struggled to connect with others. I hope future events can focus more on fostering community and creating a more welcoming environment.

Yule and the Norse Gods: Frey, Odin, and the Wild Hunt