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Suggested Use

As a dietary supplement, take 1 Serving (1 Capsule) 1-3 times per day.

Active Ingredients

Caffeine Anhydrous [83mg], Acetyl L-Carnitine, Alpha Lipoic Acid, Cayenne Pepper Extract (Capsicum annuum)(fruit), Choline Bitartrate, Green Tea Extract (Camellia sinensis)(leaf), Synephrine HCL, Guggul Extract (Commiphora wightii)(gum), D-Calcium Pantothenate, Yohimbine HCL [1.33mg].

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Consult your physician before use. Not to be used by individuals under the age of 18. Do not use if you are pregnant or nursing. Consult your medical doctor before use if you are taking any prescription or over-the-counter medications, or if you have been treated for or have a family history of any medical conditions, if you are at risk of or are being treated for high blood pressure, heart disease, renal disease, hyperthyroidism, spasms, psychiatric disease, suffer from migraines, have asthma, are taking asthma medication or if you are taking an MAO inhibitor. This product contains caffeine and should not be taken by individuals wishing to eliminate caffeine from their diet. One serving of this product contains as much caffeine as approximately 2-3 cups of coffee. Avoid additional consumption of caffeine. Do not use if you have a sensitivity to caffeine. Discontinue use and consult your doctor immediately if any adverse reactions occur. Discontinue 2 weeks prior to surgery. USERS MUST ADHERE TO ALL WARNINGS.

Allergen Warnings

This product is manufactured in a facility that handles milk, soy, egg, peanut, nut, tree, fish, crustaceans/shellfish, and wheat products.

FDA Statement

✝These statements have not been evaluated by the Food and Drug Administration. This product is not intended to diagnose, treat, cure, or prevent any disease.

Customer Reviews
(5.00)
# of Ratings: 1
(Only registered customers can rate)
1. NICK on 6/19/2014, said:
Took it, noticed a slight difference in my appetite and felt that it was working good. Will definitely be ordering it again!
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Painting of Purgatory, 1454

Painting of souls tormented in the flames of Purgatory, 1454.

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The play is possessed by different ways of remembering the recent past, thus resonating deeply with the divided experience of 16th-century England. Claudius, too, struggles with this, as he tries (and fails) to find penitence through prayer: ‘Pray can I not’ (3.3.42). As Hamlet himself comes nearer and nearer to his own death, his words are transfixed by what it means to talk about ‘a divinity that shapes our ends’ (5.2.11). The question is at the same time about where to locate religion in the new world of divided consciences, and also about Hamlet imagines he is in this context.

Photograph of Mark Rylance in , 2000

Hamlet, played by Mark Rylance, in the famous graveyard scene of the play performed at Shakespeare’s Globe, London in 2000.

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Usage terms: Donald Cooper/Photostage www.photostage.co.uk

In the case of , the confessional meaning of the text was hard enough to decipher for an early reader in the English Catholic seminary in Valladolid, central Spain, for him to cut out the whole play from a copy of the Second Folio of 1632. While it is impossible to know the exact meaning of this act of censorship, it would have troubled any Jesuit novice to see the Duke disguising himself in the habit of a friar, and impersonating a priest. No intervention by the Duke as friar is more extreme than when he takes on the role of Claudio’s confessor, the night before his execution. Claudio meditates in prison on his own death:

What is fascinating here is that Claudio freely merges the Christian language of mortality with a brief foray into the theories of the Roman poet Lucretius. The of Lucretius, which was rediscovered by Poggio Bracciolini in Italy in the 15th century, argued that the soul is not immortal. Such a view was almost unsayable in any Christian context until the late 17th century.

Ay, but to die, and go we know not where; To lie in cold obstruction, and to rot; This sensible warm motion to become A kneaded clod (3.1.117–20)

Broadside on mortality

The skull, a stark reminder that ‘all men must die’, appears alongside Christian ideas of heavenly ‘eternitie’ in , 1604.

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A reference to the aftermath of the Reformation perhaps closer to Shakespeare’s own memories from his childhood in Stratford comes in comic form in . Caliban is made to swear his loyalty to his new masters on the island, the drunken Trinculo and Stephano. He does so in what is a travesty of a religious ritual. In pre-Reformation England, at the beginning of the most sacred part of the Mass, the priest first kissed the Bible and then raised it above his head. John Bretchgirdle, who baptised Shakespeare, was a sound Protestant, but would have remembered this part of the Mass from his own training as a priest in 1545. ‘Kiss the book’, cries Stephano, at which Trinculo, good as his word, and loyal as ever to liquor alone, kisses the bottle. ‘Hast thou not dropped from heaven’, Caliban avows. He is made to prove his religious conversion with a new ritual ceremony

It is easy enough to characterise this ritual as a kind of disenchantment, by which it is emptied out of religious seriousness. But this perhaps misses the element of bodily performance in the play which is utterly serious even at comic or burlesque moments. However we read the scene, it is saturated with a conflict over different interpretations of the sacred and secular.

If we learn to put aside Shakespeare’s own confessional identity in favour of this more hybrid sense of the post-Reformation world, we can notice things even in plays which self-consciously banish outward reference to the Christian. For A C Bradley early in the 20th century, in his classic book, , ‘Elizabethan drama was almost wholly secular’. A prime case for him was the pre-Christian setting of . Towards the end of the play, Lear and his daughter Cordelia are re-united but as prisoners of war. Lear says to her:

An audience now hears God in the singular, although neither the quarto nor the Folio text of the play uses an apostrophe. Indeed, the text of the play is rigorous in referring to divinity in pagan terms, usually in the plural. Gloucester in conversation with his son Edgar comments:

Lear often swears by Apollo and Jupiter; and Kent, as a bitter joke, swears by Jupiter’s wife Juno.

CALIBAN I have seen thee in her, and I do adore thee! My mistress showed me thee, and thy dog and thy bush.

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