Think Like a Monk: Train Your Mind for Peace and Purpose Every Day

Nonfiction | Book | Adult | Published in 2020

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Summary

Chapter Summaries & Analyses

Introduction and Part 1

Part 2

Part 3 and Conclusion

Key Figures

Themes

Index of Terms

Important Quotes

Essay Topics

Tools

Beta

Discussion Questions

Themes

Timeless Advice for Transformation

As Shetty explains in the introduction, much of his learning and advice derive from the Bhagavad Gita, or “Song of God,” which “is considered a kind of universal and timeless life manual” (xiv). In fact, it has been called “’India’s most important gift to the world’” (xiv). Shetty employs tropes of the “timeless wisdom” of the East (xv) and subverts these tropes to make them palatable to tech-weary, information-saturated, goal-driven young (and privileged) professionals. He assures them “that the monk mindset works—that ancient wisdom is shockingly relevant today” (xv). He spends the rest of the book proving this, using metaphors that span from technological to financial to natural and relying on scientific studies and visual reinforcement to illustrate the relevance to modern contexts.

He refers to “values” as “a kind of ethical GPS we can use to navigate through life” (8), a modern reference reworking the typical moral compass cliché. He is speaking to an audience whose self-definition is overdetermined by “[t]he voices of parents, friends, education, and media,” which “crowd[s] a young person’s mind” (6). When talking about dispelling negativity, Shetty again points to the Bhagavad Gita to light the way, mentioning its emphasis on the “austerity of speech” (35). He expands upon that notion to address an audience clearly accustomed to social media and its tendency toward divisive and vitriolic speech: “Remember, saying whatever we want, whenever we want, however we want, is not freedom. Real freedom is not feeling the need to say these things” (35; Shetty’s emphasis).

When discussing the significance of service, he explores how modern science legitimizes ancient wisdom: “True service doesn’t expect or even want anything in return. Nonetheless, the service itself often yields happiness, as both the Bhagavad Gita and the science show” (264). Shetty references studies in each chapter; a cursory count yields at least two dozen mentions. In this way, the ancient text supports the science, and the science proves the relevance of the ancient text.

Shetty likes to employ monetary metaphors to appeal to his audience. Shetty implores his readers to “Audit Your Life” and “assess how you spend […] time” (12). He urges readers to relinquish “false values” and tune into the “rhythms of nature” (16). He sets up the drive that leads to financial gain and the need to seek fulfillment in natural and spiritual resources as opposing goals. Later, he urges his readers to “invest” in mindfulness (156) and “amplify” personal growth (158); even gratitude is rendered in terms of investment (214). Shetty renders his philosophy in modern capitalist terminology. Ultimately, he assures readers, these investments will pay off in the form of transformation: “[W]hen you’ve uncovered your real self, you won’t even need to ask yourself what a monk would do. You can simply ask, ‘What will I do?’” (282).

From Ancient Wisdom to Modern Science: The Self and the Universe

Shetty uses scientific research to support his claims about the efficacy of mindfulness, meditation, and related monk-based practices. This bolsters the wisdom originating from pre-scientific sources and minds. Shetty brings this “timeless wisdom” into modern contexts, in this instance through scientific venues. He weaves ideas about modern science—rooted in rational, Enlightenment-era ideals—and philosophies from ancient traditions, with their emphasis on natural resources and spiritual growth. These coalesce into a narrative about progress and personal improvement that transforms into a greater search for meaning.

Shetty alerts his readers to the scientific evidence: “Even more impressively, monk wisdom can largely be supported by science, as we’ll see throughout the book” (xv). This establishes both his and his source material’s credentials, albeit in a way that privileges scientific evidence over monk-based wisdom. Shetty provides these specific points: “it’s been shown that writing in a journal [. . .] can foster growth and healing, not only mentally, but also physically” (36); “science shows that in close relationships, there’s less emotional tension between partners when they’re able to forgive each other” (41); “[m]odern science backs up the effectiveness of pranayama [breathing techniques] for myriad effects including improving cardiovascular health (86); “BMC Public Health points out that volunteering can result in lower feelings of depression and increased feelings of overall well-being” (219). While some of these examples only gesture vaguely at science, others are more concrete and mention sources. Shetty also provides a plethora of anecdotal evidence about scientific studies and end notes encompassing his research.

Shetty wants to prove the efficacy of practicing gratitude and emphasizes scientific research: “Gratitude has benefits not just for the mind but for the physical body.” And: “[s]tudies show that grateful people not only feel healthier, they’re also more likely to take part in healthy activities” (207). This connects to how the monks from whom Shetty learned practice gratitude: “And if you ask a monk what he has been given, the answer is everything. The rich complexity of life is full of gifts and lessons that we can’t always see clearly for what they are, so why not choose to be grateful for what is, and what is possible?” (221). Scientific evidence and the monk experience both encourage the readers to engage in gratitude—for their own well-being.

These ancient philosophies not only engender scientifically verifiable results, but they also provide meaning and fulfillment beyond the boundaries of self—even of earth. Shetty cites the astrophysicist Neil deGrasse Tyson: “We are all connected; to each other, biologically. To the Earth, chemically. And to the rest of the universe, atomically” (253). In this interconnectedness, the personal journey becomes universal in scope. There is comfort in connection; there is meaning beyond self-improvement. As Shetty sums up, “we must look to the universe to find true meaning in our lives” (253). This is the journey upon which Shetty encourages his audience to embark, a journey through time—from ancient wisdom to modern science—and a journey through space, along with an elevation of consciousness. If, as he argues, “[w]e are nature” and “nature is always serving,” then “[i]t follows that the only way to align properly with the universe is to serve because that’s what the universe does” (257). An exploration of self and a desire for happiness ultimately become a spiritual search for meaning and a scientific endorsement of one’s personal significance. We all play a part in what Shetty describes as a dance.

Happiness Versus Contentment: Path to Enlightenment

The book is a meditation on what it means to attain and maintain happiness—versus chasing the fleeting gratifications offered by the senses. Shetty uses the terms “monkey mind” and “monk mind” to distinguish between the two: the monkey mind is always swinging from branch to branch, in search of the next sensory experience; it is focused on the past (regret) or the future (anxiety). In contrast, the monk mind is firmly rooted in the present, grateful for what is and what is possible; it finds fulfillment in the serenity of a grounded mind, in carefully cultivated mindfulness and internal resources. Instead of continually seeking temporary contentment, Shetty urges his readers to cultivate lasting happiness.

Early in the book, he explains the difference between higher values and lower values: “Higher values propel and elevate us toward happiness, fulfillment, and meaning. Lower values demote us toward anxiety, depression, and suffering” (15). Thus, cultivating “fearlessness, purity of mind, gratitude, service and charity,” among others, sets one on the path to happiness (15). The first stage in a journey toward happiness is surrender: “’Letting go gives us freedom, and freedom is the only condition for happiness,’” as Shetty cites the writings of Thich Nhat Hanh (29). Shetty says how the senses can lead one astray: indulging in sensory pleasures, such as eating, drinking, and engaging in sexual intercourse, can proffer temporary delight but not lasting fulfillment. One might be contentedly full for a time, but one will always have to eat again. This is akin to Plato’s “Allegory of the Cave,” wherein the cave-dwellers believe the shadows on the wall—what their senses perceive—to be reality; the real world, with its bright light of truth, awaits outside. Happiness depends on an understanding of what is real, of what is meaningful, rather than whatever the current trend dictates should be desired.

Shetty discusses maya, the Sanskrit word for illusion. Shetty disabuses the conventional wisdom regarding “material goals,” which “we chase [for] personal gratification” (67). He argues that “[w]e think success”—meaning material gain or professional achievement—“equals happiness, but this idea is an illusion” (68). What should understand that “[m]aterial gratification is external, but happiness is internal” (69). The monkey mind leads one astray, focusing on accumulating wealth and accolades, while the monk mind understands the greater truth: “Happiness and fulfillment come only from mastering the mind and connecting with the soul—not from objects and attainments” (69). Shetty is after something more than helping his readers get rich quick or stay thin forever; he wants his readers to devote themselves to a higher purpose. Contentment is easy; happiness is hard. This is why the book is packed with actionable asides and specific suggestions: Shetty wants action.

When he compares the monkey mind to the monk mind, he explores their relative levels of maturity, from the monkey that indulges in the childlike impulsivity of instant gratification to the monk who engages in thoughtful reflection of the lasting effects of delayed gratification. Shetty emphasizes routine over chaos; intellect over senses; mindfulness over thoughtlessness; and self-control over self-indulgence. These dichotomies serve to highlight the hard work involved in happiness, rather than the easy and fleeting pleasures of contentment. The value of detachment, crucial to self-control, is key; it is about “doing the right thing because it needs to be done, without worrying about success or failure” (164). As Shetty says, “detachment is not a destination one arrives at, but a process one must constantly, consciously undertake” (165-66). Happiness, too, is a journey—fraught with obstacles and complications—not a simple destination. Contentment keeps one mired in monkey mind, while happiness encourages one to travel, always, toward the monk’s more enlightened mind.