Idyllic Life Quotes

The worst thing is not that the world is unfree, but that people have unlearned their liberty. The more indifferent people are to politics, to the interests of others, the more obsessed they become with their own faces. The individualism of our time. Not being able to fall asleep and not allowing oneself to move: the marital bed. If high culture is coming to an end, it is also the end of you and your paradoxical ideas, because paradox as such belongs to high culture and not to childish prattle. You remind me of the young men who supported the Nazis or communists not out of cowardice or out of opportunism but out of an excess of intelligence. For nothing requires a greater effort of thought than arguments to justify the rule of nonthought… You are the brilliant ally of your own gravediggers. In the world of highways, a beautiful landscape means: an island of beauty connected by a long line with other islands of beauty. How to live in a world with which you disagree? How to live with people when you neither share their suffering nor their joys? When you know that you don’t belong among them?... our century refuses to acknowledge anyone’s right to disagree with the world…All that remains of such a place is the memory, the ideal of a cloister, the dream of a cloister… Humor can only exist when people are still capable of recognizing some border between the important and the unimportant. And nowadays this border has become unrecognizable. The majority of people lead their existence within a small idyllic circle bounded by their family, their home, and their work... They live in a secure realm somewhere between good and evil. They are sincerely horrified by the sight of a killer. And yet all you have to do is remove them from this peaceful circle and they, too, turn into murderers, without quite knowing how it happened. The longing for order is at the same time a longing for death, because life is an incessant disruption of order. Or to put it the other way around: the desire for order is a virtuous pretext, an excuse for virulent misanthropy. A long time a go a certain Cynic philosopher proudly paraded around Athens in a moth-eaten coat, hoping that everyone would admire his contempt for convention. When Socrates met him, he said: Through the hole in your coat I see your vanity. Your dirt, too, dear sir, is self-indulgent and your self-indulgence is dirty. You are always living below the level of true existence, you bitter weed, you anthropomorphized vat of vinegar! You’re full of acid, which bubbles inside you like an alchemist’s brew. Your highest wish is to be able to see all around you the same ugliness as you carry inside yourself. That’s the only way you can feel for a few moments some kind of peace between yourself and the world. That’s because the world, which is beautiful, seems horrible to you, torments you and excludes you. If the novel is successful, it must necessarily be wiser than its author. This is why many excellent French intellectuals write mediocre novels. They are always more intelligent than their books. By a certain age, coincidences lose their magic, no longer surprise, become run-of-the-mill. Any new possibility that existence acquires, even the least likely, transforms everything about existence.

The wish of death had been palpably hanging over this otherwise idyllic paradise for a good many years. All business and politics is personal in the Philippines. If it wasn't for the cheap beer and lovely girls one of us would spend an hour in this dump. They [Jehovah's Witnesses] get some kind of frequent flyer points for each person who signs on. I'm not lazy. I'm just motivationally challenged. I'm not fat. I just have lots of stored energy. You don't get it do you? What people think of you matters more than the reality. Marilyn. Despite standing firm at the final hurdle Marilyn was always ready to run the race. After answering the question the woman bent down behind the stand out of sight of all, and crossed herself. It is amazing what you can learn in prison. Merely through casual conversation Rick had acquired the fundamentals of embezzlement, fraud and armed hold up. He wondered at the price of honesty in a grey world whose half tones changed faster than the weather. The banality of truth somehow always surprises the news media before they tart it up. You've ridden jeepneys in peak hour. Where else can you feel up a fourteen-year-old schoolgirl without even trying? [Ralph Winton on the Philippines finer points] Life has no bottom. No matter how bad things are or how far one has sunk things can always get worse. You could call the Oval Office an information rain shadow. In the Philippines, a whole layer of criminals exists who consider that it is their right to rob you unhindered. If you thwart their wicked desires, to their way of thinking you have stolen from them and are evil. There's honest and dishonest corruption in this country. Don't enjoy it too much for it's what we love that usually kills us. The good guys don't always win wars but the winners always make sure that they go down in history as the good guys. The Philippines is like a woman. You love her and hate her at the same time. I never believed in all my born days that ideas of truth and justice were only pretty words to brighten a much darker and more ubiquitous reality. The girl was experiencing the first flushes of love while Rick was at least feeling the methadone equivalent. Although selfishness and greed are more ephemeral than the real values of life their effects on the world often outlive their origins. Miriam's a meteor job. Somewhere out there in space there must be a meteor with her name on it. Tsismis or rumours grow in this land like tropical weeds. Surprises are so common here that nothing is surprising. A crooked leader who can lead is better than a crooked one who can't. Although I always followed the politics of Hitler I emulate the drinking habits of Churchill. It [Australia] is the country that does the least with the most. Rereading the brief lines that told the story in the manner of Fox News reporting the death of a leftist Rick's dark imagination took hold. Didn't your mother ever tell you never to trust a man who doesn't drink? She must have been around twenty years old, was tall for a Filipina and possessed long black hair framing her smooth olive face. This specter of loveliness walked with the assurance of the knowingly beautiful. Her crisp and starched white uniform dazzled in the late-afternoon light and highlighted the natural tan of her skin. Everything about her was in perfect order. In short, she was dressed up like a pox doctor’s clerk. Suddenly, she stopped, turned her head to one side and spat comprehensively into the street. The tiny putrescent puddle contrasted strongly with the studied aplomb of its all-too-recent owner, suggesting all manner of disease and decay.

But now the world breaks in on us, the world is shocked, the world looks upon our idyll as madness. The world maintains that no rational man or woman would have chosen this way of life - therefore, it is madness. Alone I confront them and tell them that nothing could be saner or truer! What do people really know about life? We fall in line, follow the pattern established by our mentors. Everything is based on assumptions; even time, space, motion, matter are nothing but supposition. The world has no new knowledge to impart; it merely accepts what is there.

It was a lovely landscape. It was idyllic, poetical, and it inspired me. I felt good and noble. I felt I didn't want to be sinful and wicked anymore. I would come and live here, and never do any more wrong, and lead a blameless, beautiful life, and have silver hair when I got old, and all that sort of thing.

Life. It's like a snow globe. From the outside it can look pretty, idyllic, calm. But in reality it's a sham. Look closely inside and you'll see everything is fake, plastic, very small and very, very meaningless. And then every now and again some bastard comes along and shakes the whole lot up.

While there's life there's hope, and only the dead have none.

The breathless idyl of their engagement gave way, first, to the intense romance of the more passionate relationship. The breathless idyl left them, fled on to other lovers; they looked around one day it and it was gone, how, they scarcely knew. Had either of them lost the other in the days of the idyl, the love lost would have been ever to the loser that dim desire without fulfillment which stands back of all life. But magic must hurry on, and the lovers remain...

Idyllic memories are merely a jeweled noose.

Somehow the idyllic existence I envisioned never quite came to pass, but aside from the occasional culinary disaster, my marriage wasn't bad.

And I, the last, go forth companionless, And the days darken round me, and the years, Among new men, strange faces, other minds.

Most economists are accustomed to treating companies as idyllic places where everyone is devoted to a common goal: making as much money as possible. In the real world, that’s not how things work at all. Companies aren’t big happy families where everyone plays together nicely. Rather, most workplaces are made up of fiefdoms where executives compete for power and credit, often in hidden skirmishes that make their own performances appear superior and their rivals’ seem worse. Divisions compete for resources and sabotage each other to steal glory. Bosses pit their subordinates against one another so that no one can mount a coup. Companies aren’t families. They’re battlefields in a civil war. Yet despite this capacity for internecine warfare, most companies roll along relatively peacefully, year after year, because they have routines – habits – that create truces that allow everyone to set aside their rivalries long enough to get a day’s work done.

All gods feed on suffering. Without it, there are no prayers or offerings. Mankind is selfish. They give only when they have to. If this world was idyllic and life was just, what need would there be for gods?

It was not without a certain wild pleasure I ran before the wind, delivering my trouble of mind to the measureless air-torrent thundering through space. Descending the laurel walk, I faced the wreck of a chestnut-tree; it stood up, black and riven: the trunk, split down the centere, gasped ghastly. The cloven halves were not broken for each other, for the firm base and strong roots kept them unsundered below; through communtiy of vitality was destroyed -- the sap could flow no more: their great boughs on each side were dead, and next winter's tempests would be sure to fell one or both to earth: as yet, however, they might be said to form one tree -- a ruin, but and entire ruin. 'You did right to hold fast to each other,' I said: as if the monster splinters were living things, and could hear me. 'I think, scathed as you look, and charred and scorched, there must be a little sense of life in you yet, rising out of that adhesion at the faithful, honest roots: you will never have green leaves more -- never more see birds making nests and singing idylls in your boughs; the time of pleasure and love is over with you; but you are not desolate: each of you has a comrade to sympathize with him in his decay.' As I looked up at them, the moon appeared momentarily in that part of the sky which filled their fissure; her disc was blood-red and half overcast; she seemed to throw on me one bewildered, dreary glance, and buried herself again instantly in the deep drift of cloud. The wind fell, for a second, round Thornfield; but far away over wood and water poured a wild, melancholy wail: it was sad to listen to, and I ran off again.

I feel as if I’ve stepped into a scene from a K-drama. The main characters are Jaewoo, the stalwart class president, and Sori, the chaebol daughter of a huge entertainment company, which I guess would make Nathaniel and I the disreputable American side characters, there to disturb the otherwise idyllic life of the leads.

In idyllic small towns I sometimes see teenagers looking out of place in their garb of desperation, the leftover tatters and stains and slashes of the fashion of my youth. For this phase of their life, the underworld is their true home, and in the grit and underbelly of a city they could find something that approximates it. Even the internal clock of adolescents changes, making them nocturnal creatures for at least a few years. All through childhood you grow toward life and then in adolescence, at the height of life, you begin to grow toward death. This fatality is felt as an enlargement to be welcomed and embraced, for the young in this culture enter adulthood as a prison, and death reassures them that there are exits. “I have been half in love with easeful death,” said Keats who died at twenty-six and so were we, though the death we were in love with was only an idea then.

Everyone has been wounded. It is almost inevitable that our parents will wound us in some way. If we are not wounded by our parents, we may be wounded by the death or illness of a parent or sibling, by a bitter marriage or bitter divorce, or if our immediate family is close to idyllic, we might be wounded by some other adult who abuses us or peers who mock us. An unscarred childhood is possible but very rare.

Each day, at the same time, Jude would return and they would be there, led by Webb, whose life could not have been more different than his. Where Webb's memories of childhood were idyllic and earthy, Jude's reeked of indifference. Webb read fantasy; Jude read realism. Webb believed a tree house was the perfect place for gaining a different perspective on the world; Jude saw it as perfect for surveillance and working out who or what was a threat to them. They argued about sport codes and song lyrics. Jude saw the rain-dirty valley; Webb saw Brigadoon. Yet, despite all this, they connected, and the nights they spent in the tree house discussing their brave new worlds and not so brave emotions made everything else in their lives insignificant. Somehow the world of Webb and Fitz and Tate and Narnie became the focus of Jude's life.

But for those who resist insisting on idyllic circumstances and faultless people, new beginnings can be had.

One of the reasons I hate Hollywood so much is that they portray the travails of teen life as so innocuous and fun loving, some kind of idyll before the mean business of adulthood. People forget how much it all hurts back then. Someone pinches you and you feel it in your bones. They don't want to face what a bunch of fragile sadists teenagers were. All these folks who acted all shocked and outraged when those kids in Columbine went off - where the hell did they go to high school?

[He] didn't view the less idyllic chapters of his life as the results of "mistakes." He didn't believe in mistakes. He believed in a preordained path, and so far every point on this path had felt right. Every bad relationship had felt right, every shitty job he'd done had felt right - because he'd chosen them.

It was she made me acquainted with love. She went by the peaceful name of Ruth I think, but I can't say for certain. Perhaps the name was Edith. She had a hole between her legs, oh not the bunghole I had always imagined, but a slit, and in this I put, or rather she put, my so-called virile member, not without difficulty, and I toiled and moiled until I discharged or gave up trying or was begged by her to stop. A mug's game in my opinion and tiring on top of that, in the long run. But I lent myself to it with a good enough grace, knowing it was love, for she had told me so. She bent over the couch, because of her rheumatism, and in I went from behind. It was the only position she could bear, because of her lumbago. It seemed all right to me, for I had seen dogs, and I was astonished when she confided that you could go about it differently. I wonder what she meant exactly. Perhaps after all she put me in her rectum. A matter of complete indifference to me, I needn't tell you. But is it true love, in the rectum? That's what bothers me sometimes. Have I never known true love, after all? She too was an eminently flat woman and she moved with short stiff steps, leaning on an ebony stick. Perhaps she too was a man, yet another of them. But in that case surely our testicles would have collided, while we writhed. Perhaps she held hers tight in her hand, on purpose to avoid it. She favoured voluminous tempestuous shifts and petticoats and other undergarments whose names I forget. They welled up all frothing and swishing and then, congress achieved, broke over us in slow cascades. And all I could see was her taut yellow nape which every now and then I set my teeth in, forgetting I had none, such is the power of instinct. We met in a rubbish dump, unlike any other, and yet they are all alike, rubbish dumps. I don't know what she was doing there. I was limply poking about in the garbage saying probably, for at that age I must still have been capable of general ideas, This is life. She had no time to lose, I had nothing to lose, I would have made love with a goat, to know what love was. She had a dainty flat, no, not dainty, it made you want to lie down in a corner and never get up again. I liked it. It was full of dainty furniture, under our desperate strokes the couch moved forward on its castors, the whole place fell about our ears, it was pandemonium. Our commerce was not without tenderness, with trembling hands she cut my toe-nails and I rubbed her rump with winter cream. This idyll was of short duration. Poor Edith, I hastened her end perhaps. Anyway it was she who started it, in the rubbish dump, when she laid her hand upon my fly. More precisely, I was bent double over a heap of muck, in the hope of finding something to disgust me for ever with eating, when she, undertaking me from behind, thrust her stick between my legs and began to titillate my privates. She gave me money after each session, to me who would have consented to know love, and probe it to the bottom, without charge. But she was an idealist. I would have preferred it seems to me an orifice less arid and roomy, that would have given me a higher opinion of love it seems to me. However. Twixt finger and thumb tis heaven in comparison. But love is no doubt above such contingencies. And not when you are comfortable, but when your frantic member casts about for a rubbing-place, and the unction of a little mucous membrane, and meeting with none does not beat in retreat, but retains its tumefaction, it is then no doubt that true love comes to pass, and wings away, high above the tight fit and the loose.

In our nation’s popular culture, country life in the 1800s has often been portrayed as an idyllic experience, one that cultivated such quintessentially American values as self-reliance, rugged independence, a reverence for the land, a belief in the importance of hard work and self-sacrifice, and a willingness to fight when necessary for home, family, and community.

Most people look at cats and think what a life—all we do is lie around in the sun, never having to lift a finger. But cats’ lives aren’t that idyllic. Cats are powerless, weak little creatures that injure easily. We don’t have shells like turtles, nor wings like birds. We can’t burrow into the ground like moles or change colors like a chameleon. The world has no idea how many cats are injured every day, how many of us meet a miserable end. I happen to be lucky enough to live with the Tanabes in a warm and friendly family, the children treat me well, and I’ve got everything I need. But even my life isn’t always easy. When it comes to strays, though, they have a very tough time of it.

Raised as we are on the mythology of the Old Testament, we might say that an idyll is an image that has remained with us like a memory of Paradise: life in Paradise was not like following a straight line to the unknown; it was not an adventure. It moved in a circle among known objects. Its monotony bred happiness, not boredom.

The industrialisation of England had quickened during Hardy’s life and in the novel he places great importance on rural culture and the need of man to interact with, and understand the natural world, however indifferent it may be to human survival. The author does not sketch a portrait of an idyllic rural scene, but highlights and details the devastating consequences and brute force of the natural world. Hardy uses these disasters to underline the prominence of chance or luck in life, rather than benevolent design by a creator and how this might impact moral decisions. Impressionist art also influences Hardy’s perception of reality and what knowledge each individual is capable of attaining in any situation.

To ride a bicycle properly is very like a love affair—chiefly it is a matter of faith. Believe you do it, and the thing is done; doubt, and, for the life of you, you cannot.

Thy kingdom come, thy will be done on earth as it is in heaven.' Those words aren't intended to be an idyllic abstraction, they're our call to action.

Many of the Founding Fathers themselves foresaw that their compromise with southern states was a poison pill that would eventually lead to tragedy. But the French stalwarts of the new America found every way of glossing over the problem. Paris theaters staged plays about the idyllic life in Virginia, where black slaves and their masters sang songs of liberty as they worked together side by side.

call me hopelessly paranoid, but this whole place was starting to seem creepily idyllic. Like, my bedroom was charming. Charming! What did I know about charming? I’d never called anything charming before in my life.

The man was wholly evil; he loved flowers (I have been told) and sweet music (he was himself no mean performer on the harpsichord);and let it be frankly admitted, the idyllic nature of the scene stirred him profoundly.

I lived in this beautiful, idyllic place but I was so miserable. It was such a shame. Didn’t I deserve to be happy? I wondered how I could be this lonely while I actually lived with another person? What to do about it?

The man was not wholly evil; he loved flowers (I have been told) and sweet music (he was himself no mean performer on the harpsichord); and, let it be frankly admitted, the idyllic nature of the scene stirred him profoundly.

Then the voice - which identified itself as the prince of this world, the only being who really knows what happens on Earth - began to show him the people around him on the beach. The wonderful father who was busy packing things up and helping his children put on some warm clothes and who would love to have an affair with his secretary, but was terrified on his wife's response. His wife who would like to work and have her independence, but who was terrified of her husband's response. The children who behave themselves because they were terrified of being punished. The girl who was reading a book all on her own beneath the sunshade, pretending she didn't care, but inside was terrified of spending the rest of her life alone. The boy running around with a tennis racuqet , terrified of having to live up to his parents' expectations. The waiter serving tropical drinks to the rich customers and terrified that he could be sacket at any moment. The young girl who wanted to be a dance, but who was studying law instead because she was terrified of what the neighbours might say. The old man who didn't smoke or drink and said he felt much better for it, when in truth it was the terror of death what whispered in his ears like the wind. The married couple who ran by, splashing through the surf, with a smile on their face but with a terror in their hearts telling them that they would soon be old, boring and useless. The man with the suntan who swept up in his launch in front of everybody and waved and smiled, but was terrified because he could lose all his money from one moment to the next. The hotel owner, watching the whole idyllic scene from his office, trying to keep everyone happy and cheerful, urging his accountants to ever greater vigilance, and terrified because he knew that however honest he was government officials would still find mistakes in his accounts if they wanted to. There was terror in each and every one of the people on that beautiful beach and on that breathtakingly beautiful evening. Terror of being alone, terror of the darkness filling their imaginations with devils, terror of doing anything not in the manuals of good behaviour, terror of God's punishing any mistake, terror of trying and failing, terror of succeeding and having to live with the envy of other people, terror of loving and being rejected, terror of asking for a rise in salary, of accepting an invitation, of going somewhere new, of not being able to speak a foreign language, of not making the right impression, of growing old, of dying, of being pointed out because of one's defects, of not being pointed out because of one's merits, of not being noticed either for one's defects of one's merits.

I think, scathed as you look, and charred and scorched, there must be a little sense of life in you yet, rising out of that adhesion at the faithful, honest roots: you will never have green leaves more - never more see birds making nests and singing idylls in your boughs; the time of pleasure and love is over with you; but you are not desolate: each of you has a comrade to sympathize with him in his decay. We know that God is everywhere but certainly we feel His presence most when His works are on the grandest scale spread before us; and it is in the unclouded night-sky, where His worlds wheel their silent course, that we read clearest His infinitude, His omnipotence, His omnipresence.

Children—their untroubled, idyllic vision of the future is almost always shattered. Sooner or later they learn what all youth must—that life is the cruel fate that awaits them while they make plans for a tomorrow that will never be.

A life of bucolic wonder can become Apocalypse Now inside my mind. Even in my idyllic life with my dog Bear. Bear is enthusiasm with claws. We have a rowboat and I heap Bear in. The river is so alive with light and dark. On the surface light dances like spilt heaven and if you put your feet in, the sludge and slime feels like the ooze that we crawled out of. The whole spectrum is there, the river is the whole road, the beginning, the end, ever changing, ever present.

I was about to get to start over. Mind you, for those who have lived past third grade, there’s no real starting over from scratch. There’s just starting over scratched—and if the hurts clawed deep enough, scarred. But for those who resist insisting on idyllic circumstances and faultless people, new beginnings can be had. Our family had been reduced to so few in a community of so many, even once we settled into a house and a neighborhood, that we no longer had any notion of who we were.

The ma’avir gave me a condescending smile. “All gods feed on suffering. Without it, there are no prayers or offerings. Mankind is selfish. They give only when they have to. If this world was idyllic and life was just, what need would there be for gods?

Those days, those places, saw the enraptured hours. The breathless idyl of their engagement gave way, first, to the intense romance of the more passionate relationship. The breathless idyl left them, fled on to other lovers; they looked around one ay and it was gone, how they scarcely knew. Had either of them lost the other in the days of idyl, the love lost would have been ever to the loser that dim desire without fulfilment which stands back of all life. But magic must hurry on, and the lovers remain…

One reason that Americans as a people became nostalgic about the fifties more than twenty-five years later was not so much that life was better in the fifties (though in some ways it was), but because at the time it had been portrayed so idyllically on television.

What happiness to reign a lonely king, Vext — O ye stars that shudder over me, O earth that soundest hollow under me, Vext with waste dreams? for saving I be joined To her that is the fairest under heaven, I seem as nothing in the mighty world, And cannot will my will, nor work my work Wholly, nor make myself in mine own realm Victor and lord. But were I joined with her, Then might we live together as one life, And reigning with one will in everything Have power on this dark land to lighten it, And power on this dead world to make it live.

O purblind race of miserable men, How many among us at this very hour Do forge a life-long trouble for ourselves, By taking true for false, or false for true; Here, thro' the feeble twilight of this world Groping, how many, until we pass and reach That other, where we see as we are seen. Geraint and Enid

suddenly, the solitude only seemed tragic, the result of a longing that could never be fulfilled. Either you had a wounded childhood and continually seeking wholeness the rest of your life or you had an idyllic childhood and want the feeling of it back. Either way, the journey's impossible; it's easier to fly to the moon.

Even though the woman was not human—the land—or was less than human—a cow—farming had the symbolic overtones of old-fashioned agrarian romance: plowing the land was loving it, feeding the cow was tending it. In the farming model, the woman was owned privately; she was the homestead, not a public thoroughfare. One farmer worked her. The land was valued because it produced a valuable crop; and in keeping with the mystique of the model itself, sometimes the land was real pretty, special, richly endowed; a man could love it. The cow was valued because of what she produced: calves, milk; sometimes she took a prize. There was nothing actually idyllic in this. As many as one quarter of all acts of battery may be against pregnant women; and women die from pregnancy even without the intervention of a male fist. But farming implied a relationship of some substance between the farmer and what was his: and it is grander being the earth, being nature, even being a cow, than being a cunt with no redeeming mythology. Motherhood ensconced a woman in the continuing life of a man: how he used her was going to have consequences for him. Since she was his, her state of being reflected on him; and therefore he had a social and psychological stake in her welfare as well as an economic one. Because the man farmed the woman over a period of years, they developed a personal relationship, at least from her point of view: one limited by his notions of her sex and her kind; one strained because she could never rise to the human if it meant abandoning the female; but it was her best chance to be known, to be regarded with some tenderness or compassion meant for her, one particular woman.

Philosophy cannot and should not give faith, but it should understand itself and know what it has to offer and take nothing away, and least of all should fool people out of something as if it were nothing. I am not unacquainted with the perplexities and dangers of life, I do not fear them, and I encounter them buoyantly. I am not unacquainted with the dreadful, my memory is a faithful wife, and my imagination is (as I myself am not) a diligent little maiden who all day sits quietly at her work, and in the evening knows how to chat to me about it so prettily that I must look at it, though not always, I must say, is it landscapes, or flowers, or pastoral idylls she paints.

The the street was quiet again. Country quiet. That's partly what took city natives like the Whitlams by surprise, Falk thought: the quiet. He could understand them seeking out the idyllic country lifestyle, a lot of people did. The idea had an enticing, wholesome glow when it was weighed out from the back of a traffic jam, or while crammed into a gardenless apartment. They all had the same visions of breathing fresh clean air and knowing their neighbors. The kids would eat home-grown veggies and learn the value of an honest day's work. On arrival, as the empty moving truck disappeared form sight, they looked around and were always taken aback by the crushing vastness of the open land. The space was the thing that hit them first. There was so much of it. There was enough to drown in. To look out and see not another soul between you and the horizon could be a strange and disturbing sight. Soon, they discovered that the veggies didn't grow as willingly as they had in the city window box. That every single green shoot had to be coaxed and prized from the reluctant soil, and the neighbors were too busy doing the same on an industrial scale to muster much cheer in their greetings. There was no daily bumper-to-bumper commute, but there was also nowhere much to drive to. Falk didn't blame the Whitlams, he'd seen it many times before when he was a kid. The arrivals looked around at the barrenness and the scale and the sheer bloody hardness of the land, and before long their faces all said exactly the same thing. "I didn't know it was like this." He turned away, remembering how the rawness of local life had seeped into the kids' paintings at the school. Sad faces and brown landscapes.

The Chorus Line: The Birth of Telemachus, An Idyll Nine months he sailed the wine-red seas of his mother's blood Out of the cave of dreaded Night, of sleep, Of troubling dreams he sailed In his frail dark boat, the boat of himself, Through the dangerous ocean of his vast mother he sailed From the distant cave where the threads of men's lives are spun, Then measured, and then cut short By the Three Fatal Sisters, intent on their gruesome handcrafts, And the lives of women also are twisted into the strand. And we, the twelve who were later to die by his hand At his father's relentless command, Sailed as well, in the dark frail boats of ourselves Through the turbulent seas of our swollen and sore-footed mothers Who were not royal queens, but a motley and piebald collection, Bought, traded, captured, kidnapped from serfs and strangers. After the nine-month voyage we came to shore, Beached at the same time as he was, struck by the hostile air, Infants when he was an infant, wailing just as he wailed, Helpless as he was helpless, but ten times more helpless as well, For his birth was longed-for and feasted, as our births were not. His mother presented a princeling. Our various mothers Spawned merely, lambed, farrowed, littered, Foaled, whelped and kittened, brooded, hatched out their clutch. We were animal young, to be disposed of at will, Sold, drowned in the well, traded, used, discarded when bloomless. He was fathered; we simply appeared, Like the crocus, the rose, the sparrows endangered in mud. Our lives were twisted in his life; we also were children When he was a child, We were his pets and his toythings, mock sisters, his tiny companions. We grew as he grew, laughed also, ran as he ran, Though sandier, hungrier, sun-speckled, most days meatless. He saw us as rightfully his, for whatever purpose He chose, to tend him and feed him, to wash him, amuse him, Rock him to sleep in the dangerous boats of ourselves. We did not know as we played with him there in the sand On the beach of our rocky goat-island, close by the harbour, That he was foredoomed to swell to our cold-eyed teenaged killer. If we had known that, would we have drowned him back then? Young children are ruthless and selfish: everyone wants to live. Twelve against one, he wouldn't have stood a chance. Would we? In only a minute, when nobody else was looking? Pushed his still-innocent child's head under the water With our own still-innocent childish nursemaid hands, And blamed it on waves. Would we have had it in us? Ask the Three Sisters, spinning their blood-red mazes, Tangling the lives of men and women together. Only they know how events might then have had altered. Only they know our hearts. From us you will get no answer.

What I remember most about those days is how happy we all were. When I think back on my life growing up on Terra d’Amore, tides of warm memories wash over me like the waves of the Mediterranean. Our little farm, nestled in the hills and valleys of Montecalvo just outside Bologna, was idyllic. Indeed, it was an Italian paradise...a veritable heaven.

The Desert Fathers believed that the wilderness had been created supremely valuable in the eyes of God precisely because it had no value to men. The wasteland was the land that could never be wasted by men because it offered them nothing. There was nothing to attract them. There was nothing to exploit. The desert was the region in which the Chosen People had wandered for forty years, cared for by God alone. They could have reached the Promised Land in a few months if they had traveled directly to it. God's plan was that they should learn to love Him in the wilderness and that they should always look back on the time in the desert as the idyllic time of their life with Him alone. The desert was created simply to be itself, not to be transformed by men into something else.

A morning-flowered dalliance demured and dulcet-sweet with ebullience and efflorescence admiring, cozy cottages and elixirs of eloquence lie waiting at our feet - We'll dance through fetching pleasantries as we walk ephemeral roads evocative epiphanies ethereal, though we know our hearts are linked with gossamer halcyon our day a harbinger of pretty things infused with whispers longing still and gamboling in sultry ways to feelings, all ineffable screaming with insouciance masking labyrinthine paths where, in our nonchalance, we walk through the lilt of love’s new morning rays. Mellifluous murmurings from a babbling brook that soothes our heated passion-songs and panoplies perplexed with thought of shadows carried off with clouds in stormy summer rains… My dear, and that I can call you 'dear' after ripples turned to crashing waves after pyrrhic wins, emotions drained we find our palace sunned and rayed with quintessential moments lit with wildflower lanterns arrayed on verandahs lush with mutual love, the softest love – our preferred décor of life's lilly-blossom gate in white-fenced serendipity… Twilight sunlit heavens cross our gardens, graced with perseverance, bliss, and thee, and thou, so splendid, delicate as a morning dove of charm and mirth – at least with me; our misty mornings glide through air... So with whippoorwill’d sweet poetry - of moonstones, triumphs, wonder-woven in chandliers of winglet cherubs wrought with time immemorial, crafted with innocence, stowed away and brought to light upon our day in hallelujah tapestries of ocean-windswept galleries in breaths of ballet kisses, light, skipping to the breakfast room cascading chrysalis's love in diaphanous imaginings delightful, fleeting, celestial-viewed as in our eyes which come to rest evocative, exuberant on one another’s moon-stowed dreams idyllic, in quiescent ways, peaceful in their radiance resplendent with a myriad of thought soothing muse, rhapsodic song until the somnolence of night spreads out again its shaded truss of luminescent fantasies waiting to be loved by us… Oh, love! Your sincerest pardons begged! I’ve gone too long, I’ve rambled, dear, and on and on and on and on - as if our hours were endless here… A morning toast, with orange-juiced lips exalting transcendent minds suffused with sunrise symphonies organic-born tranquilities sublimed sonorous assemblages with scintillas of eternity beating at our breasts – their embraces but a blushing, longing glance away… I’ll end my charms this enraptured morn' before cacophony and chafe coarse in crude and rough abrade when cynical distrust is laid by hoarse and leeching parasites, distaste fraught with smug disgust by hairy, smelly maladroit mediocrities born of poisoned wells grotesque with selfish lies - shrill and shrieking, biting, creeping around our love, as if they rose from Edgar Allen’s own immortal rumpled decomposing clothes… Oh me, oh my! I am so sorry! can you forgive me? I gone and kissed you for so long, in my morning imaginings, through these words, through this song - ‘twas supposed to be "a trifle treat," but little treats do sometimes last a little longer; and, oh, but oh, but if I could, I surly would keep you just a little longer tarrying here, tarrying here with me this pleasant morn

Early naturalists talked often about “deep time”—the perception they had, contemplating the grandeur of this valley or that rock basin, of the profound slowness of nature. But the perspective changes when history accelerates. What lies in store for us is more like what aboriginal Australians, talking with Victorian anthropologists, called “dreamtime,” or “everywhen”: the semi-mythical experience of encountering, in the present moment, an out-of-time past, when ancestors, heroes, and demigods crowded an epic stage. You can find it already by watching footage of an iceberg collapsing into the sea—a feeling of history happening all at once. It is. The summer of 2017, in the Northern Hemisphere, brought unprecedented extreme weather: three major hurricanes arising in quick succession in the Atlantic; the epic “500,000-year” rainfall of Hurricane Harvey, dropping on Houston a million gallons of water for nearly every single person in the entire state of Texas; the wildfires of California, nine thousand of them burning through more than a million acres, and those in icy Greenland, ten times bigger than those in 2014; the floods of South Asia, clearing 45 million from their homes. Then the record-breaking summer of 2018 made 2017 seem positively idyllic. It brought an unheard-of global heat wave, with temperatures hitting 108 in Los Angeles, 122 in Pakistan, and 124 in Algeria. In the world’s oceans, six hurricanes and tropical storms appeared on the radars at once, including one, Typhoon Mangkhut, that hit the Philippines and then Hong Kong, killing nearly a hundred and wreaking a billion dollars in damages, and another, Hurricane Florence, which more than doubled the average annual rainfall in North Carolina, killing more than fifty and inflicting $17 billion worth of damage. There were wildfires in Sweden, all the way in the Arctic Circle, and across so much of the American West that half the continent was fighting through smoke, those fires ultimately burning close to 1.5 million acres. Parts of Yosemite National Park were closed, as were parts of Glacier National Park in Montana, where temperatures also topped 100. In 1850, the area had 150 glaciers; today, all but 26 are melted.

On his return lo Langley, there would be medals, a promotion, choice of assignments, but in reality his career would be over. He would be considered too burned coverwise and too burned out psychologically. By then, he daydreamed, Dominika might be finished at SVR and would be ready to retire and disappear into idyllic resettlement with Nate. It was a hell of a long way around to finally start a new life together, but it would be worth the wait.

For the person who wants to capture everything that passes before his eyes, [...] the only coherent way to act is to snap at least one picture a minute, from the instant he opens his yes in the morning to when he goes to sleep. This is the only way that he rolls of exposed film will represent a faithful diary of our days, with nothing left out. If I were to start taking pictures, I'd see this thing through, even if it meant losing my mind. But the rest of you still insist on making a choice. What sort of choice? A choice in the idyllic sense, apologetic, consolatory, at peace with nature, the fatherland, the family. Your choice isn't only photographic; it is a choice of life, which leads you to exclude dramatic conflicts, the knots of contradiction, the great tensions of will, passion, aversion. So you think you are saving yourselves from madness, but you are falling into mediocrity, into hebetude." - from "The Adventure of a Photographer

Hallie didn't believe she was invulnerable. She was never one of those daredevil types; she knew she could get hurt. What I think she meant was that she was lucky to be on her way to Nicaragua. It was the slowest thing to sink into my head, how happy she was. Happy to be leaving. We'd had one time of perfect togetherness in our adult lives, the year when we were both in college in Tucson-her first year, my last-and living together for the first time away from Doc Homer. That winter I'd wanted to fail a subject just so I could hang back, stay there with her, the two of us walking around the drafty house in sweatshirts and wool socks and understanding each other precisely. Bringing each other cups of tea without having to ask. So I stayed on in Tucson for medical school, instead of going to Boston as I'd planned, and met Carlo in Parasitology. Hallie, around the same time, befriended some people who ran a safehouse for Central American refugees. After that we'd have strangers in our kitchen every time of night, kids scared senseless, people with all kinds of damage. Our life was never again idyllic. I should have seen it coming. Once she and I had gone to see a documentary on the Abraham Lincoln Brigade, which was these Americans who volunteered without our government's blessing to fight against Franco and Hitler in the Spanish Civil War. At that point in U.S. history fascism was only maybe wrong, whereas communism was definitely. When we came home from the movie Hallie cried. Not because of the people who gave up life and limb only to lose Spain to Franco, and not for the ones who came back and were harassed for the rest of their lives for being Reds. The tragedy for Hallie was that there might never be a cause worth risking everything for in our lifetime. She was nineteen years old then, and as she lay blowing her nose and sobbing on my bed she told me this. That there were no real causes left. Now she had one-she was off to Nicaragua, a revolution of co-op farms and literacy crusades-and so I guess she was lucky. Few people know so clearly what they want. Most people can't even think what to hope for when they throw a penny in a fountain. Almost no one really gets the chance to alter the course of human events on purpose, in the exact way they wish for it to be altered.

In the Psalms, the life of faith isn’t idyllic, pretty, or easy. It is a walk with God marked by anguish, dread, and grief. The Psalms picture a life where prayers seem to go unanswered, where God seems distant, and where evil seems to be winning. The Psalms welcome us to a faith where God’s agenda is more important than ours and where we are asked to live out our faith in the context of a disastrously broken world. But this is also precisely where we experience the highest personal joys, as we put our hope in the covenant love of the Lord and make the pursuit of his glory the goal of our lives.

Don’t you routinely push yourself into absurd plot twists? Aren’t you often lured into someone else’s drama? It’s hard to resist getting hooked. You believe the premise of their story, whatever it is, and sign on to the madness. It happens. Kids use their amazing imaginations for fun. For them, it’s great to be in an imagined world and to believe in it completely. In the company of other excited kids, they can take a thrilling ride. But staying too long in a fantasy is exhausting, even for a child. After an afternoon of pretending, children are relieved to be called home for supper and to collapse into a warm bed. We adults, too, need to be called home to ourselves. Young or old, no one wants to be locked in a tower forever, however magical it might have seemed at first. I’m asking you to notice where you put your faith, and make changes when you need to. Common sense says to put your faith in you. Don’t lie to yourself for the sake of an idyllic notion. It’s not enough to admit to the fantasy, you need to wake yourself up. See where a bad story is taking you, and alter your course. Say no to the drama. Win the war over fear. Protect yourself from your own abuses, no one can do it for you.

Many a tale of inguldgent parenthood illustrates the antique idea that when the roles of life are assumed by the improperly initiated, chaos supervenes. When the child outgrows the popular idyle of the mother breast and turns to face the world of specialized adult action, it passes, spiritually, into the sphere of the father-who becomes for his son, the sign of the future task, and for his daughter, the future husband. Whether he knows it or not, and no matter what his position in society, the father is the initiating priest through whom the young being passes on into the larger world. And just as, formerly, the mother represented the good and evil, so does now the father, but with this complication - that there is a new element of rivalry in the picture: the son against the father for the mastery of the universe, and the daughter against the mother to be the mastered world. The traditional idea of initiation combines an introduction of the candidate into the techniques, duties, and prerogatives of his vocation with a radical readjustment of his emotional relationship to the parental images. The mystagogue is to entrust the symbols of office only to a son who has been effectually purged of all inappropriate infantile cathexes-for whom the just, impersonal exercise of the powers will not be rendered impossible by unconscious motives of self-aggrandizement, personal preference, or resentment. Ideally, the invested one has been divested of his mere humanity and is representative of an impersonal cosmic force. He is the twice-born: he has become himself the father. And he is competent consequently now to enact himself the role of the initiator, the guide, the sun door, through whom one may pass from infantile illusions of good and evil to an experience of the majesty of cosmic law, purged of hope and fear, and at peace in understanding the revelation of being.

...all the little dos and don'ts, the petty prejudices and snobberies, the silly sentimentalities and religious hypocrisies that made up the veneer of what so many of Forster's contemporaries considered civilization. As Forster saw it, these little things blinded people to the values of the good life. They were distractions which stood between mankind and the liberty of spirit which is one essential to any real happiness. And they blocked human communication, the basis of mutual understanding, which is the other. "Only connect" was Forster's famed motto. While we are chained to shibboleths, we are still children. We are not serious, we play with life.

Such things are joys. These passages of happy couples are a profound appeal to life and nature, and make a caress and light spring forth from everything. There was once a fairy who created the fields and forests expressly for those in love,—in that eternal hedge-school of lovers, which is forever beginning anew, and which will last as long as there are hedges and scholars. Hence the popularity of spring among thinkers. The patrician and the knife-grinder, the duke and the peer, the limb of the law, the courtiers and townspeople, as they used to say in olden times, all are subjects of this fairy. They laugh and hunt, and there is in the air the brilliance of an apotheosis—what a transfiguration effected by love! Notaries' clerks are gods. And the little cries, the pursuits through the grass, the waists embraced on the fly, those jargons which are melodies, those adorations which burst forth in the manner of pronouncing a syllable, those cherries torn from one mouth by another,—all this blazes forth and takes its place among the celestial glories. Beautiful women waste themselves sweetly. They think that this will never come to an end. Philosophers, poets, painters, observe these ecstasies and know not what to make of it, so greatly are they dazzled by it. The departure for Cythera! exclaims Watteau; Lancret, the painter of plebeians, contemplates his bourgeois, who have flitted away into the azure sky; Diderot stretches out his arms to all these love idyls, and d'Urfe mingles druids with them.

But it is not glorious lulls that concern me. It is the lulls that have no velocity, that offer no structured reassurance, that bloom unbidden in the middle of nowhere—when the work is done, when children leave, when illness comes, when the mind stalls. One does not ask of a lull: What can you do for me? These lulls do not have the quality of idyllic floatiness we associate with creative loafing, vacations, or leisure time. (If they did, we might fight them less readily and feel less personal distress.) These lulls carry a restive feeling, the throb of being simultaneously too full and too empty. They evoke what Jean Cocteau once described as “the discomfort of infinity.” What if we could imagine a lull as neither fatal nor glorious? What if a lull was just a lull?

Having children changes things in a marriage. There are good changes and bad changes. One of the worst is that it tends to shorten tempers. That made things a little testy around our house after Chris came home. I saw it as the natural state of things--and only temporary. Chris was surprised, I think, that things weren’t as smooth between us as they had been. “Oh, we’ll get through it,” I tell him. “I don’t know.” “Other people go through this all the time, especially with a new baby. Didn’t your parents every argue?” Actually, they don’t seem to have argued at all, at least not in front of the kids. Maybe there’s a lesson for us in that--it’s okay to argue in front of our children; it prepares them for later in life. And those of you with idyllic marriages where you never fight at all--fake it a few times for the rest of us, okay? Just joking.

Never pick up a friend by seeing the volume of wealth, power, followers, money or degree rather pick up one who has a great caring heart can sense your needs and can fill it. Our life span is too tiny, don’t be too greedy for more wealth, money, power rather be grateful for the love you earned and be a pauper of love making your life idyllic and happy. Today, we need more love-giver, peace-maker, owe soother rather than war-monger politician, bureaucrats, mighty military, lethal weapons, alms-punter cleric and hate-preacher. We are all one, if we can believe it, no longer we can harm, hate or ignore others anymore. I'm so much humbled and valued for the love of the people who touched the bottoms end of my heart at a time of delusion and despair for making my life smoothed, flourished and filled with love. Let's come and love people surrounded by you to uplift them from hell. They badly need your hug for a big leave from woes.

One never knows the idyllic charm of our northern woods who has not seen them in April, when it is all a feast of birds and buds and waking life. Midsummer does not compare with this. This month belongs to the birds and flowers; but most of all to the robin. I cannot tell this story without giving the robins the place which I know they must have had in it, — great husky fellows, as red as blood in the lifting between showers that made a golden sunset, sitting high in the treetops and splitting their throats with their rain-carol, singing in jubilance at being back again, glad to find once more the corner of the earth that they were born in, and trolling forth such lusty music that all their pertness and swagger and pilfering of a later date is forgiven in advance. Of all the birds of springtime, I would like best to be the robin just getting back to his old home; for it is brave and blithe and bonny that he is, and he is April to all of us in the far north.

In Kerouac’s work, the search for the authentic is thus part of the dualism that marks his life and writing, a dualism between two distinct but nevertheless intertwined imperatives—domesticity and “kicks,” tradition and progressiveness, nostalgia and possibility—an ambivalence on both a personal as well as a broader sociocultural level of significance. Kerouac’s nostalgia was for an American past he romanticized and mythologized, the prewar America of the Depression, the westward expansion, and the Old West, which he imbued with “glee,” “honesty,” “spitelessness,” and “wild selfbelieving individuality.” This desire to reconnect with “old American whoopee” was at the same time intimately linked to his idyllic yet haunted youth in Lowell, Massachusetts. By locating the imperatives of individuality and innocence both in his own and America’s past, the authenticity Kerouac sought pointed him outside the social and cultural mainstream, as well as indicating a displacement from his own historical time.

The painting was a lie. A bright, pretty lie, bursting with pale pink blooms and fat beams of sunshine. I'd begun it yesterday, an idle study of the rose garden lurking beyond the open windows of the studio. Through the tangle of thorns and satiny leaves, the brighter greens of the hills rolled away into the distance. Incessant, unrelenting spring. If I'd painted this glimpse into the court the way my gut had urged me, it would have been flesh-shredding thorns, flowers that choked off the sunlight for any plants smaller than them, and rolling hills stained red. But each brushstroke on the wide canvas was calculated; each dab and swirl of blending colours meant to portray not just idyllic spring, but a sunny disposition as well. Not too happy, but gladly, finally healing from horrors I'd carefully divulged. I supposed that in the past weeks, I had crafted my demeanour as intricately as one of those paintings. I supposed that if I had also chosen to show myself as I truly wished, I would have adorned with flesh shredding talons, and hands that choked the life out of those now in my company. I would have left the gilded halls stained red.

He mailed me a Christmas card every year, one of those newsletters that foreigners send to their friends with domestic news and photos of triumphant families. They only tell of their successes in these collective missives: travels, births and marriages. No one ever goes bankrupt, is sent to prison, or has cancer, no one commits suicide or gets divorced. Luckily that stupid tradition doesn’t exist in our culture. Harald Fiske’s newsletters were even worse than the idyllic families’: birds, birds, and more birds, birds from Borneo, birds from Guatemala, birds from the Arctic. Yes, apparently there are even birds in the Arctic. I think I already told you that the man was in love with our country, which he said was the most beautiful place in the world since we had every type of landscape: a lunar desert, long coastline, tall mountains, pristine lakes, valleys of orchards and vineyards, fjords and glaciers. He thought we were friendly and welcoming people because he judged us with his romantic heart and little real-life experience. However odd his reasons, he decided he was going to live out his final days here. I never understood it, Camilo, because if you can live legally in Norway, you’d have to be demented to move to this catastrophic country.

Mom,” Vaughn said. “I’m sure Sidney doesn’t want to be interrogated about her personal life.” Deep down, Sidney knew that Vaughn—who’d obviously deduced that she’d been burned in the past—was only trying to be polite. But that was the problem, she didn’t want him to be polite, as if she needed to be shielded from such questions. That wasn’t any better than the damn “Poor Sidney” head-tilt. “It’s okay, I don’t mind answering.” She turned to Kathleen. “I was seeing someone in New York, but that relationship ended shortly before I moved to Chicago.” “So now that you’re single again, what kind of man are you looking for? Vaughn?” Kathleen pointed. “Could you pass the creamer?” He did so, then turned to look once again at Sidney. His lips curved at the corners, the barest hint of a smile. He was daring her, she knew, waiting for her to back away from his mother’s questions. She never had been very good at resisting his dares. “Actually, I have a list of things I’m looking for.” Sidney took a sip of her coffee. Vaughn raised an eyebrow. “You have a list?” “Yep.” “Of course you do.” Isabelle looked over, surprised. “You never told me about this.” “What kind of list?” Kathleen asked interestedly. “It’s a test, really,” Sidney said. “A list of characteristics that indicate whether a man is ready for a serious relationship. It helps weed out the commitment-phobic guys, the womanizers, and any other bad apples, so a woman can focus on the candidates with more long-term potential.” Vaughn rolled his eyes. “And now I’ve heard it all.” “Where did you find this list?” Simon asked. “Is this something all women know about?” “Why? Worried you won’t pass muster?” Isabelle winked at him. “I did some research,” Sidney said. “Pulled it together after reading several articles online.” “Lists, tests, research, online dating, speed dating—I can’t keep up with all these things you kids are doing,” Adam said, from the head of the table. “Whatever happened to the days when you’d see a girl at a restaurant or a coffee shop and just walk over and say hello?” Vaughn turned to Sidney, his smile devilish. “Yes, whatever happened to those days, Sidney?” She threw him a look. Don’t be cute. “You know what they say—it’s a jungle out there. Nowadays a woman has to make quick decisions about whether a man is up to par.” She shook her head mock reluctantly. “Sadly, some guys just won’t make the cut.” “But all it takes is one,” Isabelle said, with a loving smile at her fiancé. Simon slid his hand across the table, covering hers affectionately. “The right one.” Until he nails his personal trainer. Sidney took another sip of her coffee, holding back the cynical comment. She didn’t want to spoil Isabelle and Simon’s idyllic all-you-need-is-love glow. Vaughn cocked his head, looking at the happy couple. “Aw, aren’t you two just so . . . cheesy.” Kathleen shushed him. “Don’t tease your brother.” “What? Any moment, I’m expecting birds and little woodland animals to come in here and start singing songs about true love, they’re so adorable.” Sidney laughed out loud. Quickly, she bit her lip to cover.

Eventually the term ended and I was on the windy mountain road to camp, still slightly worried that I’d made a wrong turn in life. My doubt, however, was short-lived. The camp delivered on its promise, concentrating all the idylls of youth: beauty manifest in lakes, mountains, people; richness in experience, conversation, friendships. Nights during a full moon, the light flooded the wilderness, so it was possible to hike without a headlamp. We would hit the trail at two A.M., summiting the nearest peak, Mount Tallac, just before sunrise, the clear, starry night reflected in the flat, still lakes spread below us. Snuggled together in sleeping bags at the peak, nearly ten thousand feet up, we weathered frigid blasts of wind with coffee someone had been thoughtful enough to bring. And then we would sit and watch as the first hint of sunlight, a light tinge of day blue, would leak out of the eastern horizon, slowly erasing the stars. The day sky would spread wide and high, until the first ray of the sun made an appearance. The morning commuters began to animate the distant South Lake Tahoe roads. But craning your head back, you could see the day’s blue darken halfway across the sky, and to the west, the night remained yet unconquered—pitch-black, stars in full glimmer, the full moon still pinned in the sky. To the east, the full light of day beamed toward you; to the west, night reigned with no hint of surrender. No philosopher can explain the sublime better than this, standing between day and night. It was as if this were the moment God said, “Let there be light!” You could not help but feel your specklike existence against the immensity of the mountain, the earth, the universe, and yet still feel your own two feet on the talus, reaffirming your presence amid the grandeur.

It is the idylic and unrealistic portrayal of life in some Christian movies that can make them ineffective in reaching unbelievers with a positive message.

It is the gritty portrayal of the darker side of life that often causes Hollywood’s unpopularity among Christian viewers, but it is the idyllic and unrealistic portrayal of life in some Christian movies that can make them ineffective in reaching unbelievers with a positive message.

I began to recall my own experience when I was Mercutio’s age (late teens I decided, a year or two older than Romeo) as a pupil at a public school called Christ’s Hospital. This school is situated in the idyllic countryside of the Sussex Weald, just outside Horsham. I recalled the strange blend of raucousness and intellect amongst the cloisters, the fighting, the sport, and general sense of rebelliousness, of not wishing to seem conventional (this was the sixties); in the sixth form (we were called Grecians) the rarefied atmosphere, the assumption that of course we would go to Oxford or Cambridge; the adoption of an ascetic style, of Zen Buddhism, of baroque opera, the Velvet Underground, Frank Zappa, and Mahler; of Pound, Eliot and e. e. cummings. We perceived the world completely through art and culture. We were very young, very wise, and possessed of a kind of innocent cynicism. We wore yellow stockings, knee breeches, and an ankle length dark blue coat, with silver buttons. We had read Proust, we had read Evelyn Waugh, we knew what was what. There was a sense, fostered by us and by many teachers, that we were already up there with Lamb, Coleridge, and all the other great men who had been educated there. We certainly thought that we soared ‘above a common bound’. I suppose it is a process of constant mythologizing that is attempted at any public school. Tom Brown’s Schooldays is a good example. Girls were objects of both romantic and purely sexual, fantasy; beautiful, distant, mysterious, unobtainable, and, quite simply, not there. The real vessel for emotional exchange, whether sexually expressed or not, were our own intense friendships with each other. The process of my perceptions of Mercutio intermingling with my emotional memory continued intermittently, up to and including rehearsals. I am now aware that that possibly I re-constructed my memory somewhat, mythologised it even, excising what was irrelevant, emphasising what was useful, to accord with how I was beginning to see the part, and what I wanted to express with it. What I was seeing in Mercutio was his grief and pain at impending separation from Romeo, so I suppose I sensitised myself to that period of my life when male bonding was at its strongest for me.

Can you imagine how incredibly quiet it was everywhere, when the gentlemen from this world" — he made a vague circular gesture towards the battalions of meditating Asians behind him — "were hatching and proclaiming their ideas? Anyone who now tries to follow these ideas in order to find the road back to what they were talking about, is faced with obstacles that would have driven an entire tribe of oriental ascetics into the ravine. The world from which they felt it so necessary to retreat would have seemed idyllic to us. We live in a vision of hell, and we have actually got used to it." He looked at his statues and continued, "We have become different people. We still look the same, but we have nothing in common with them any more. We are differently programmed. Anyone who now wants to become like them must acquire a big dose of madness first; otherwise he will no longer be able to bear the life of our world. We are not designed for their kind of life.

But Akenfield did not bow to sentimental ideas of the countryside as idyll. Blythe’s villagers spoke too of the brutality of country life, and of hopes to escape the village. Their lives were a complex mix of wide-open spaces and limited opportunities. As Blythe later remarked, ‘I think my view of human life is how brief and curious most people’s lives are. Yet when you come to talk to them you realize how strong they are and how unbelievably rich their lives are; also subtle and various.

Sunny wintry days. The idyll of (inner) loneliness. What am I going to do with my life?

Crisp leaves enshroud Milwaukee, never as beautiful in life as they are in death. All rejoice in the tomb of summer, frolicking in the burial ground of a time that is no more. This remorseless decomposition, land of nostalgia and déjà vu, idyllic for football and hunting and lakefront bonfires at night, it calls from a place beyond instinct, one primal or mystical and ineptly mapped by our concepts. If Nature speaks through her patterns, what are we to make of this delirious paean to necrophilia, this hypnotic Ode to Mortality?

But life in the Coast culture area was hardly idyllic. Warfare aimed at driving out or exterminating another lineage or family was an established practice in the northern portion of the region. Peoples to the south carried on feuds much more limited in violence and extent. After a successful attack, the northern warriors sometimes beheaded their victims, brought the heads home, and impaled them atop tall poles in front of their villages. Only

there lived a young spirit of a lagoon so deep in the rain forest that even now only monkeys live there. He called himself Ikne, and all the world loved him. The nearby trees grew their greenest leaves, flowers unfurled their brightest petals and exhaled their sharpest scents. If a fish was lucky enough to live in the lagoon, it grew sleek and fat and happy, and spent every day singing of Ikne to his less fortunate fishy friends. If Ikne wasn’t always happy, he was more often than most. His life was good. Bright. He could live a long time like this, become an ancient spirit like the ones of caves and mountains, live to complain about kids these days and play arthritic peteca on the municipal courts. And so Ikne walked away from his idyll and got a job sharpshooting for the Pernambuco guerrillas in Salvador. It wasn’t an easy life, and one day he got shot in the stomach by a lead bullet. The bullet fell in love with him, of course, but she couldn’t stop the slow bleed of his gastric cavity into his pancreas, and she felt terrible, which was too bad, since he’d known all along what would happen. He died; he always said he would. Someone had to take out the bullet.

Whether idyllic or defective, relationships are the fabric of life.

Actually I am even less inclined to go in that direction. It’s just another example of the same problem. This word ‘nature’, when used to imply outside of culture, is a mythic idyll. People who live close to the environment don’t try to live in harmony with nature, quite the opposite. A few generations ago we had far fewer means to resist nature, and the result was a very low life expectancy, much of which was spent wracked by disease. Death is natural, disease is natural; most nature programmes consist of one animal eating another one alive. We have known since Darwin that the morality underpinning evolution is survival of the fittest. The whole point of humanity as any kind of moral order is the struggle to overcome nature. So, for me, nature and morality are the very antithesis of each other.

My young girl’s dreams of idyllic romance and happy endings were unrealistic—one of life’s disappointing realities.

Melancholy pervades me every time I enter a souvenir shop. I have been to many of them around the world. I try not to buy anything for multiple reasons. One of them is because I find the way souvenir shops represent a country or a culture problematic, to say the least. The items you find there are almost always either much better or much worse than the way locals do things. Each item is glorified or trivialized – depending on the taste of the manufacturer and the demand of the buyers. They are always designed to give you a presumed idyllic and warm feeling about the country from which you buy them. In reality, many locals strive to get close to owning some of the items displayed in souvenir shops. Moreover, even if locals use items like those displayed, their daily lives are never as romantic and as smooth as the feeling you get in these shops. In a sense, then, souvenir shops are places where people and their cultures are objectified and romanticized par excellence. Their human joys are amplified. Their grand sorrows are downplayed or buried altogether. Their real histories are either erased or diluted at best. Nevertheless, I confess to you, I always end up buying honey. Perhaps because bees represent life to me. Perhaps because I find that healthy bees and wildlife speak volumes about the overall health of a place and its people?

There are almost no trees in Iceland, and the few that exist are all in the cemeteries; as if there were no dead without trees, as if there were no trees without the dead. They are not planted alongside the grave, as in idyllic Central Europe, but right in the center of it, to force a passerby to imagine the roots down below piercing the body. I am walking with Elvar D. in the Reykjavik cemetery; he stops at a grave whose tree is still quite small; barely a year ago his friend was buried; he starts reminiscing aloud about him: his private life was marked by some secret, probably a sexual one. "Because secrets excite such irritated curiosity, my wife, my daughters, the people around me, all insisted I tell them about it. To such an extent that my relations with my wife have been bad ever since. I couldn't forgive her aggressive curiosity, and she couldn't forgive my silence, which to her was evidence of how little I trusted her." He smiled, and then: "I divulged nothing," he said. "Because I had nothing to divulge. I had forbidden myself to want to know my friends secrets, and I didn't know them." I listened to him with fascination: since childhood I had heard it said that a friend is the person with whom you share your secrets and who even has the right, in the name of friendship, to insist on knowing them. For my Icelander, friendship is something else: it is standing guard at the door behind which your friend keeps his private life hidden; it is being the person who never opens that door; who allows no one else to open it.

Not that he had not had pretty women, but their charm was always something incidental for him. What drove him toward women was a desire for revenge, or sadness and dissatisfaction, or compassion, or pity: the world of women merged for him with his country's bitter drama, in which he had participated both as persecutor and victim, and had experienced plenty of struggle and no idylls. But this woman had sprung up before him suddenly, separate from all that, separate from his life, she had come from outside, she had appeared to him, appeared not only as a beautiful woman but as beauty itself, and she proclaimed to him that one could live here in a different way and for something different, that beauty is more than justice, that beauty is more than truth, that it is more real, more indisputable, and also more accessible, that beauty is superior to everything else and that it was now permanently lost to him. This beautiful woman had shown herself to him so that he would not go on believing that he knew everything and had exhausted all the possibilities of life here.

It is not without good reason that the literary tradition of pastoral poetry can look back on an almost uninterrupted history of over two thousand years since its beginnings in Hellenism. With the exception of the early Middle Ages, when urban and court culture was extinguished, there have been variants of this poetry in every century. Apart from the thematic material of the novel of chivalry, there is probably no other subject-matter 15 that has occupied the literature of Western Europe for so long and maintained itself against the assaults of rationalism with such tenacity. This long and uninterrupted reign shows that ‘sentimental’ poetry, in Schiller’s sense of the word, plays an incomparably greater part in the history of literature than ‘naïve’ poetry. Even the idylls of Theocritus himself owe their existence not, as might be imagined, to genuine roots in nature and a direct relationship to the life of the common people, but to a reflective feeling for nature and a romantic conception of the common folk, that is, to sentiments which have their origin in a yearning for the remote, the strange and the exotic. The peasant and the shepherd are not enthusiastic about their surroundings or about their daily work. And interest in the life of the simple folk is, as we know, to be sought neither in spatial nor social proximity to the peasantry; it does not arise in the folk itself but in the higher classes, and not in the country but in the big towns and at the courts, in the midst of bustling life and an over-civilized, surfeited society. Even when Theocritus was writing his idylls, the pastoral theme and situation were certainly no longer a novelty; it will already have occurred in the poetry of the primitive pastoral peoples, but doubtless without the note of sentimentality and complacency, and probably also without attempting to describe the outward conditions of the shepherd’s life realistically. Pastoral scenes, although without the lyrical touch of the Idylls, were to be found before Theocritus, at any rate, in the mime. They are a matter of course in the satyr plays, and rural scenes are not unknown even to tragedy. But pastoral scenes and pictures of country life are not enough to produce bucolic poetry; the preconditions for this are, above all, the latent conflict of town and country and the feeling of discomfort with civilization.

I search for idyllic retreats where I could escape from rigors of my daily life. That’s the only way I could find my soul, that wanderer that refuses to be tethered to me.

I search for idyllic retreats where I could escape from the rigors of my daily life. That’s the only way I could find my soul, that wanderer that refuses to be tethered to me.

And so Ikne walked away from his idyll and got a job sharpshooting for the Perambuco guerrillas in Salvador. It wasn't an easy life, and one day he got shot in the stomach by a lead bullet. The bullet fell in love with him, of course, but she couldn't stop the slow bleed of his gastric cavity into his pancreas, and she felt terrible, which was too bad, since he'd known all along what would happen. He died; he always said he would. Someone had to take out the bullet.

It always seemed to me like Grandma led a charmed life. Simple, idyllic, slow. Making homemade canned goods and figuring out what to cook for church potlucks. It never occurred to me that she had a past full of struggles.” “Every story has its share of plot twists and surprises, as long as you don’t skip to the end or read nothing but the highlights.

If they succeed, you will not be packed off to some idyllic farm, where you can write bad poetry, we will both be executed.

Harvard University biologist David Haig has spent the last few years systematically debunking the notion that the relationship between a mother and her unborn child is anything like the rose-tinted idyll that one usually finds on the glossy covers of maternity magazines. In fact, it is anything but. Pre-eclampsia, a condition of dangerously high blood pressure in pregnant women, is brutally kick-started by nothing short of a foetal coup d’état. It begins with the placenta invading the maternal bloodstream and initiating what, in anyone’s book, is a ruthless biological heist – an in utero sting operation to draw out vital nutrients. And I’m not just talking about baby Gordon Gekkos here – I’m talking about all of us. The curtain-raiser is well known to obstetricians. The foetus begins by injecting a crucial protein into the mother’s circulation which forces her to drive more blood, and therefore more nourishment, into the relatively low-pressure placenta. It’s a scam, pure and simple, which poses a significant and immediate risk to the mother’s life. ‘The bastard!’ says Andy. ‘Shall we get some olives?’ ‘And it’s by no means the only one,’ I continue. In another embryonic Ponzi scheme, foetal release of placental lactogen counteracts the effect of maternal insulin thereby increasing the mother’s blood sugar level and providing an excess for the foetus’s own benefit. ‘A bowl of the citrus and chilli and a bowl of the sweet pepper and basil,’ Andy says to the waiter. Then he peers at me over the menu. ‘So basically what you’re saying then is this: forget the Gaddafis and the Husseins. When it comes to chemical warfare it’s the unborn child that’s top dog!’ ‘Well they definitely nick stuff that isn’t theirs,’ I say. ‘And they don’t give a damn about the consequences.’ Andy smiles. ‘So in other words they’re psychopaths!’ he says. BABY

Money is a powerful means of exploitation and oppression; but it is also the only means (apart from the most tyrannical dictatorship or the most idyllic accord) so far devised by human intelligence to regulate production and distribution automatically. For the moment, rather than concerning oneself with the abolition of money one should seek a way to ensure that money truly represents the useful work performed by its possessors. . . .

This romancing of software from years or decades ago is comparable to people’s idyllic view of life hundreds of years ago, when people were “unencumbered” by the frustrations of working with machines. Life was unfettered, perhaps, but it was also short, labor-intensive, poverty filled, and disease and disaster prone.

In La Volupté and L’Art de Jouir he gives his prescription for happiness. It is very delicate, very sentimental, and very erotic, illustrated with excerpts from imaginary classical idylls. He dislikes obscenity and obscene books (which he considers dangerous as destroying illusions) and prefers what I can only qualify as elegant poetic pornography. For him, pleasure is inexistent without sentiment. Within the limits he sets himself he shows considerable interest and knowledge in sexual technique and variations, even going beyond what is generally considered permitted with the explanation that “Tout est femme dans ce qu’on aime.

Her thoughts were drawn back to the reality of small-town country life. Their world is small; occasionally idyllic, but nearly always small.

The year used once to begin in March. That was simple and natural—to let it start on its course with the first warmer breath of returning spring. It begins now in January—which has nothing to recommend it. I am not sure that Nature does not show us it really begins on the first of October. “October!” you cry, “when all is changing and dying! when trees shed their leaves, when creepers crimson, when summer singers desert our woods, when flowers grow scanty in field or hedgerow! What promise then of spring? What glad signs of a beginning?” Even so things look at a superficial glance. Autumn, you would think, is the season of decay, of death, of dissolution, the end of all things, without hope or symbol of rejuvenescence. Yet look a little closer as you walk along the lanes, between the golden bracken, more glorious as it fades, and you will soon see that the cycle of the year’s life begins much more truly in October than at any other date in the shifting twelvemonth you can easily fix for it.

When I saw her like that in the idyllic frame of the window, I refused to believe that the woman there was the one I thought, because I couldn't bring myself to admit that life would end up resembling bad literature so much.

Coll would be a heavenly place to be a child. There are beaches and boats, everyone knows you, it’s the kind of place you leave the door open. If you’re on the island, it’s know. If you catch the ferry to the mainland, well, that’s known about too. Should you have a mishap and require the air ambulance, a helicopter will have you in a Glasgow hospital in twenty minutes, by which time the island will have learned of your fate. A mere thirteen miles of single-track road separates ‘the unspoiled end’ from ‘God’s own country’. There are local land feuds, a limited supply of fresh water, and no high school. In effect, the children leave home when they are an unfledged eleven, to travel as boarders to the secondary school in Oban. Higher education and jobs take them yet farther afield. It seems a price to pay for an apparently idyllic island life, to lose your children so young.

I wish I could send everyone in America to live under the dictatorship in Turkmenistan. Or to spend a little time in a New Delhi slum. Maybe they’d gain a little perspective about how good they have it. But I can’t. So instead, they’ll listen to politicians tell them how they’re getting screwed. Or the media telling them about all the things that can kill them. Or some YouTube influencer showing off their fake idyllic life.

Ideally, no able-bodied person would be dependent on others. That is why work is so important. The connection between work and a sense of meaning in life is innate in us because we were created to work, even in the idyllic Garden of Eden: “The Lord God took the man and put him in the garden of Eden to work it and keep it” (Gen. 2:15).

1950s housekeeping manuals – ‘A must for every new wife!’ read the text on the cover. Books like this made Roxanne smile and marvel at the fact that, not so very long ago, the image of idyllic domestic life involved an immaculately-coiffed woman in a pinny presenting dinner to her husband on his return from