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I will take this opportunity to voice a few criticisms I have of the book but before I do so I need to make clear that these criticisms are not of the Big Mind Process but of "the book." I have not had the opportunity to be personally taken through the Big Mind Process and would certainly enjoy the chance were it made available. Many of the reviews here seem to be of the Process itself but I am reviewing the book.
#1) Although the book is, I would say, an ok introduction to the Big Mind Process (it is only ok because it utilizes the sort of soft, fuzzy language authors sometimes use when they want to walk fine lines and either not offend anyone or appeal to everyone), the issue here is that someone reading this book cannot implement the Big Mind Process individually in their own home by themselves -- in order for the Big Mind Process to work, one needs a facilitator. Just one person cannot play both roles of the facilitator and answerer at the same time. This means that, having read this book, you will have to find someone who can take you through the process which probably means going to a Big Mind retreat. I was under the vague assumption when I bought the book that it would be possible to perform the Big Mind Process by one's self in the privacy of one's own home, but, even if it is possible, this book does not explain how this could be done and, frankly, doing solo Big Mind just does not seem possible. Therefore, this book is more like a facilitator's guide than a personal self-help manual. After reading it, you are actually somewhat more prepared to do Big Mind on someone else than yourself.
2) I think that the book may even be harmful to someone wanting to engage personally in the Big Mind Process. At least certain elements of the Big Mind Process may be hurt. Why? It's the same thing as with koans. If you want to really study koans, you need to meditate on them. If you read koans and then are given the "answers" regarding what they mean right away, they are thus diffused.
The Big Mind Process seems to be potentially useful on a couple of levels: a) it can lead someone to a satori-like experience of "awakening" and/or paradigm flipping similar to that which is often described in books about students using koans, and b) it may have theraputic value in that it allows users to explore and give voice to certain elements of their psyche which they may have been repressing and/or failing to give voice to (this might be a very useful process for couples wanting to improve their communication, for instance), but all within a Zen Buddhist framework. I believe that the satori-like experience which someone being taken through the process may experience is the result of being asked, by a facilitator, a series of "leading questions," which, framed in a very specific way (in this case, a Zen Buddhist framework), ultimately lead to certain inevitable answers. What happens is that the answerer, by being asked these certain questions within this particular and specific framework, ultimately end up answering in certain inevitable ways which ultimately leads to a satori-like expereince because the answerer feels shocked that they, as Roshi posits in the book, always had the answers "within them" the whole time. However, the answers weren't really inside them the whole time, the answerer was just lead in such a way to answer certain questions inevitably. It is really a matter of framing certain questions in certain ways so that certain answers are inevitable.
If you doubt this just ask yourself, "Do all roads lead to Big Mind?" What if I did the same process but, instead of positing that Big Mind and Big Heart as the two biggest and most important elements within the hierarchy of voices, I posited there was, instead, Big Chaos and Big Hate. By telling the answerer that Big Chaos and Big Hate were the two most important elements in the hierarchy, I could then, just through a series of leading question, get people to tell me why chaos and hate are central, vital, and ultimately determining. I could say, for instance, I want to talk to Big Hate and, having posited that it is the most important element of the psyche, have the answerer tell me that hatred of all mankind is the central core of our being. Then I'd say, "Look, it was inside you the whole time..."
However, as a Buddhist, I agree that a Big Mind Big Heart framework is correct, or, at the very least, helpful, in that it posits love and inter-being as central; but, the importance of framing and leading by the facilitators is certainly downplayed in the book for more mystical mish mashy type language about how all the answers are already inside, etc.
The reason why the book may hurt someone wishing to have a satori-like experience resulting from a Big Mind session is that it seems to me that it would work best if you didn't know how it worked. The whole idea of Big Mind is working through the various voices oneself, having to think about what the different voices mean and why they are important. A third of the book describes the different voices and gives examples of the types of things they may say. If you read the whole book and then went in for a professional Big Mind Process session, I'd imagine that it would be hard to not have your answers colored by the examples given in the book. They might influence your answers. I think that, like going to a magic show, it would be best to know less rather than more. That is, unless what you really want to do is be a facilitator and try and perform Big Mind on your friends.
However, if you are just interested in the theraputic advantages of using the Big Mind Process, reading this book probably will not hurt at all. It is useful to know what some of the different possible voices are which you may use in a session. This way you can perhaps give voice to certain elements of your mind which had not been directly addressed before. I also think that the Zen Buddhist way of framing the hierarchy of voices is useful because of its stress on non-dual thinking.
I am actually rather impressed by the Big Mind Big Heart Process. It seems to me that it may indeed be valuable for a number of reasons. I think that it has theraputic possibilities which may be very useful to someone who is working from an Eastern philosophical tradition -- as it can help with emotional and/or mental issues outside of spiritual practice which might not have normally been helped easily by meditation alone, but BMP can also focus and direct spiritual practice by leading one through a series of thought experiements where life and spiritual thoughts are dialectically integrated into a nondual union.
The problem with the book is that 1) you cannot perform Big Mind on yourself (and, if you can, the book does not say how, but it seems to me that the BMP would work best facilitated by someone else), and 2) it might give away too much for those hoping to have a sort of conversion experience (satori) which probably would be more likely to happen to those who know the least about the BMP and how it works.