Diwalli - India

O Diwali (também transcrito do Deepavali ou Deepawali) é uma festa religiosa hindu, conhecida também como o festival das luzes. Durante o Diwali, celebrado uma vez ao ano, as pessoas estreiam roupas novas, dividem doces e lançam fogo de artifício. Este festival celebra o assassinato de Narakasura, o que converte o Diwali num evento religioso que simboliza a destruição das forças do mal.

O Diwali é um grande feriado indiano, e um importante festival para o hinduísmo, o sikhismo, obudismo e o jainismo. Muitas lendas são associados a Diwali. O feriado é at

ualmente comemorado pelos hindus, sikhs e jains em todo o mundo como o festival das luzes, onde as luzes ou lâmpadas significam a vitória do bem sobre o mal dentro de cada ser humano. Diwali é comemorado no primeiro dia do mês lunar Kartika, que ocorre no mês de outubro ou novembro.

Fonte: http://pt.wikipedia.org/wiki/Diwali

Foto tirada em Bengaluru 26/nov/2011 Sheraton Hotel

Desire and Destiny - Hindu Mythology

According to the Veda, before all things came desire. It is desire that caused the restlessness which led to creation. Without desire, God would not have opened his eyes to observe the Goddess. In the Puranas, desire takes the form of a god called Kama. Kama is an archer whose arrows struck Brahma, awakening his senses, making him aware of his daughter and her myriad forms.

Yama swings his noose and fetters the jiva to his destiny. Kama shoots his arrow and injects desire in the jiva. Destiny manifests as worldly stimuli while desire influences choice of response. Destiny is determined by past. Desire influences future actions.

Bound with destiny, propelled by desire, the jiva faces a moment of choice: to accept destiny, fight it or avoid it. Choice of response, and the obligation of facing its consequences, rests solely with the jiva.

myth = mythya

A Handbook of Hindu Mythology

Dr Devdutt Pattanaik

Business Strategies for Tomorrow - P. Drucker

Unique events cannot be "planned". They can, however, be foreseen, or rather, one can prepare to take advantage of them. One can have strategies for tomorrow that anticipate the areas in which the greatest changes are likely to occur, strategies that enable a business or public service unforeseeable. Planning tries to optimize tomorrow the trend of today. Strategy aims to exploit the new and different opportunities of tomorrow.

....

In many markets one prospers only ate the extremes: either as one of the few market leaders who set the standard, or as a specialist supplying a narrow range of products of services, but with such advantage in knowledge, services, and adaption to specific needs as to be a class of one's own. The in-between position is rarely desirable or even viable.

....

What "market leadership" means is a matter of industry and market structure rather than a sales volume, something that varies widely in different markets.

Managing in Turbulent Times

P. Drucker

Nietzsche e o Ser Independente

29.

Ser independente é coisa de muito poucos - é um privilégio dos fortes. E quem tenta ser independente, ainda que com o melhor direito a tanto, sem, porem, ter de sê-lo, demonstra que provavelmente não é apenas forte, mas ousado ao extremo. Ele entra num labirinto, ele multiplica por mil os perigos que por si só a vida já traz consigo; dos quais não é o menos o do que ninguém vê claramente como e onde se perde, se isola e é despedaçado por algum Minotauro dos covis da consciência. Supondo que alguém assim sucumba, isso ocorre tão longe da compreensão dos homens que eles não o sentem e nem se compadecem: - e ele não pode mais voltar! Ele não pode mais voltar sequer para a compaixão dos homens! --

F. Nietzsche - Alem do Bem e do Mal

Yama's Book of Accoutns - The Circle of Brahma and Saraswati

In this section the governing principles of the universe - desire and destiny - are analyzed.

In the Upanishad, a young boy called Nachiketa asks Yama, the god of death, what happens after death. Yama at first hesitates to answer the question. For even the gods are not sure. He then gives an answer which forms the foundation of Hindu understanding of life and death.

Yama states that the body has two parts: soul and flesh, atma and sharer. The atma is immortal. Only the sharer can die. The soul is surrounded by three shariras:

1. Sthula-sharira or the flesh

2. Sukshma-sharira or the mind

3. Karana-sharira or the casual body, memory of deeds

Death happens when Yama's messengers, known as Yamadutas, drag mind out of the flesh. When this happens, the flesh becomes insensitive and unresponsive to all worldly stimuli. It starts to decay. The flesh needs to be cremated and the skull cracked open to that the soul and the casual body can scape. During funeral ceremonies that follow, the survivors encourage the soul wrapped in the casual body do travel across Vaitarni to the land of the dead, where Yama rules and the Pitr reside.

Pitr are the ancestors, the dead awaiting rebirth, subjects of Yama. They have no flesh, hence no gender. They have no mind, hence no ego. But they have a soul and a casual body. In this form they stand before Yama. He determines their fate. Before pronouncing his judgment, Yama always consults Chitragupta, his accountant, who meticulously maintains a record of a jive's actions in its lifetime. The casual body is essentially Chitragupta's accounts book, a record of past deeds.

Being an accountant, Chitragupta classifies these deeds as debt or equity. Selfish actions that make demands of the world and indulge the ego are debt-incurring actions. Selfless actions where ego sacrifices its pleasure for the sake of the world are equity-earning actions. If there are debts that a Pitr has to repay, Yama ties him with a noose and fetters him to the world, forcing him to be reborn. If there are no debts to repay, Yama lets the Pitr go, liberated from the obligation of rebirth. Thus rebirth and release are the two possible destinations for the dead.

Hindu funeral rites involve the use of both fire and water. The body is cremated and the bones and ashes cast into the river. Fire represents the fire of moksha or release. The river represents samsara, the realm of rebirths. The two possible destinations of the soul are thus symbolically acknowledged. Yama, who determines the journey the soul will take, is therefore not merely god of death but also god of destiny.

myth = mythya

A Handbook of Hindu Mythology

Dr Devdutt Pattanaik

BRAHMA SAYS 'DA'

The Devas, who live above the sky and the stars in the celestial city of Amravati, were not happy. The Assuras, who live under the earth in the golden city of Hiranyapura, were not happy. Nor were the Manavas, humans, who live on earth, below the sky and the stars. So all three went to their grandfather, Brahma. Looking at their unhappy faces, Brahma said, 'Da'. What did that mean? No one knew. The Devas deciphered it to mean 'Damyata', which means moderation. Their craving for the pleasures of life had to be kept in check if they sought happiness. The Assuras deciphered it to mean 'Daya', which means compassion. Their desire do dominate the three worlds had do be kept in check if they sought happiness. The Manavas deciphered it to mean 'Datta', which means generosity. Their urge to hoard wealth had kept in check if they sought happiness.

(Katha Upanishad)

Rauzitleas - let it be

Ouro de Tolo

Raul Seixas

Eu devia estar contente
Porque eu tenho um emprego
Sou um dito cidadão respeitável
E ganho quatro mil cruzeiros
Por mês...

Eu devia agradecer ao Senhor
Por ter tido sucesso
Na vida como artista
Eu devia estar feliz
Porque consegui comprar
Um Corcel 73...

Eu devia estar alegre
E satisfeito
Por morar em Ipanema
Depois de ter passado
Fome por dois anos
Aqui na Cidade Maravilhosa...

Ah!
Eu devia estar sorrindo
E orgulhoso
Por ter finalmente vencido na vida
Mas eu acho isso uma grande piada
E um tanto quanto perigosa...

Eu devia estar contente
Por ter conseguido
Tudo o que eu quis
Mas confesso abestalhado
Que eu estou decepcionado...

Porque foi tão fácil conseguir
E agora eu me pergunto "e daí?"
Eu tenho uma porção
De coisas grandes prá conquistar
E eu não posso ficar aí parado...

Veja!
Não diga que a canção
Está perdida
Tenha fé em Deus
Tenha fé na vida
Tente outra vez!...

Viva Raul!!!!!

BHAGAVAD GITA SUMMARY (in English)

BHAGAVAD GITA SUMMARY (in English)

The Bhagavad Gita ("Song of God") is the essence of the Vedas and Upanishads. It is a universal scripture applicable to people of all temperaments, for all times. It is a book with sublime thoughts and practical instructions on Yoga, Devotion, Vedanta and Action. The Bhagavad Gita has influenced many great thinkers over the years.

• Why do you worry without cause? Whom do you fear without reason? Who can kill you? The soul is neither born, nor does it die.
• Whatever happened, happened for the good; whatever is happening, is happening for the good; whatever will happen, will also happen for the good only. You need not have any regrets for the past. You need not worry for the future. The present is happening...
• What did you lose that you cry about? What did you bring with you, which you think you have lost? What did you produce, which you think got destroyed? You did not bring anything - whatever you have, you received from here. Whatever you have given, you have given only here. Whatever you took, you took from God. Whatever you gave, you gave to him. You came empty handed, you will leave empty handed. What is yours today, belonged to someone else yesterday, and will belong to someone else the day after tomorrow. You are mistakenly enjoying the thought that this is yours. It is this false happiness that is the cause of your sorrows.

	"Whatever you took, you took from God. Whatever you gave, you gave to him. You came empty handed, you will leave empty handed."

• Change is the law of the universe. What you think of as death, is indeed life. In one instance you can be a millionaire, and in the other instance you can be steeped in poverty. Yours and mine, big and small - erase these ideas from your mind. Then everything is yours and you belong to everyone.
• This body is not yours, neither are you of the body. The body is made of fire, water, air, earth and ether, and will disappear into these elements. But the soul is permanent - so who are you?
• Dedicate your being to God. He is the one to be ultimately relied upon. Those who know of his support are forever free from fear, worry and sorrow.
• Whatever you do, do it as a dedication to God. This will bring you the tremendous experience of joy and life-freedom forever.

Source: http://www.eaglespace.com/spirit/geetaenglish.php

O Espirito Livre; Alem do Bem e do Mal - Nietzsche

...

24

O sancta simplicitas! Em que simplificação e falsidade singulares vive o homem! O espanto não tem fim se por uma vez apenas voltarmos os olhos para essa coisa espantosa! Como tornamos tudo à nossa volta claro e livre e fácil e simples! Como soubemos dar aos nossos sentidos um passe livre para tudo que é superficial, e ao nosso pensamento uma divina ânsia por levianos saltos e conclusões falsas! - como soubemos, desde o inicio, conservar nossa ignorância a fim de gozar de uma liberdade, uma irreflexão, uma imprudência, um destemor, uma jovialidade da vida dificilmente compreensíveis, a fim de gozar a vida! E somente sobre essa base agora firme e granítica de ignorância é que até aqui se pôde edificar a ciência, a vontade de saber sobre a base de uma vontade muito mais forte, a vontade de ignorar, de incerteza, de inverdade! Não como o seu oposto, mas - como seu refinamento! ainda que a linguagem, aqui como em outros assuntos, não possa deixar da sua grosseria e continue a falar de oposições onde ha apenas graus e variada sutileza de níveis; ainda que também a entranhada tartufice da moral, que agora pertence aos nossos insuperáveis "carne e sangue", distorça a nós próprios, sabedores, as palavras na boca: vez por outra nos damos conta, e disso rimos, de como justamente ainda a melhor ciência nos quer manter presos da melhor maneira nesse mundo simplificado, completamente artificial, inventado, falsificado, de como, de maneira involuntária-submissa, ela ama o erro, pois ela, a vidente - ama a vida!

F. Nietzsche

O poeta Cazuza e a auto-critica - parte II

Tem gente que recebe Deus quando canta
Tem gente que canta procurando Deus
Eu sou assim com a minha voz desafinada
Peço a Deus que me perdoe no camarim

Eu sou assim
Canto pra me mostrar
De besta
Ah, de besta

Quando eu estiver cantando
Não se aproxime
Quando eu estiver cantando
Fique em silêncio
Quando eu estiver cantando
Não cante comigo

Porque eu só canto só
E o meu canto é a minha solidão
É a minha salvação

Porque o meu canto redime o meu lado mau
Porque o meu canto é pra quem me ama
Me ama, me ama

Quando eu estiver cantando
Não se aproxime
Quando eu estiver cantando
Fique em silêncio
Quando eu estiver cantando
Não cante comigo

Quando eu estiver cantando
Fique em silêncio

Porque o meu canto é a minha solidão
É a minha salvação
Porque o meu canto é o que me mantém vivo
E o que me mantém vivo

Quando Eu Estiver Cantando

O poeta Cazuza e a Critica - parte I

Agora eu vou cantar pros miseráveis
Que vagam pelo mundo derrotados
Pra essas sementes mal plantadas
Que já nascem com cara de abortadas

Pras pessoas de alma bem pequena
Remoendo pequenos problemas
Querendo sempre aquilo que não têm

Pra quem vê a luz
Mas não ilumina suas minicertezas
Vive contando dinheiro
E não muda quando é lua cheia

Pra quem não sabe amar
Fica esperando
Alguém que caiba no seu sonho
Como varizes que vão aumentando
Como insetos em volta da lâmpada

Vamos pedir piedade
Senhor, piedade
Pra essa gente careta e covarde
Vamos pedir piedade
Senhor, piedade
Lhes dê grandeza e um pouco de coragem

Quero cantar só para as pessoas fracas
Que tão no mundo e perderam a viagem
Quero cantar o blues
Com o pastor e o bumbo na praça

Vamos pedir piedade
Pois há um incêndio sob a chuva rala
Somos iguais em desgraça
Vamos cantar o blues da piedade

Vamos pedir piedade
Senhor, piedade
Pra essa gente careta e covarde
Vamos pedir piedade
Senhor, piedade
Lhes dê grandeza e um pouco de coragem

Blues da Piedade

Earlier Phase of Hinduism

In the earliest phase of Hinduism, Vedic hymns were chanted mechanically during rituals known as yagna to involve divine power and change the workings of the world. Kings were the patrons of these grand ceremonies. Then a revolution took place. Sages such as Yagnavalkya and kings such as Janaka challenged the mechanical chanting of mantras. They focused on the ideas being communicated through the hymns. As a result, a thousand years after the Vedas was compiled, the Upanishad came into being. This body of scripture is know as Vedanta, the pinnacle of Vedic wisdom. It states the creation involved the splitting of the primal being who is identified as Purusha.

A thousand years after the Upanishad, another revolution took place. People became increasingly theistic. Like the mechanical rites of earlier times, the speculations of the Upanishad did not satisfy the emotional needs of society. There was need for divinity that was not merely an abstract force invoked during yagna or an abstract idea to be analyzed by metaphysicians. There was need for a concrete divinity that could be embodied and personified so that it responded to the human condition in human terms. To answer these needs, epics such as the Ramayana and the Mahabharata and chronicles known as the Puranas came into being. These told the stories of gods and demons, Gods and Goddesses. In them, Purusha was personified as Brahma, Vishnu, and Shiva while Prakrit as personified as Saraswati, Lakshmi and Shakti. Storeis of the Gods and Goddesses were in effect narrative expressions of the interactions between spiritual demands and material needs, between the conscious being and the enveloping environment, between the divine within and the divine without, between Purusha and Prakriti.

In the epics and the Puranas, Brahma is God who creates the world. There are many versions of how this happens, suggesting no one is sure how things began because even the god came later.

myth = mythya

A Handbook of Hindu Mythology

Dr. Devdutt Pattanaik

Purusha and Prakrit - Hindu Mythology

In hindu's texts there is the split between the subject and the object. The subject is the conscious being - that which feels. The object is the stimulation environment - that which is felt. The subject is Purusha. The object is Prakriti. Purusha is the soul; Prakriti is mind and matter. Purusha is the inner reality, without gender, name or form. Prakriti is the outer reality of gender, names and forms. Purusha is still and unchanging, unaffected by time or space; it is that which make the body alive. Prakriti is restless and ever-changing, a product of history and geography; is is the encasement of the soul. Purusha is perfect, hence not of this world, bo be defined by negotion, neti-neti, not this, not that. Prakriti is everything in this world, hence never perfect, to be defined by affirmation, iti-iti, this too, that too.

That Purusha and Prakriti exist after the androgynous being splits itself informs us that neither does Purusha create Prakriti nor does Prakriti creates Purushta. They come into existence simultaneously. Neither is autonomous. Neither can exist independent of the other. Purusha needs Prakriti and Prakriti needs Purusha.
To explain the rather complex metaphysical concept of Purusha and Prakriti and their complementary relationship, Rishis looked for symbols in nature, in animals, plants and minerals.
Rishis realized that just as Purusha could not be explained without comparing and contransting it with Purusha, the northern direction could not be explained without refering to the southern direction.
...
Left was chosen for Prakriti because is was associated with the beating heart while the silent right was reserved for Purusha.

Source: myth = mithya; A Handbook of Hindu Mythology; Dr. Devdutt Pattanaik

Managing for Tomorrow - Peter Drucker

MANAGING FOR TOMORROW
The fundamentals pertain to today's enterprise. But all institutions live and perform in two times periods: that of today and that of tomorrow. Tomorrow is being made today, irrevocably, in most cases. Managers therefore always have to manage both today - the fundamentals - and tomorrow. In turbulent times, managers cannot assume that tomorrow will be an extention of today. On the contrary, they must manage for change, change alike as an opportunity and a threat.

CONCENTRATING RESOURCES ON RESULTS
In turbulent times the enterprise has to be kept lean and muscular, capable of taking strain but capable also of moving fast and availing itself of opportunity. This is particularly important if such times follow long years of comparative calm, ease, and predictability. Unless challenged, every organization tends to become slack, easygoing, diffuse. It tends to allocate resources by inertia and tradition rather than by results. Above all, every organization tends to avoid unpleasantness. And nothing is less pleasant and less popular than to concentrate resoucers on results, because it always means saying "No".

Source: Managing in Turbulent Times - Peter Drucker

HIERARCHY OF THE DIVINE HINDU GODS

Source :
myth = mythya
Dr. Devdutt Pattanaik

The Circle of Brahma and Saraswati

The Circle of Brahma and Saraswati

The circle is the most spontaneous of natural shapes, taken by the horizon, by stars, planets and bubbles. It best represents the Hindu universe because Hindus see the world as being timeless, fetterless, boundless, cyclical and infinitive. This universe is the medium through which the divine presents itself; hence for Hindus every element of this universe can serve as a window to the divine.

For Hindus, Brahma is God who creates the world. The world he creates is known as Brahmanda. This world is no just the outer objective world governed by mathematical principles. It is also the inner subjective world of thoughts and feelings. According to Vedic scriptures, God dos not ‘create’ this world. He simply made all creatures aware of it. Awareness leads do discovery. Discovery is creation.

The world discovered by Brahma is embodied in the Goddess. She has always existed, even when no one observed her. For Brahma, the Goddess is Shatarupa, she who takes infinitive forms. Shatarupa is Saraswati, goddess of knowledge, for in her infinitive forms she reflects the answer to Brahma.

fonte: Myth = mithya Dr. Devdutt Pattanaik

Drucker - Managing in Turbulent Times - Managing Productivity

A century ago, Karl Marx in the last, unfinished volume of Das Kapital, based his most confident prediction of the “imminent demise” of what we now call “capitalism” (a term coined only after Marx’s death) on the “inexorable law of the diminishing productivity of capital.” Marx was repeating what every nineteenth-century economist before him had accepted as axiomatic. And if there is really such a “law” of the declining productivity of “capital” (or of any other resource), every economic system would indeed be doomed.

But by one of those ironies of which the muse of history is so fond, the continuous and purposeful increase of productivity through management was discovered just about when Marx so confidently predicted its “inexorable decline.” This discovery also explains why not one of the other “certainties” that were “scientific truths” for Karl Marx – the pauperization of the working class, the concentration of wealth in the hands of fewer and fewer “exploiters,” of the polarization of society between a very small of proletarian “wage slaves” – has occurred in the developed countries, countries that have developed managers and management.

The turning point was Frederick W. Taylor’s discovery, around 1875, that work could be managed and thereby made more productive. Before Tailor, the only way to get more productive output was to work harder and longer. But Tailor saw that the way to get more outputs was to “work smarter,” that is, more productively. He saw that the productivity of work is not the responsibility of the worker but of the manager. Taylor also saw – although he never formulated the insight into a theory – that productivity is the result of the application to work of the specific human capital resource, knowledge.

Taylor applied knowledge to human labor and, in accordance with the nineteenth-century realities, to manual labor. We now know that knowledge has to be applied to all resources: capital, key physical resources, time, and knowledge itself. Indeed, we now know that a valid theory of economics will have to be based on productivity as a source of value….

By now we know quite a bit about increasing productivity. We know that it is in part achieved by innovation, the shift of resources from old and declining employments to new and more productive ones. In part, productivity is increased through the continuous improvement of the productivity of the resources in existing employments. We know that we need to work on the productivity of each of the factors of production: capital, natural resources, time, and knowledge. But we know also that what counts in the end is total overall productivity of all resources in a given process, a given enterprise, a given economic employment.

And above all we know that productivities are create and destroyed, improved or damage, in what we call the “microeconomy”: the individual enterprise, plant, shop, of office. Productivities are the responsibility of management.

Fonte: Managing in Turbulent Times

Untitled - PEARL JAM

got a comb, got some gas,
oh lets get out of here, get out of here fast,
oh everyone's confused, so I stay in my room,
if I go...I don't want... to go...alone...I hope you get this message, or you're not home
I could be there in ten minutes or so,
oh I got my things, we'll make it up as we go along,
oh with you I could never be alone,
never....be....alone

Foto tirada em Rishikesh Mar/2011

FONTE: http://www.youtube.com/watch?v=tTd4iUQcU5U

A Expressao "Caxeiro Viajante" - Zubeni e Franz Kafka - A Metamorfose

É deste modo que Kafka inicia a história de Gregor Samsa, um caixeiro-viajante "obrigado" que deixou de ter vida própria para suportar financeiramente todas as despesas de casa.

Numa manhã, ao acordar para o trabalho, Gregor vê que se transformou num inseto horrível com um "dorso duro e inúmeras patas". A princípio, as suas preocupações passam por pensamentos práticos relacionados com a sua metamorfose.

Depois, as preocupações passam para um estado mais psicológico e até mesmo sentimental. Gregor sente-se magoado pela repulsa dos pais perante a sua metamorfose. Apenas a irmã se digna a levar-lhe a alimentação, mas mesmo assim a repulsa e o medo também começam a se manifestar. A metamorfose de Gregor vai além da modificação física. É sobretudo uma alteração de comportamentos, atitudes, sentimentos e opiniões.

Gregor passa a analisar as coisas que o rodeiam com muito mais atenção. Outra metamorfose ocorre no seio familiar: o pai volta a trabalhar, a irmã (Grete) também arranja um emprego e passam a alugar quartos na própria casa onde habitam. As atitudes dos pais perante o filho retratam ao leitor a idéia que este era apenas o "sustento" da casa. A metamorfose de Kafka não conta apenas a história de um homem que se transformou num inseto. É sobretudo uma história de alerta à sociedade e aos comportamentos humanos. Nesta história, Kafka presenteia-nos com a sua escrita sui generis, retratando o desespero do homem perante o absurdo do mundo.

Interessante perceber que em nenhum momento da obra Gregor se dá conta realmente que se transformou num inseto. Apenas observa seus novos membros, órgãos e hábitos, mas com o tempo se acomoda na nova condição sem realmente entender no que se tornar.

Fonte: http://pt.wikipedia.org/wiki/A_Metamorfose

Jim Morrison e a Televisão

"Do you know we are ruled by TV?"

-- from the poem An American Prayer by Jim Morrison

O que é Nobre? Além do Bem e do Mal - F. Nietzsche

257
Toda elevação do tipo "homem" foi até agora obra de uma sociedade aristocrática - e assim será sempre: como uma sociedade que acredita em uma longa escala de hierarquina e diferença de valores entre um homem e outro, e que precisa da escravidão em algum sentido. Sem o páthos da distância (dor, sofrimento, paixão), tal como ele resulta da arraigada diferença de classes, do constante olhar ao longe e olhar de cima lançado pela casta dominante asúditos e instrumentos, e de seu igualmente exercício na obediência e no mando, no manter abaixo e afastado, não poderia absolutamente resultar aquele outro e mais misterioso páthos, aquele anelo por sempre novos aumentos de distância no interior da própria alma, a formação de estados sempre mais elevados, mais raros, mais afastados, mais estendidos, mais amplos, em suma, precisamente a elevação do tipo "homem", a contínua "auto superação do homem", para tornar uma fórmula moral em um sentido supramoral. Todavia: não devemos nos entregar a ilusões humanitárias sobre a história do surgimento de uma sociedade aristocrática (o pressuposto, portanto, dessa elevação do tipo "homem"-): a verdade é dura. Digamos a nós mesmos sem indulgência como foi que até agora toda cultura elevada começou sobre a Terra! Homens de uma natureza ainda natural, bárbaros em todo o terrível sentido da palavra, homens de rapina, em todo o sentido da palavra, ainda possuidores de forças de vontade e de apetites de poder intactos, lançaram-se sobre raças mais fracas, mas civilizadas, pais pacíficas, talvez mercantis ou pastoris, ou sobre culturas velhas e cançadas, nas quais a última força vital acaba de se apagar em brilhantes fotos de artifício de espírito e de corrupção. A casta nobre sempre foi, no início, a casta dos bárbaros: sua preponderância não residia em primeiro lugar na força física, mas na alma - eram os homens mais inteiros (o que, em cada etapa, significa o mesmo que "as bestas mais inteiras"-).

Ebim e os ANJOS

"Nóis e tudo ANJO, nóis só não avôua porque nóis ainda é fióte!!!!"...... Ebim Caçu City - GO