[A]nd soon now we shall go out of the house and go into the convulsion of the world, out of history into history and the awful responsibility of Time.
Interpretation
This quote reflects on the transition from personal experiences to the broader, often chaotic world and the heavy burden of time.
Robert Penn Warren's quote delves into the profound journey of life as we leave the confines of our personal experiences and engage with the larger forces of the world. It highlights the inevitable clash between individual history and the collective tumult of life, emphasizing the weight of time's passage and the responsibilities that come with it. The 'convulsion of the world' symbolizes the unpredictability and chaos present in life, while 'the awful responsibility of Time' suggests a deep awareness of our actions and their consequences as we navigate through history.
In practice
During a graduation speech, one could use this quote to emphasize the transition students will face as they leave school.
...the air so still it aches like the place where the tooth was on the morning after youβve been to the dentist or aches like your heart in the bosom when you stand on the street corner waiting for the light to change and happen to recollect how things once were and how they might have been yet if what happened had not happened.
The poem is a little myth of man's capacity of making life meaningful.
And what we students of history always learn is that the human being is a very complicated contraption and that they are not good or bad but are good and bad and the good comes out of the bad and the bad out of the good, and the devil take the hindmost.
Yet the definition we have made of ourselves is ourselves. To break out of it, we must make a new self. But how can the self make a new self when the selflessness which it is, is the only substance from which the new self can be made?
So little time we live in Time,_x000D_ _x000D_ And we learn all so painfully,_x000D_ _x000D_ That we may spare this hour's term_x000D_ _x000D_ To practice for Eternity.
For what is a poem but a hazardous attempt at self-understanding: it is the deepest part of autobiography.
To say! To know how to say! To know how to exist via the written voice and the intellectual image! This is all that matters in life; the rest is men and women, imagined loves and factitious vanities, the wiles of our digestion and forgetfulness, people squirming β like worms when a rock is lifted β under the huge abstract boulder of the meaningless blue sky.
Ask yourself these two questions: Do I remember at every moment that I am dying, and that everyone and everything else is, and so treat all beings at all times with compassion? Has my understanding of death and impermanence become so keen and so urgent that I am devoting every second to the pursuit of enlightenment? If you can answer "yes" to both of these, then you really understand impermanence.
Let's develop theories, patiently and honestly thinking them out, in order to promptly act against them β acting and justifying our actions with new theories that condemn them. Let's cut a path in life and then go immediately against that path. Let's adopt all the poses and gestures of something we aren't and don't even wish to be, and don't even wish to taken for being.
Last I checked, Bill Gates was worth $50 billion. If the average employed adult, who is walking in a hurry, will pick up a quarter from the sidewalk, but not a dime, then the corresponding amount of money given their relative wealth that Bill Gates would ignore if he saw it lying on the street is $25,000.
What our generation has forgotten is that the system of private property is the most important guarantee of freedom, not only for those who own property, but scarcely less for those who do not. It is only because the control of the means of production is divided among many people acting independently that nobody has complete power over us, that we as individuals can decide what to do with ourselves.
Truth is much too complicated to allow anything but approximations.
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