What is another word for meditate on?

Pronunciation: [mˈɛdɪtˌe͡ɪt ˈɒn] (IPA)

Meditation is a therapeutic practice that has been followed for ages. It involves sitting in calmness and focusing on one's thoughts, emotions, or surroundings. To meditate on something means to contemplate, ponder, reflect, or deliberate on it. It's a way of achieving mental clarity and peace. One can also contemplate, ruminate, muse, or mull over something for deep understanding and connection. To think over, chew on, or brood over can also be used to convey the same meaning. Overall, finding synonyms for "meditate on" is a great way to enhance one's mindfulness and inner peace.

What are the hypernyms for Meditate on?

A hypernym is a word with a broad meaning that encompasses more specific words called hyponyms.

What are the opposite words for meditate on?

Meditate on is a phrase that means to contemplate or ponder over something. The opposite of meditate on is to ignore or dismiss. When you ignore something, you leave it unacknowledged and do not spend any time thinking about it. Another antonym for meditate on is to distract or divert your attention away from something. When you divert your attention, you shift your focus to something else and do not pay any heed to the issue that required contemplation. Alternatively, you could also describe an antonym for meditate on as to rush or to hurry along, which insinuates that you don't have the time to sit and think.

What are the antonyms for Meditate on?

Famous quotes with Meditate on

  • Watch for good times to retreat into yourself. Frequently meditate on how good God is to you.
    Thomas a Kempis
  • Just as, when we touch a live wire, the electric force infuses itself into our body, when we deeply meditate on God the power of the whole universe seeks entry into our personality.
    Swami Krishnananda
  • We (Goethe and Herder) had not lived together long in this manner when he confided to me that he meant to be competitor for the prize which was offered at Berlin, for the best treatise on the origin of language. His work was already nearly completed, and, as he wrote a very neat hand, he could soon communicate to me, in parts, a legible manuscript. I had never reflected on such subjects, for I was yet too deeply involved in the midst of things to have thought about their beginning and end. The question, too, seemed to me in some measure and idle one; for if God had created man as man, language was just as innate in him as walking erect; he must have just as well perceived that he could sing with his throat, and modify the tones in various ways with tongue, palate, and lips, as he must have remarked that he could walk and take hold of things. If man was of divine origin, so was also language itself: and if man, considered in the circle of nature was a natural being, language was likewise natural. These two things, like soul and body, I could never separate. Silberschlag, with a realism crude yet somewhat fantastically devised, had declared himself for the divine origin, that is, that God had played the schoolmaster to the first men. Herder’s treatise went to show that man as man could and must have attained to language by his own powers. I read the treatise with much pleasure, and it was of special aid in strengthening my mind; only I did not stand high enough either in knowledge or thought to form a solid judgment upon it. But one was received just like the other; there was scolding and blaming, whether one agreed with him conditionally or unconditionally. The fat surgeon (Lobstein) had less patience than I; he humorously declined the communication of this prize-essay, and affirmed that he was not prepared to meditate on such abstract topics. He urged us in preference to a game of ombre, which we commonly played together in the evening.
    Johann Gottfried Herder

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