classes ::: quote,
children ::: concentration (quotes)
branches :::

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:concentration (quotes)


grades of Samadhi ::: But in the Rajayogic Samadhi there are different grades of status, - that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable.

by concentrate we can know ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself.

on the ideal ::: Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.

by essence ::: This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it in an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.

third process of concentration - by stilling the mind ::: A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altoge ther. This may be done by various ways; one is to stand back from the mental action altoge ther not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.

all receiving concentration ::: Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.

Concentration on a precise goal is helpful to development.

The more we concentrate on the goal, the more it blossoms forth and becomes precise.

"Knowledge can only come by conscious identity, for that is the only true knowledge,-existence aware of itself."
There is always some kind of unconscious identification with the surrounding people and things; but by will and practice one can learn to concentrate on somebody or something and to get consciously identified with this person or this thing, and through this identification you know the nature of the person or the thing.

Nothing is impossible for one who is attentive.

It is said that the faculty of concentrated attention is at the source of all successful activity. Indeed the capacity and value of a man can be measured by his capacity of concentrated attention.2
In order to obtain this concentration, it is generally recommended to reduce one's activities, to make a choice and confine oneself to this choice alone, so as not to disperse one's energy and attention. For the normal man, this method is good, sometimes even indispensable. But one can imagine something better.

At times I try to silence the mind, at times to surrender and at times to find my psychic being.
Thus I cannot fix my attention on a single thing. Which one should I try first?
All should be done and each one when it comes spontaneously.


--- BLACKBOARD
  One can learn how to identify oneself. One must learn. It is indispensable if one wants to get out of one's ego. For so long as one is shut up in one's ego, one can't make any progress.
  How can it be done?:There are many ways. I'll tell you one.

  When I was in Paris, I used to go to many places where there were gatherings of all kinds, people making all sorts of researches, spiritual (so-called spiritual), occult researches, etc. And once I was invited to meet a young lady (I believe she was Swedish) who had found a method of knowledge, exactly a method for learning. And so she explained it to us. We were three or four (her French was not very good but she was quite sure about what she was saying!); she said: "It's like this, you take an object or make a sign on a blackboard or take a drawing - that is not important - take whatever is most convenient for you. Suppose, for instance, that I draw for you... (she had a blackboard) I draw a design." She drew a kind of half-geometric design. "Now, you sit in front of the design and concentrate all your attention upon it - upon that design which is there. You concentrate, concentrate without letting anything else enter your consciousness - except that. Your eyes are fixed on the drawing and don't move at all. You are as it were hypnotised by the drawing. You look (and so she sat there, looking), you look, look, look.... I don't know, it takes more or less time, but still for one who is used to it, it goes pretty fast. You look, look, look, you become that drawing you are looking at. Nothing else exists in the world any longer except the drawing, and then, suddenly, you pass to the other side; and when you pass to the other side you enter a new consciousness, and you know."
   We had a good laugh, for it was amusing. But it is quite true, it is an excellent method to practise. Naturally, instead of taking a drawing or any object, you may take, for instance, an idea, a few words. You have a problem preoccupying you, you don't know the solution of the problem; well, you objectify your problem in your mind, put it in the most precise, exact, succinct terms possible, and then concentrate, make an effort; you concentrate only on the words, and if possible on the idea they represent, that is, upon your problem - you concentrate, concentrate, concentrate until nothing else exists but that. And it is true that, all of a sudden, you have the feeling of something opening, and one is on the other side. The other side of what?... It means that you have opened a door of your consciousness, and instantaneously you have the solution of your problem. It is an excellent method of learning "how" to identify oneself. TM, QA 1953,

why develop concentration?:

--- CONC AND WILL
  "From the point of view of action (physical action), it is the will: you must work and build up an unshakable will. From the intellectual point of view, you must work and build up a power of concentration which nothing can shake. And if you have both, concentration and will, you will be a genius and nothing will resist you." - The Mother

  concentrate on the Divine ::: "By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object. - Sri Aurobindo"

--- CAN BE DEVELOPED BY TRAINING
def and utility of concentration ::: It is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will that flickers out like a candle.

must be cultivated ::: The will, the concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can.
But the thought "What's the use?" must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.

--- ON WHAT TO CONCENTRATE ON
"It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal -and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga." - Sri Aurobindo, Synthesis of Yoga, The Divine Works, Self-Consecration

--- THE GIFTS OF CONCENTRATION
"By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object." - Sri Aurobindo,Synthesis of Yoga, The Integral Knowledge, Concentration

--- CONCENTRATING THE ATTENTION
no spiritual obstacle can resist concentration ::: Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.

And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. And the value of an individual is proportionate to the value of his attention.

And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it.

--- THE KEY
There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key.

--- THE BEST
You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.

The third way of concentration ::: "A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altoge ther. This may be done by various ways; one is to stand back from the mental action altoge ther not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline."

--- CONCENTRATION IN THE CENTRE OF ASPIRATION
It is always better to try to concentrate in a centre, the centre of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the energies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and a total silence. And then not to move at all. Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for it one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the receptivity - to be silent, as totally silent as possible, in an attentive concentration, and then be still.

If one succeeds in this, then, when everything is over, when one comes out of meditation, some time later - usually not immediately - from within the being something new emerges in the consciousness: a new understanding, a new appreciation of things, a new attitude in life - in short, a new way of being.

--- CENTRES FOR CONCENTRATION
The nature of the meditation depends on the part of the being in which one is centred at the time. In the body (rather the subtle body than the physical, but connected with the corresponding parts in the gross physical body also) there are centres proper to each level of the being. There is a centre at the top of the head and above it which is that of the abovemind or higher consciousness; a centre in the forehead between the eyebrows which is that of the thinking mind, mental will, mental vision; a centre in the throat which is that of the expressive or externalising mind: these are the mental centres.

Below comes the vital-the heart (emotional), the navel (the dynamic life-centre), another below the navel in the abdomen which is the lower or sensational vital centre. Finally, at the bottom of the spine is the Muladhara or physical centre. Behind the heart is the psychic centre. If one concentrates in the head as many do it is a mental-spiritual meditation one seeks for, if in the heart it is a psychic meditation; these are the usual places where one concentrates. But what rises up first or opens first may not be the mental or psychic, but the emotional or the vital; that depends on the nature-for whatever is easiest to open in it, is likely to open first. If it is in the vital, then the meditation tends to project the consciousness into the vital plane and its experiences. But from that one can get to the psychic by drawing more and more inwards, not getting absorbed into the vital experiences but separating oneself and looking at them with detachment as if one were deep inside and observing things outside oneself. Similarly one can get the mental experiences by concentrating in the thought and by it bringing a corresponding experience, e.g. the thought of all being the Brahman, or one can draw back from the thought also and observe one's own thoughts as outside things until one enters into the silence and the pure spiritual experience.

One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.

This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital- physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised.

The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.

I was very glad to get your letter and especially to know that you are more at peace. That is what is first needed, the settling down of a natural peace and quiet in the nature-the spiritual peace is a bigger thing that can come afterwards.
Then as to concentration. Ordinarily the consciousness is spread out everywhere, dispersed, running in this or that direction, after this subject and that object in multitude. When anything has to be done of a sustained nature, the first thing one does is to draw back all this dispersed consciousness and concentrate.

It is then, if one looks closely, found to be concentrated in one place and on one occupation, subject or object-as when you are composing a poem or a botanist is studying a flower.

--- YOGIC CONC
The place is usually somewhere in the brain, if it is the thought, in the heart if it is the feeling in which one is concentrated. The Yogic concentration is simply an extension and intensification of the same thing. It may be on an object as when one does tratak on a shining point-then one has to concentrate so that one sees only that point and has no other thought but that. It may be on an idea or a word or a name, the idea of the Divine, the word OM, the name Krishna, or a combination of idea and word or idea and name. But, farther, in Yoga one also concentrates in a particular place. There is the famous rule of concentrating between the eyebrows-the centre of the inner mind, of occult vision, of the will is there. What you do is to think firmly from there on whatever you make the object of your concentration or else try to see the image of it from there. If you succeed in this, then after a time you feel that your whole consciousness is centred there in that place-of course for the time being. After doing it for some time and often, it becomes easy and normal.

I hope this is clear. Well, in this Yoga, you do the same, not necessarily at that particular spot between the eyebrows, but anywhere in the head or at the centre of the chest where the physiologists have fixed the cardiac centre. Instead of concentrating on an object, you concentrate in the head in a will, a call for the descent of the peace from above or, as some do, an opening of the unseen lid and an ascent of the consciousness above. In the heart-centre one concentrates in an aspiration, for an opening, for the presence or living image of the Divine there or whatever else is the object. There may be japa of a name but, if so, there must also be a concentration on it and the name must repeat itself there in the heart-centre.

It may be asked what becomes of the rest of the consciousness when there is this local concentration? Well, it either falls silent as in any concentration or, if it does not, then thoughts or other things may move about, as if outside, but the concentrated part does not attend to them or notice. That is when the concentration is reasonably successful.

One has not to fatigue oneself at first by long concentration if one is not accustomed, for then in a jaded mind it loses its power or value. One can "relax" and meditate instead of concentrating. It is only as the concentration becomes normal that one can go on for a longer and longer time.

There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits you.

You can concentrate on the sun, but to concentrate on the Divine is better than to concentrate on the sun.

You can concentrate the consciousness anywhere in any centre. You have only to think of yourself as centrally there and try to fix and keep that. A strain or any effort to do so is not necessary but a quiet and steady dwelling in the idea.

Most people associate consciousness with the brain or mind because that is the centre for intellectual thought and mental vision, but consciousness is not limited to that kind of thought or vision. It is everywhere in the system and there are several centres of it, e.g., the centre for inner concentration is not in the brain but in the heart,-the originating centre of vital desire is still lower down.

The two main places where one can centre the consciousness for Yoga are in the head and in the heart-the mind-centre and the soul-centre.

One has to open through concentration in the heart centre or above the head, in the former case to the psychic, in the latter to the higher Truth. But without the psychic preparation or at least a thorough purification of the being, the latter course is not safe.

It may be better to concentrate in the heart rather than in the mind, offer yourself from there and call the Mother into the heart leaving the thoughts to fall silent of themselves. Otherwise with the present method you have simply to persevere till the present brief and imperfect stillings of the mind become longer and deeper.

The concentration in the heart is what brings about the opening of the psychic which is your principal need. If the concentration has brought about a feeling which makes you judge clearly all the other movements and see their nature, then the psychic is already in action. For this is the psychic feeling which brings with it a clear insight into the nature of all movements that come and makes it easy to reject what has to be rejected and keep the right attitude and perception. It does not matter about the image of the Mother It is her presence whether in form or not that has to be felt always and this the psychic opening will surely bring.

It [concentration in the heart] is the best to "start with"-but as you have already started with success on the two higher centres, there is no reason why you should discontinue that. The other you may try from time to time when you find a sufficient quietude. Concentration there leads-or should lead-to the psychic opening.

Concentration in the heart is best aided if possible by the power and light descending from above the head.

At the top of the head or above it is the right place for Yogic concentration in reading or thinking.

Brain concentration is always a tapasya and necessarily brings a strain. It is only if one is lifted out of the brain mind altoge ther that the strain of mental concentration disappears.
- Sri Aurobindo, Letters on Yoga - II

class:quote



see also :::

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or
join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers



now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

PRIMARY CLASS

quote
SIMILAR TITLES
concentration (quotes)

DEFINITIONS


TERMS STARTING WITH


TERMS ANYWHERE



QUOTES [0 / 0 - 0 / 0]


KEYS (10k)


NEW FULL DB (2.4M)


*** WISDOM TROVE ***

*** NEWFULLDB 2.4M ***


IN CHAPTERS [0/0]









WORDNET



--- Overview of noun concentration_

The noun concentration has 7 senses (first 6 from tagged texts)
                
1. (25) concentration ::: (the strength of a solution; number of molecules of a substance in a given volume)
2. (5) concentration, density, denseness, tightness, compactness ::: (the spatial property of being crowded together)
3. (3) concentration ::: (strengthening the concentration (as of a solute in a mixture) by removing diluting material)
4. (2) concentration ::: (increase in density)
5. (2) concentration, engrossment, absorption, immersion ::: (complete attention; intense mental effort)
6. (1) concentration ::: (bringing together military forces)
7. assiduity, assiduousness, concentration ::: (great and constant diligence and attention)


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun concentration_

7 senses of concentration                      

Sense 1
concentration
   => property
     => attribute
       => abstraction, abstract entity
         => entity

Sense 2
concentration, density, denseness, tightness, compactness
   => spacing, spatial arrangement
     => placement, arrangement
       => position, spatial relation
         => relation
           => abstraction, abstract entity
             => entity

Sense 3
concentration
   => strengthening
     => increase, step-up
       => change of magnitude
         => change
           => action
             => act, deed, human action, human activity
               => event
                 => psychological feature
                   => abstraction, abstract entity
                     => entity

Sense 4
concentration
   => increase
     => change, alteration, modification
       => happening, occurrence, occurrent, natural event
         => event
           => psychological feature
             => abstraction, abstract entity
               => entity

Sense 5
concentration, engrossment, absorption, immersion
   => attention
     => faculty, mental faculty, module
       => ability, power
         => cognition, knowledge, noesis
           => psychological feature
             => abstraction, abstract entity
               => entity

Sense 6
concentration
   => assembly, assemblage, gathering
     => group action
       => act, deed, human action, human activity
         => event
           => psychological feature
             => abstraction, abstract entity
               => entity
       => event
         => psychological feature
           => abstraction, abstract entity
             => entity

Sense 7
assiduity, assiduousness, concentration
   => diligence, industriousness, industry
     => determination, purpose
       => resoluteness, firmness, firmness of purpose, resolve, resolution
         => trait
           => attribute
             => abstraction, abstract entity
               => entity


--- Hyponyms of noun concentration_

5 of 7 senses of concentration                    

Sense 1
concentration
   => titer, titre
   => hydrogen ion concentration
   => molality, molal concentration
   => molarity, molar concentration, M

Sense 3
concentration
   => pervaporation

Sense 4
concentration
   => compaction, compression, concretion, densification
   => rarefaction

Sense 5
concentration, engrossment, absorption, immersion
   => focus, focusing, focussing, focal point, direction, centering
   => specialism
   => study

Sense 7
assiduity, assiduousness, concentration
   => intentness, engrossment
   => singleness


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun concentration_

7 senses of concentration                      

Sense 1
concentration
   => property

Sense 2
concentration, density, denseness, tightness, compactness
   => spacing, spatial arrangement

Sense 3
concentration
   => strengthening

Sense 4
concentration
   => increase

Sense 5
concentration, engrossment, absorption, immersion
   => attention

Sense 6
concentration
   => assembly, assemblage, gathering

Sense 7
assiduity, assiduousness, concentration
   => diligence, industriousness, industry




--- Coordinate Terms (sisters) of noun concentration_

7 senses of concentration                      

Sense 1
concentration
  -> property
   => actinism
   => isotropy, symmetry
   => anisotropy
   => characteristic, device characteristic
   => connectivity
   => duality, wave-particle duality
   => heredity, genetic endowment
   => age
   => manner, mode, style, way, fashion
   => constitution, composition, physical composition, makeup, make-up
   => consistency, consistence, eubstance, body
   => disposition
   => tactile property, feel
   => optics
   => visual property
   => olfactory property, smell, aroma, odor, odour, scent
   => sound property
   => fullness, mellowness, richness
   => taste property
   => saltiness
   => edibility, edibleness
   => bodily property
   => physical property
   => chemical property
   => sustainability
   => strength
   => concentration
   => weakness
   => temporal property
   => viability
   => spatial property, spatiality
   => magnitude
   => degree, grade, level
   => size
   => hydrophobicity
   => analyticity
   => compositeness
   => primality
   => selectivity
   => vascularity
   => extension
   => solvability, solubility
   => unsolvability, insolubility

Sense 2
concentration, density, denseness, tightness, compactness
  -> spacing, spatial arrangement
   => openness
   => distance
   => distribution, dispersion
   => concentration, density, denseness, tightness, compactness

Sense 3
concentration
  -> strengthening
   => concentration

Sense 4
concentration
  -> increase
   => augmentation
   => concentration
   => explosion
   => jump, leap
   => runup, run-up
   => waxing

Sense 5
concentration, engrossment, absorption, immersion
  -> attention
   => concentration, engrossment, absorption, immersion
   => mental note
   => watchfulness, wakefulness, vigilance, alertness

Sense 6
concentration
  -> assembly, assemblage, gathering
   => mobilization, mobilisation
   => convocation, calling together
   => meeting, coming together
   => congregation, congregating
   => convention, convening
   => concentration

Sense 7
assiduity, assiduousness, concentration
  -> diligence, industriousness, industry
   => assiduity, assiduousness, concentration
   => sedulity, sedulousness
   => studiousness




--- Grep of noun concentration_
concentration camp
concentration gradient



IN WEBGEN [10000/0]




convenience portal:
recent: Section Maps - index table - favorites
Savitri -- Savitri extended toc
Savitri Section Map -- 1 2 3 4 5 6 7 8 9 10 11 12
authors -- Crowley - Peterson - Borges - Wilber - Teresa - Aurobindo - Ramakrishna - Maharshi - Mother
places -- Garden - Inf. Art Gallery - Inf. Building - Inf. Library - Labyrinth - Library - School - Temple - Tower - Tower of MEM
powers -- Aspiration - Beauty - Concentration - Effort - Faith - Force - Grace - inspiration - Presence - Purity - Sincerity - surrender
difficulties -- cowardice - depres. - distract. - distress - dryness - evil - fear - forget - habits - impulse - incapacity - irritation - lost - mistakes - obscur. - problem - resist - sadness - self-deception - shame - sin - suffering
practices -- Lucid Dreaming - meditation - project - programming - Prayer - read Savitri - study
subjects -- CS - Cybernetics - Game Dev - Integral Theory - Integral Yoga - Kabbalah - Language - Philosophy - Poetry - Zen
6.01 books -- KC - ABA - Null - Savitri - SA O TAOC - SICP - The Gospel of SRK - TIC - The Library of Babel - TLD - TSOY - TTYODAS - TSZ - WOTM II
8 unsorted / add here -- Always - Everyday - Verbs


change css options:
change font "color":
change "background-color":
change "font-family":
change "padding":
change "table font size":
last updated: 2022-05-07 20:35:06
118924 site hits