Dengue Cure Homeopathy Joepathy Eupatorium Perfoliatum 200c

NOTE FROM COMPILER:

1.   THE INTENTION OF THIS POST IS TO SHARE INFORMATION FOR THE BENEFIT OF ALL PEOPLE.PLEASE SHARE IT WITH YOUR RELATIVES AND FRIENDS.MAYBE IT WILL HELP SOMEBODY.

2. I have not added anything from my side. ALL THE SOURCES OF INFORMATION ARE INDICATED SO THAT THE READERS CAN GO TO THE ORIGINAL ARTICLE TO READ HIMSELF/HERSELF.

3. Never ever self medicate .Immediately visit your nearby hospital or Doctor. They will do blood test to confirm dengue and chikangunya or malaria or any other fever

4. These homeopathic medicines are safe without any side effects, but it is always better if these are used in consultation with the nearest qualified homoeopathic doctor. 

http://homeopathypoint.blogspot.in/2010/08/prevention-of-dengue-with-homeopathy.html

www.joedelivera.com     free homeo treatment by  Joe De Livera, Sri Lanka

Index Of Ailments Index Of Ailments An A to Z List of Diseases I have successfully treated using my own version of Homeopathy aka “Joepathy”.

An A to Z List of Diseases I have successfully treated using my own version of Homeopathy aka “Joepathy”.

Just google Joepathy  :You will observe that I mentioned Joepathy above as this is my own form of therapy which is not followed by other homeopaths who will prescribe the Dry dose in pellets. This is NOT as effective as my therapy which gives 100% results. 

I have used the following remedies for patients suffering from Dengue successfully:

Eupatorium Perfoliatum 200c in the Wet dose is the remedy a teaspoonful taken every hour after succussion of the bottle. before every dose at least 6 times. Eupat Perf 200 in the Wet dose is good for all forms of Dengue. In any case I have proved that Eupat Perf 200 is the Ultimate remedy and I see no reason to deviate from this therapy.

All remedies to be used in the Wet dose (see below) taken every 2-3 hours till symptoms pass away which is usually in 48 hours. 

Eupatorium Perf 200C ,

Bryonia 200 

With High Fever Aconite 200 ,Ice Pack on head is essential. 

Prophylactic to prevent others catching Dengue ,Gelsemium 30 in the Wet dose taken twice daily. 

Dengue Hemorrhagic Fever ,

Crotalus Horridus 200c 

,Millefolium 200c 

The Platelet count can be stabilized by giving the patient the juice from a freshly cut Papaya leaf. The leaf is crushed in a Blender and a teaspoonful of the juice is give 4 times daily.  Or use tablet caripill.

If you are infected in your country with the Chikungunya Virus the remedy I have used is: Polyporous Pinicola 200c in the Wet dose taken every 2-3 hours. The patients recovers within 24 hours. 

Prophylactic to prevent others catching Chikungunya ::Gelsemium 30 in the Wet dose taken twice daily. 

The Wet dose of any Homeopathic remedy is made as follows: 

Order the remedy in the Liquid pack in Alcohol, also referred to as Liquid Dilution in a bottle preferably with a dropper arrangement. 
Get a 500ml bottle of Spring Water from the nearest supermarket. 
Pour out about 3cm of water from the bottle to leave some airspace. 
Insert 3 drops of the remedy into the bottle and shake the bottle hard at least 6 times before you sip a capfull of the bottle or a large teaspoonful which is the dose. 
Shaking the bottle hard is homeopathic succussion and this enhances the effect of the remedy on the user. 

Read More : http://abchomeopathy.com/forum2.php/268597/

USE PARACETAMOL 650 to reduce fever.

Papaya leaf extract (tablet caripill) raises platelet count but does not cure dengue (the fever and the bone pain).

There is no vaccine or preventive drug except homoeopathic medicines.

As a preventive: eupatorium perfoliatum 200C , three drops morning and evening for four days. Later once a week till the epidemic lasts.

WHEN YOU ALREADY HAVE DENGUE

 Method of taking the medicine during fever:

1.Take one cup of water

2. Add ten drops of eupatorium perfoliatum 200C .

3.If patient is serious, than give two tea spoonful from the cup after every ten minutes. If the patient is not serious , than give the medicine after each hour.

AFTER FEVER FOR BONE PAIN & SWELLING

This medicine is highly effective in post fever arthralgia (eupatorium perfoliatum Mother tincture five drops tds for 3-5 days). amazingly it decreased the joint pain and swelling

You can take it alongwith your allopathic medicine also like paracetamol 650 and tablet caripill . There should be a gap of one hour between allopathic medicine and homeopathic medicine.

READ FOR DOSES HTTP://WWW.BIMBIMA.COM/HEALTH/POST/2015/10/03/EUPATORIUM-PERFOLIATUM.ASPX

http://www.bimbima.com/health/post/2015/10/03/eupatorium-perfoliatum.aspx

http://www.homeobook.com/chikungunya-homeopathic-prevention-and-management/

http://doctorprasanna.com/articles/chikungunya/

5 best homeopathic medicines for Dengue followed by a brief description of their symptoms-

1.   Eupatorium Perfoliatum

2.   Bryonia

3.   Phosphorus

4.   Rhus Tox

5.   Carica Papaya

1. Eupatorium Perfoliatum 200 for dengue fever with bone breaking pains 

It is the most suitable remedy for the treatment of Dengue fever as the symptoms of this medicine almost completely mimic that of Dengue fever.  It is precisely for this reason that this medicine is called ‘Bone Set’, as it is able to relieve the terrible bone pains that accompany the Dengue fever.  It has the same sort of deep bone pains that are almost excruciating in nature. The pain is present in the limbs and the muscles and accompanies a fever which is usually high. There is usually throbbing type of pain in the head. Pain may be felt in the occipital or the back part of the head and also on the top of the head. There is soreness in the eyes or the eyeballs.

2. BRYONIA – HOMEOPATHIC REMEDY FOR DENGUE FEVER WITH INTENSE THIRST,JOINT PAINS WORSEN WITH MOTION

This medicine also has pains in the whole of the body and the upper as well as the lower limbs along with high grade fever.  The pains are usually stitching and tearing sort of pains. The two distinguishing features of this medicine are increased thirst and that the pains and all sorts of sufferings of the patient are aggravated by motion. In fact, motion of any and every sort tends to aggravate the pains in the body and the limbs. Whenever the patient tries to walk or move or even turn in bed, the pains and the suffering become intolerable. He feels better while at rest and does not want to move. There is so much dryness of the mouth, tongue and other mucous membranes that patient wants to drink a lot of water and ends up drinking a lot at one go. The taste of the mouth is bitter.

3. PHOSPHORUS – HOMEOPATHIC MEDICINE FOR HAEMORRHAGIC DENGUE FEVER

It is one of the best homeopathic remedies for the haemorrhagic dengue fever. There is burning and numbness of the hands, arms and feet. Intense thirst accompanies the fever, so much so that the patient wants to have cold water or even chilled water. Hemorrhage from any and every part or orifice of the body may be seen. The patient may feel unusually hungry.

4. RHUS TOX 200 – HOMEOPATHIC REMEDY FOR PAINS RELIEVED BY MOTION,JOINT PAINS GET BETTER BY MOTION

It is indicated by the muscular soreness and pains in the body which are relieved only while in motion. The patient cannot rest as it is the worst position for him. The tongue gets coated white while the tip of the tongue remains red and forms a red triangle at the tip.

5. Carica Papaya- Homeopathic remedy for improving platelet count

Carica Papaya is a homeopathic remedy made from papaya fruit. It is a common fruit and its seeds are used to make a homeopathic remedy. It has been seen that it improves the platelet counts in patients whose platelets are falling.

The most specific feature to choose Bryonia Alba is worsening of pains by any movement even in the least degree. This Homeopathic medicine is the best remedy when rest is the main position for relief from pain. Extreme thirst with a dry mouth may be felt along with this specific feature. Rhus Tox is the ideal Homeopathic medicine when a patient experiences relief from pain by movement and worsening of pain by taking rest.
https://www.homeopathicdoctor.co.in/best-homeopathic-medicines-for-dengue/

How to Lower Creatinine Levels Fast and naturally

Creatinine is a chemical waste product of muscle metabolism that is eliminated through the kidneys. Persistently high levels of creatinine indicate that the kidneys may not be functioning properly. The normal range of creatinine in blood is:

• 0.6 to 1.2 mg/dL (or 53 to 106 mcmol/L) for males, and
• 0.5 to 1.1 mg/dL (or 44 to 97 mcmol/L) for females.

The values may vary slightly depending on different laboratories and their techniques. Men usually have higher levels than women because creatinine increases with muscle mass.

Factors that contribute to high creatinine levels include dehydration or inadequate water intake; medications like ACE inhibitors, NSAIDs like aspirin and ibuprofen, chemotherapy drugs and others; strenuous exercise; chronic diseases like kidney disease, diabetes, high blood pressure and thyroid disorders; kidney problems; and excessive blood loss.

Muscle building, taking the dietary supplement creatine and eating large amounts of meat can also elevate creatinine levels.

How to Lower Creatinine Levels Fast and naturally

1.    Drink Lots of Water. As dehydration increases in our bodies, creatinine levels begin to increase. ...

2.    Limit Sodium Intake. .and everything like potato chips, fries etc..

3.    Maintain a Healthy Diet. ...

4.    Avoid pain killers, Vandium and Creatine Supplements. ...

5.    Limit Strenuous Activities. And sleep atleast seven hours daily. ...

6.    Try Home Remedies. .Cinnamon is very good.

7.    Use Medications. Take Alpha lipoic acid. Watch for antibiotics.

8. Keep an eye on your protein intake.^[16] Avoid foods that are rich in protein as much as possible. Red meat and dairy products can be especially bad for you.

Source: http://www.top10homeremedies.com/home-remedies/home-remedies-reduce-high-creatinine-levels.html

The Shariah rules relating to mixing between the sexes

Source of the Article:
http://islamicsystem.blogspot.in/2006/07/shariah-rules-relating-to-mixing.html

The Shariah rules relating to mixing between the sexes

n Islam, the basic principle of the interaction between men and women is segregation. This means that in all areas of life and in all places whether private or public, contact between men and women is generally prohibited. Many evidences establish the principle of not mixing between the sexes, and there are many ahadith which clarify that this is the case in both public and private areas:

Abu Dawud narrated the following ahadith: The Prophet (saw) said, “The best row for men is the front row, (furthest from the women’s row) and the best row for women is the back row and the worst is the front row (just behind the men).” The Prophet (saw) saw men and women outside the mosque moving side by side in the crowd. He stopped the women saying, “It is not proper for you to walk in the middle of the path, you had better walk along the walls.”

In Abu Dawud, p.284, Hadith No. 4931, it is narrated upon the authority of Aisha (ra) that she said: "I used to play with my friends and whenever the Prophet (saw) entered they would leave and whenever he (saw) went out they would come back in."

In Abu Dawud Hadith No.4933, it is narrated that Aisha (ra) said: "The Prophet married me at seven and we had relationship at nine and when I moved to medina some women prepared me for the wedding and they nor I ever mixed with men in a house of women. The women received me and men received the Prophet and then we went to the house."

In Abu Dawud V.4, p.370, Hadith No .5273, it is narrated upon the authority of Nafih that the Messenger Muhammad (saw) said, "Do not walk between two men or between two women in the street."

This means that the Muslims should avoid contact with members of the opposite sex, whether Muslim or not, as a general rule. However, there are exceptions to this general rule, where the mixing or interaction between men and women is permitted in certain situations.

For example, it is permitted for men and women who are mahram to each other to mix freely for any purpose that Islam permits. As well, there are certain areas where it is permitted for non-mahram men and woman to interact with each other, such as for the purpose of da‘wah (invitation to Islam). However, the type of mixing that can occur here is not free, and is restricted by the Shari‘ah to be within certain guidelines and boundaries, and the Muslim must be sure to understand these before any type of mixing takes place.

The ahkam (rules) to do with mixing also vary with regard to the kind of place in which the mixing occurs.

In an Islamic society, there are two types of areas where men and women come into contact with each other, which are quite different in their descriptions and in the ahkam (rules) which relate to them. The nature of the interaction between people in them may involve the mixing among men, among women, and between men and women. These are:

The Public Areas - These consist of areas wherein anybody can be present without permission, e.g. the mosque, the streets etc.

The Private Areas - These are areas where permission is required to enter them, such as houses. In such areas, it is forbidden to enter without permission, or even to look inside. Sahl ibn Sa’ad narrated, “A man peeped through a round hole into the dwelling place of the Prophet (saw) while he had an iron comb with which he was scratching his head. He (saw) said, ‘Had I known you were looking (through the hole) I would have pierced your eye with it (the comb). Verily, the order of taking permission to enter (a dwelling place) has been enjoined because of that sight (that one should not look unlawfully at the state of others)’. ” [Bukhari]

Allah (swt) says:

“O you who believe, don’t enter houses other than your own until you have asked permission and saluted those in them, that is best for you, in order that you may heed (what is seemly). If you find no one in the house, don’t enter until permission is given to you; if you are asked to go back, go back; that makes for greater purity for yourselves, and Allah knows well all that you do).” [TMQ An-Nur: 27-28]

It was deduced from these verses that the place which is considered a house and upon which the rules of the private life apply is the one no one from outside is allowed to enter it except with a permission. In such place, the woman has special rules, to which the term of private life was given. This applies to that known as house or home. It was compared to it, by analogy, the places that are closed to the public i.e. in those areas which nobody is allowed to enter unless he had a special permission. However if those areas can be seen by people outside of them for example if they were made of transparent glass, where their inside is exposed to the public, then they are considered public places. Similarly, the places open to the public, wherever anybody has an enquiry or a transaction can enter, such offices are not subject to the rules of the private life.

Islam defines rules and laws which regulate the relationships between men and women in each of these spheres.
The Private Life
This concerns the conduct of people when they are in the private areas. Here, the principle is that mixing between unrelated (non-mahram) men and women is forbidden as a general rule. However, the Shari‘ah gives permit for mixing to occur under certain special circumstances. In all these cases, a woman cannot be in Khalwa (seclusion) with another man alone. These areas include:

1) Medicine: It is allowed for men and women to mix for the purpose of seeking medical treatment. The Sahabiyat used to treat the Sahaba and the Prophet (saw) consented to that.

2) Da’wa: It is allowed for men and women to be present in the same class if the purpose of their mixing is learning about Islam or other types of education permitted by the Shari‘ah. The sister of Umar (ra) was being taught from the Quran by Khabab ibn Arrat (ra) with her husband when Umar entered upon them. It has been narrated that Umm Salamah and Aisha (ra) who used to do da'wa to men and women

3) Marriage: If a man is looking to marry a woman then he is allowed to talk to her about issues related to finding out about her and related to the marriage. A man came to the Messenger Muhammad (saw) to ask about marrying a girl and the Prophet (saw) told him to go and see her i.e. see her in her Mahram’s presence.

4) Duress or Compulsion: At times of absolute necessity or emergency, such as earthquakes, war or hurricanes, the necessary mixing is permitted for men and women in order to remove any danger or threat.

5) State arrest: The evidence for this is from Uthman and Umar (ra) said, "O women, cover yourselves we are entering" and he entered a house to arrest someone with his army and there was Ijma of the Sahaba (consensus of the companions) on this.

6) Eating: In Surah Nur Allah (SWT) says:
“The blind is not to be blamed, the crippled is not to be blamed, nor is the handicapped to be blamed, just as you are not to be blamed for eating at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your fathers' brothers, or the homes of your fathers' sisters, or the homes of your mothers' brothers, or the homes of your mothers' sisters, or the homes that belong to you and you possess their keys, or the homes of your friends. You commit nothing wrong by eating together or as individuals. When you enter any home, you shall greet each other a greeting from Allah that is blessed and good. Allah thus explains the revelations for you, that you may understand.” [TMQ 24:61]

For men and women to eat together is permitted in the places mentioned in the verse such as the home of your fathers or your friends as it says, “You commit nothing wrong by eating together or as individuals”.

However people should be careful that even though eating together with the women at a friends house is permitted that they should leave once they have eaten and beware of socialisation with the opposite sex which would be exceeding the permit.

7) Silat ar-rahm (maintaing the relationship between kith and kin): It is allowed for non-maharam relatives to sit with their non-maharam (people to whom marriage is permitted) for the sake of silat ar-rahm as long as it is without khalwah (privacy). There exist a number of hadith concerning the keeping of good relations with the relatives.

It was narrated by Anas b. Malik that the Messenger of Allah (saw) said: "Whoever loves that he be granted more wealth, and that his lease of life be prolonged, then he should keep good relations with his kith and kin". It is narrated by Abu Hurayra that the Prophet (saw) said: "Allah created His creation, and when He finished it, the womb got up and said, I seek refuge with you from Al-qatia (ties being severed with me)". On that Allah (swt) said: "Don’t you accept that I bestow my favours on him who keeps your ties, and withhold My favours from him who severes your ties?" On that it said, "Yes, Oh my Lord!" Then Allah (swt) said: "That is for you".
The Public Life
This concerns the conduct of people when they are in the public areas. Here again, the principle is that mixing between unrelated (non-mahram) men and women is forbidden as a general rule. However, the Shari‘ah gives permit for mixing (in the sense of presence in the same area) to occur under certain special circumstances. In all these cases, it is not a condition that a woman has a mahram in her presence. The areas can be broadly categorised to include:

1) Hajj: Through the Prophets (saw) consent.

2) Trade/hiring: This includes markets/shops, buying, selling, hiring, borrowing and lending. Tirmidhi narrated that the Messenger Muhammad (saw) traded with women, and Abu Bakr saw the Messenger Muhammad (saw) trade with a woman.

3) Work: If the nature of the work means that one needs to mix then there is a permit. Work involves looking for work e.g. interviews, etc. The Messenger Muhammad (saw) permitted Zubayr Ibn Awwam's wife to work. She carried water both to men and women. The Messenger even offered his camel to assist her.

4) Every day life affairs: This involves the unavoidable interaction between men and women in areas like streets, markets, restaurants, etc.

Special cases within the Public life
There are private places upon which the rules of private life apply, such as houses. There are public places upon which the rules of the public life apply, such as the markets. There are public places with special rules like separating men from women, such as the mosques and attending the public talks at lecture theatres and the like which are compared by analogy.

The Prophet (saw) said, “The best row for men is the front row, (furthest from the women’s row) and the best row for women is the back row and the worst is the front row (just behind the men).” [Abu Dawud]

In Abu Dawud Kitab Al Salat, V.1, in the Chapter on Segregation, it is narrated that Umar bin Al Khattab (ra) said: "Make a special door for women in the mosques."

So in the markets, it is not a condition that men separate from women during trading. But in the mosque and the lecture hall, the separation of men from women is a condition. The Messenger Muhammad (saw) used to address men and women in the mosque in medina, men in front and women behind. Similarly, in the hospitals the sections of men should be separated from the sections of women.

In all these cases, where men and women are present at the same time, there must not be free mixing, where both sexes are mingling with each other. The general rule is that any contact between members of the opposite sex is minimised as much as possible, so any contact between members of the opposite sex must be necessary to the business at hand. Thus in the Islamic State, for example, in the trains or buses there would be separate areas for men and women.

In any case, the activities which are occurring must be halal (i.e. permitted) in nature. Accordingly, mixing between non-mahram men and women for the purpose of amusement, leisure-activities or entertainment is strictly prohibited. Thus issues such as boyfriend/girlfriend relationships, dating, or enjoying leisure and company with unrelated women is haram. However, Islam does see these types of activities as acceptable, but only when regulated within the framework of marriage.
Weddings
Mixing (ikhtilaat) is not allowed unless it is for a need recognised by the Shariah for which there is a text in the Book of Allah or the Sunnah of His Messenger (saw) such as buying, selling, silat rahm (maintaining relations with kith and kin), etc.

There is no text regarding the mixing of men and women in halls for wedding celebrations. Rather what has been mentioned in the time of the Messenger of Allah and his Sahabah is that the women used to sit with the bride on their own and the men used to sit on their own. Thus, mixing in halls is Haraam and no exception is made for it.

In Abu Dawud Hadith No.4933, it is narrated that Aisha (ra) said: "The Prophet married me at seven and we had relationship at nine and when I moved to medina some women prepared me for the wedding and they nor I ever mixed with men in a house of women. The women received me and men received the Prophet and then we went to the house."

What has been reported with respect to the wedding feasts is the wedding procession when the woman is taken to her husband’s house. It is allowed for men and women to take her to her husband’s house and then the men should separate form the women since this has been the established during the time of the Messenger of Allah (saw) and he approved of it. This occurred outside and therefore falls under the rules of the public place.
Khalwa (Seclusion)
Khalwa relates to the presence of a non-mahram man and woman being on their own together without the presence of a mahram or any other person. This could happen in a private place, or a public place. In either case khalwa is forbidden from Islam, and both the man and woman involved are sinful.

Khalwa in a Private Place: This could occur in any place that requires permission for entry, such as a house or bedroom in a residence building.

Khalwa in a Public Place: This could occur in any public place whose nature is that no other people would be likely to pass by or come there. An example of such a place would be in a forest or an isolated room in an office.

Muhammad (saw) said, “If a man and a woman are alone together in an isolated place, then the third is Shaitan.” Bukhari narrated that the Prophet (saw) said, “No man should stay with a lady in seclusion except in the presence of a mahram to her.” A man stood up and said, “O Rasul Allah! My wife has gone out intending to perform the Hajj and I have been enrolled in the army for such and such a campaign.” The Prophet (saw) said, “Return and perform the Hajj with your wife.”

Modesty and Lowering the Gaze

Part of the provision of maintaining the dignity and honour of men and women in Islam is in the regulation of the way they are regarded by each other. It is forbidden for the Muslim man to look at any woman with lustful intentions, except for his wife. The same is true for a Muslim woman with regard to other men.

Rather, the emphasis is on lowering the gaze away from members of the opposite sex at times when they are present, like in the streets or the market place. Allah (swt) says,

“Say to the believing men that they should lower their gaze and guard their modesty, that will make for greater purity for them, and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty.” [TMQ 24:30-31]

Jarir ibn ‘Abdullah reported, “I asked Allah’s Messenger about the sudden glance (that is cast) on the face (of a non-mahram). He commanded me that I should turn away my eyes.” [Muslim]

This reflects the principle that the way that Muslim men and women view each other is completely different to the way of the West, where women are seen as sex objects, and respect of both men and women in this context is almost non-existent. Indeed, if it does exist at all, the criteria upon which it is based mainly concerns the superficial physical attributes. Allah (swt) says:

“And the believers, the men and women, are protecting friends of one another, they bid to honour and forbid dishonour, they perform the prayer, and they pay the alms, and they obey Allah and His Messenger. Upon them Allah will have mercy.” [TMQ 9:71]

This aspect of the Social System of the Islamic State will prevent exploitation of women in pornography, or the use of their bodies as an enticement for people to buy products. Additionally, in the media as a whole, whether on television, magazines, newspapers or films, neither men nor women will be portrayed in roles where they reveal their awrah, or involve in activities that are forbidden in Islam.

Thus the sexual bombardment from the media that is faced by people in the West, and the distorted image of men and women that this builds in the mind, will be absent in the Islamic State.