5 minutes is 300 seconds

http://consciousness.arizona.edu/

The Barbara Schneider Foundation – a brief summary

Most of the world, connected tightly by digital devices, fiber-optics, and touchscreens, is well aware that we have a problem with use of force by law enforcement. In fact it is not uncommon for the average person in the United States to be acquainted with someone who has been the victim of brutal and outdated forms of police training and often times also to have been a victim themselves. This is especially true for people of color, persons with brain diseases, individuals who do not conform to gender-binary norms – and if you’re several or all of these things, life in America is feudal. And it’s all over the news – every day there are videos of more shootings, more police officers being released despite having blood on their hands. You know it sucks. Everyone knows it sucks – not least of all the police themselves.

But despite the huge public awareness of the problem, there is very little discussion or awareness of possible solutions. Why is that? Certainly, for many people, the mistake is to assume that there are no solutions to the use of force problem or to police brutality. This is actually quite understandable. Why should the average citizen, who is pretty much voiceless and without any influence over the police, be expected to understand how to stop police-related killings?  In our western world the preference of media entities and of lawmakers is to stagnate any real progress in the realm of public safety or social equality, and subsequently tragedies continue to occur and the police continue to have suboptimal training. The police themselves (with the exception of some groups) have, without adequate education or funding or support, been absolutely unable to be the nation’s emergency psychiatrists, even though they are generally expected to be. But thanks to the federal and state governments there is no money or space for individuals with sickness, and the cycle of death and pain continues. The natural tendency of individuals at the level of the community, then, is to be upset – the media can make a lot more money by perpetuating and dramatizing that problem rather than helping to solve it. Those who remain unaware that this is a systemic issue of a lack of training continue to be upset with one another, and upset at the police, when disaster strikes again and again. It makes sense, even though it’s terrible. So it’s not surprising that the problem persists overall.

But there are solutions. Despite the fact that your local and state government have absolutely no time, money, or compassion for the individuals suffering at its own hand from mental illness, drug abuse, or personal crisis, there are a handful of individuals within that system who have helped to make some progress. And above and beyond that there are truly miraculous grassroots efforts to improve circumstances for individuals in crisis who have to face off with police – these are tiny groups of advanced trainers who teach law enforcement officials and police how to better handle these situations peacefully. Larger still is the contribution of individuals – doctors, nurses, social workers, advocates, community organizers, families, friends, clergy, artists – the burden continues to remain on medically unskilled persons to bear the emotional weight of their troubled loved ones. Out of these massive support networks, and the associated tragedies, a number of groups have emerged to offer the world’s most advanced training in crisis intervention. Various survivors of police encounters, police trainers and officers themselves, and other healthcare, emergency medicine, and psychiatric experts are the meat and bones of these entities, who are few in number but great in power. With great pleasure I am describing to you groups like Minnesota’s own Barbara Schneider Foundation – a nonprofit that focuses on the CIT model of crisis intervention.

I have spent some time speaking, teaching, and consulting with this group in particular about my own experiences. This past January I also wrote their director a brief proposal  that articulated my understanding of the work BSF is accomplishing and my small vision for how it might be improved. In summary it is my opinion from experience and academic training that the brain sciences (and particularly the areas of affective neuroscience, developmental neuroscience, and psychiatry) will in coming years offer a revolutionary and unparalleled set of solutions and strategies for communities and nations to address the issues of brain disease, extreme personal crises, and the psychiatric stability of the public. The World Health Organization is of the opinion that by 2030, depression will be the leading cause of disability on earth. I would rather not cite statistics on how many persons with mental illness are killed by police every year – just go read about it yourself. The brain is the source of these mysterious issues, and it is through an accumulated world history of powerful, personal, and sometimes tragic anecdotes, combined with new and nearly mystical insights into our own existence through the study of the nervous system, that will begin to alleviate the suffering of so many. This must start with basic empirical research at the level of how mental health crises emerge in the brain, in the moment, and in the world – hence, ‘3 levels of the mental health crisis.’

enjoy.

BSF PROPOSAL

-iv

The Tibetan Book of the Dead (pt1)

By thus being set face to face, however weak the mental faculties may be, there is no doubt of one’s gaining Liberation. Yet, though so often set face to face, there are classes of men who, having created much bad karma, or having failed in observance of vows, or, their lot [for higher development] being altogether lacking, prove unable to recognize: their obscurations and evil karma from covetousness and miserliness produce awe of the sounds and radiances, and they flee. [If one be of these classes], then, on the Fourth Day, the Bhagavān Amitābha and his attendant deities, together with the light-path from the Preta-loka, proceeding from miserliness and attachment, will come to receive one simultaneously.

I’ve gotta admit it, guys. The Tibetan Book of the Dead is really messing with me.

Tibetan Book of the Dead? What’s that? Google it. Read it. There are a few different editions and .pdfs you can find online [if you’re too cool to go to your local bookstore]. Many of them have commentaries and commentaries and commentaries and commentaries throughout or preceding the text. Whether or not that’s helpful for you is completely your choice. When I first starting reading this text towards the end of last year it was fantastically fascinating.

Here is a book that seems practical. In fact, books about death seem extremely and incomparably useful for any human being that might have to…you know…..anyway.

In extremely lucid and relatable language this text (AKA the English translation I quoted above) describes the process of death. Whether or not the authors of this arcane, ancient anomaly managed to accurately articulate the post-humous experiences of sentient beings is unknown. But in any case the document serves as an incredible artifact and, for me personally (and many others), a touching and eerie account.

Contemplative Cops: Using Meditation in Law Enforcement

Should law enforcement officers engage in on-the-job meditation practices as a regular part of training or workflow? Might the use of certain contemplative exercises such as mindfulness training enhance the ability of police officers to perform their job safely (or recover afterwards)? Or, more simply: would meditating be good for cops? Should the police meditate? This note is written in response to a few online publications about this question that briefly describe the increasing osmosis between law enforcement and intentional, secular meditation practice. Only several online pieces from the early 2000s will be discussed [rather than the history/subject matters of police practice & contemplative practice in general]. If anyone doubts that exploring all possible strategies to reduce police violence is important, let’s just step into the comment area. Before initiating or joining any critical conversation about something as subjective as meditation (or something as serious as law enforcement) we might want to take a few things into consideration.

First, as your author, I am not [& never have been] ordained or certified as a meditation teacher — nor as a law enforcement officer. This places me in a position of relative inexperience when it comes to the following topics, and I encourage any and all from these communities to provide input (or contact me at iandoyleolson@gmail.com). My relevant expertise will be mentioned below but it is not of primary importance for our conversation anyway.

Second, both law enforcement and meditation are kind of hard to talk about with any truth or accuracy. This is because law enforcement and meditation are both quite common and and varied – they happen all over the place, and in a lot of different ways. This piece of writing you are looking at is coming from someone with no experience as a police officer and no authority on meditation. This means that we will fail in covering the breadth and scope of both of these practices…oh well.

Third, the observations to come are not meant to be judgmental or laden with approval/disapproval – they are simply observations. Those individuals working in both the meditation & law enforcement communities have my support, & it is from a place of interest that I enter the discussion about them.

Why would the police meditate? (We’re talking about on-the-job meditation – not any personal practice at home.) There have been a few internet publications about this recently [see list below]. There are at least some of us who are of the opinion that when it comes to police and law enforcement, the United States is in a crisis. This crisis, as described by Buddhist dharma teacher and former police officer Cheri Maples, is characterized by “[an] unnecessary use of force, racial profiling, militarization of police departments, lack of trust between communities and police departments, lack of strategies to address trauma and emotional health of police officers, unconscious and unspoken organizational agreements in police culture, and a lack of informal safety nets for people across the country….” All of these issues warrant immediate and honest speculation on how to improve our state of affairs. And for the past several years, especially in the midwestern United States, the quest for solutions has been a hot topic. Among existing thoughts on how to reform police practices is the idea of introducing and/or standardizing traditional mental and emotional training techniques for law enforcement.

A healthy amount of the existing chatter in this conversation comes in from the angle of affective neuroscience. Affective neuroscience is the multidisciplinary study of the nervous system in the context of mood, emotion, and affective processing. One of the pioneers in this field who has publicly offered thoughts about police work is the research psychologist Richard J Davidson, a Harvard-trained buddy of the Dalai Lama who does most of his brain research in Madison, Wisconsin. Richie is a righteous dude who gave me the chance to chat with him when I was 19 – not too long after I had some experiences at the hands of the Madison Police Department that were not ideal. A year later, just as my own personal Zazen practice was deepening, he let me volunteer in his laboratory in Madison. I am grateful both for his input on my experiences and career at that time, and for my current opportunity to reciprocate.

Because a lot of Davidson’s work has focused on the neurophysiology of mental illness, well-being, and other emotional states, it seems clear why he might be interested in the neural correlates of (and effective steps towards) compassionate police work. Not only do police officers deal with homelessness, mental illness, and behavioral crises on the job – they also go home with personal trauma. This is notwithstanding the myriad instances of police brutality in the news, including some shootings in Madison and some unfortunate practices in Dane County Jail. Mediating stress, fear, anxiety, and panic responses under pressure are certainly complex issues at the level of media social discourse, but also at the level of the central nervous system – Dr. Davidson seems to be interested in connecting the two. He is already helping to get the police to meditate. According to a 2015 article in the Atlantic he has been helping the police in Madison, Wisconsin to either learn some contemplative practices or to connect them with someone who can. (I’ve reached out to the handful of officers that I know in the MPD to see what they think about it – updates to come.)

This seems like a great idea to me…generally speaking. But what are the specifics? What benefit(s) to police tactics or police work overall might be found in sitting practice? As much as I love both topics I wonder why the MPD first chose to talk to Richie: in other words, I am skeptical about the immediate intersectionality between police practices and high-level neuroscience research. Certainly as a prominent researcher of meditation (and a personal meditator himself) Richie likely some great insights about how the practice works, as well as great connections in terms of teachers. But is he really the best (or only) individual to be providing such practices or consultation to the police? With no information about the program in place at the Madison Police Department I can’t say much. But my academic familiarity with Richie’s research, experiences in his lab, encounters with the Madison police, EMT training, my personal Zen practice, and role as a law enforcement instructor for the Barbara Schneider Foundation have given me a thought or two: I have some initial doubts about the application of “mindfulness” to law enforcement. My opinion is that the types of mindfulness practices – at least those being explored at the Center for Healthy Minds (previously the Center for Investigating Healthy Minds), where Davidson is in charge – are likely beneficial for the emotional stability of police officers, but perhaps less relevant during actual fieldwork or crisis intervention.  Elsewhere there are similar programs – a quick Google search shows that meditation programs are appearing in a variety of police departments. A mindfulness program in Oregon has been implemented for several years now, and some initial results and data shared at a conference in April 2014. There’s also some similar stuff happening in India. As a certified EMT and supporter of technology I have wondered about the possible efficacy of some type of an App for blending these skill sets – a mindfulness trainer for law enforcement and EMS that could fit in one’s pocket. Maybe that will be the subject of further research and another brief piece. Time will tell how these law enforcement/meditation programs play out and it is my modest prediction that the futures of neuroscience research, public interest, police work, and federal/municipal/private funding may continue to overlap in a big way.

-IV

 

sources

(9/30/2015) http://www.thewayofmeditation.com.au/blog/the-current-crisis-in-policing-and-how-buddhist-mindfulness-can-help/

(7/2014) http://www.theguardian.com/cities/2014/nov/07/india-police-yoga-meditation-police-crime-figures

(4/16/2014) http://www.oregonlive.com/hillsboro/index.ssf/2014/04/hillsboro_cops_meditation_trai.html

(early 2014) https://www.change.org/p/president-of-the-united-states-make-it-mandatory-that-police-officers-meditate

(3/4/2013) http://www.tm.org/blog/people/transcendental-meditation-helps-police-with-ptsd/

(fall 2011) http://www.ntoa.org/massemail/RyanFA11.pdf

(2/15/11) http://www.spiritvoyage.com/blog/index.php/from-police-officer-to-peace-officer-meditation-and-cops