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Nearly three quarters of the child and adolescent population in Pakistan experienced learning difficulties after widespread floods devastated the country in 2010.

For many young people, worry over threats of future climate change results in panic attacks, insomnia, obsessive thinking, and other symptoms

And those feelings are often amplified by a pervasive sense that older people aren’t doing enough to fix the climate problem. “There’s a feeling of intergenerational injustice,” says Lise Van Susteren, a general and forensic psychiatrist based in Washington, DC, who specializes in the mental health effects of climate change. “Many young people feel invalidated, betrayed, and abandoned.”

Research on effective interventions is virtually nonexistent, and parents and other people who want to help have little to go on. Professional organizations are only now beginning to provide needed resources.

News reports and researchers often refer to these feelings collectively as climate anxiety, or eco-anxiety, but Pinsky admits to having misgivings about the terms.

“Many people interpret anxiety as a pathological response that needs to be treated and solved,” she says. “But it’s also a constructive emotion that gives us time to react in the face of danger. And anxiety in the face of climate change is a healthy response to a real threat.”

others become progressively hyperaroused and panicky, Pinsky says, or else fall into a sort of emotional paralysis

Some people manage their climate-triggered emotions without spiraling into distress

These reactions can be especially debilitating for people who already struggle with underlying mental health disorders.

anxieties over climate change can interlace with broader feelings of instability over the pace of technological and cultural change,

“Technology is accelerating faster than culture can keep up, and humans in general are unmoored and struggling to adapt,” she says. “For some people, climate change is psychologically the last straw. You realize you can no longer count on the stability of your planet, your atmosphere — your very world.”

Van Susteren describes that anxiety as a type of pre-traumatic stress disorder, with few existing precedents in the United States apart from fears of nuclear annihilation and the decades-ago experience of living through classroom drills on how to survive an atom bomb attack.

Talk therapy for anxiety typically aims to help people identify and replace irrational thoughts, called cognitive distortions, with alternative thinking that isn’t so stressful. But since climate anxiety is based on rational fears, this particular approach risks alienating anyone who might feel their worries are being dismissed.

Younger people were increasingly arriving at Bryant’s office frightened, depressed, and confused about how to manage climate-triggered emotions. Some were even wondering if they should bring children into such a world.

“We’re not saying that anxiety is good or bad,” he says. “We just want to bring those feelings out into the open. It’s more about validating that climate concerns are reasonable given what we’re reading in the news every day.” Ann-Christine Duhaime

Emerging evidence suggests that young people do best by cultivating a sense of agency and hope despite their climate concerns.

getting to that point involves talking through feelings like despair, grief, or rage first. Without doing that, he says, many people get stuck in maladaptive coping strategies that can lead to burnout, frustration, or hopelessness. Bryant describes jumping into an urgent, problem-focused coping strategy as “going into action mode so you don’t have to feel any grief.”

Problem-focused coping has a societal benefit in that it leads to “pro-environmental behavior,” meaning that young people who engage in it typically spend a lot of time learning about climate change and focusing on what they can do personally to help solve the problem

But climate change is far beyond any one person’s control, and problem-focused coping can leave people frustrated by the limits of their own capacity and make them unable to rid themselves of resulting worry and negative emotions

she and her colleagues describe emotion-focused coping, whereby young people ignore or deny climate change as a means of avoiding feeling anxious about it. In an email, Ojala notes that people who gravitate toward emotional distancing typically come from families that communicate about social problems in “pessimistic doom-and-gloom ways.”

Ojala

Ojala and other experts favor a third coping strategy that balances negative feelings about climate change with faith in the power of social forces working to overcome it. Called meaning-focused coping, this approach takes strength from individual actions and climate beliefs, while “trusting th

her societal actors are also doing their part,”

since meaning-focused coping allows negative and positive climate emotions to coexist, young people who adopt it have an easier time maintaining hope for the future.

The overall goal, she says, is for young people to achieve more resilience in the face of climate change, so they can function in spite of their environmental concerns

When people find meaning in what they do, she says, they have a greater sense of their own agency and self-efficacy. “You’re more empowered to take action, and that can be a powerful way to deal with strong negative emotions,”

Duhaime cautions that anyone taking action against climate change should know they shouldn’t expect a quick payback

The brain’s reward system, which forms a core of human decision-making, evolved over eons of history to strengthen neural associations between actions and outcomes that promote short-term survival. And that system, she says, responds to the immediate consequences of what we do. One problem with climate change, Duhaime says, is that because it’s so vast and complex, people can’t assume that any single act will lead to a discernible effect on its trajectory

young people may benefit from seeking the rewards that come from being part of a group or a movement working to advance an agenda that furthers actions that protect the planet’s climate. “Social rewards are really powerful in the climate change battle, especially for young people,

Recognizing the mismatch between how the brain processes reward and the novel challenges of the climate crisis may help people persist when it feels frustrating and ineffective compared to causes with more immediately visible effects. Even if you don’t see climate improvements or policy changes right away, she says, “that won’t diminish the importance of engaging in these efforts.”

Malits adds that she wasn’t overly burdened by her emotions. “I’m an optimist by nature and feel that society does have the capacity to make needed changes,” she says. “And what also helps me avoid climate anxiety on a daily basis is the community that I’ve been lucky enough to connect with here at Harvard. It helps to surround yourself with people who are similarly worried about these issues and are also engaging with you on solutions, in whatever capacity is meaningful to you.”

“Climate anxiety is an important catalyst for the work I do,” Malits says. “I think you need avenues to channel it and talk about it with loved ones and peers, and have communities through which you can process those feelings and come up with remedies.” Collaborative activism dampens the anxiety, Malits says, and gives young people a sense of renewed hope for the future. “That’s why it’s important to roll up your sleeves and think about how you’d like to tackle the problem,”

Malits says she worries most about how climate change is affecting marginalized communities, singling out those who live in urban heat islands, where inadequate green space intensifies extreme heat.

nearly 30 percent of Honduras’s population works for the agricultural sector, where rising temperatures and drought are contributing to a mass exodus, as documented that year by PBS NewsHour.

Researchers are finding that young people with the most extreme fears over climate change live predominantly in the developing world. The Philippines and India, for instance, are near the top of a list of recently surveyed countries where young people report climate-driven feelings that “humanity is doomed” and “the future is frightening.”

Nearly a year after Hurricane Andrew struck South Florida in 1992, 18 percent of children living in the area were still struggling with PTSD-like symptoms, and nearly 30 percent of those who lived through Hurricane Katrina in 2005 wound up with complicated grief, in which strong feelings of loss linger for a long time.

Even when people are not uprooted by disaster, a variety of climate-related mechanisms can affect their mental health or the safety of their mental health treatment. High heat and humidity worsen irritability and cognition, he points out, and they can also exacerbate side effects from some common psychiatric medications

Levels of lithium — a mood stabilizer used for treating bipolar disorder and major depression — can rise to potentially toxic concentrations in a person who is perspiring heavily; they can become dehydrated and  may develop impaired kidney funtion, potentially causing tremor, slurred speech, confusion and other dangerous effects

“I believe the fundamental and best treatment for youth climate distress is a rapid and just transition from fossil fuels,” Pinsky says. “I genuinely consider all that work to be in the area of mitigating climate anxiety.”    

global warming represents the collapse of such complex systems at such an extreme scale that it overrides our emotional capacity

it is darkly inverted on the Instagram account @afffirmations, where new-age positive thinking buckles under the weight of generational despair, and serene stock photography collides with mantras like “I am not climate change psychosis” and “Humanity is not doomed.”

Often the features of our dystopia are itemized, as if we are briskly touring the concentric circles of hell — rising inequality, declining democracy, unending pandemic, the financial system optimistically described as “late” capitalism — until we have reached the inferno’s toasty center, which is the destruction of the Earth through man-made global warming.

This creates its own perverse flavor of climate denial: We acknowledge the science but do not truly accept it, at least not enough to urgently act.

This paralysis itself is almost too horrible to contemplate. As global warming cooks the Earth, it melts our brains, fries our nerves and explodes the narratives that we like to tell about humankind — even the apocalyptic ones.

This “end of the world” does not resemble the ends of religious prophecies or disaster films, in which the human experiment culminates in dramatic final spectacles

Instead we persist in an oxymoronic state, inhabiting an end that has already begun but may never actually end.

More than one million people have died from Covid, a once unimaginable figure

An increase in drug deaths, combined with Covid, has led overall life expectancy in America to decline to a degree not seen since World War II.

Police killings of unarmed Black men continue long past vows for reform.

“You can’t underestimate the need for belonging,” she said. When something terrible happens, people want to connect with their “in-group,” she said, where they feel they belong, which can push people further into partisan camps.

Rabbi Mychal B. Springer, the manager of clinical pastoral education at NewYork-Presbyterian Hospital, has found herself returning to an ancient Jewish writing in the Mishnah, which says that when God began creating, God created a single person.

“The teaching is, each person is so precious that the whole world is contained in that person, and we have to honor that person completely and fully,” she said. “If a single person dies, the whole world dies, and if a single person is saved, then the whole world is saved.”

We can only value life if we are willing to truly grieve, to truly face the reality of suffering

“It’s not that we don’t care. We’ve reached the limit of how much we can cry and hurt,” she said. “And yet we have to. We have to value each life as a whole world, and be willing to cry for what it means that that whole world has been lost.”

The mountain of calamities, and the paralysis over how to overcome it, points to a nation struggling over some fundamental questions: Has our tolerance as a country for such horror grown, dusting off after one event before moving on to the next? How much value do we place in a single human life?

Valuing life and working for healing means going outside of one’s self, and one’s own group, she said.

“This will require collective action,” she said. “And part of the problem is we are very divided right now.”

American culture often prizes individual liberty above collective needs. But ultimately humans are born to care about others and to not turn away,

“Human beings are born for meaning,” she said. “We have very, very large souls. We are born for generosity, we are born for compassion.”

What is standing in the way of a proper valuation of life, she said, is “our very, very disordered relationship with death.”

n the United States, denial of death has reached an extreme form, she said, where many focus on themselves to avoid the fear of death.

That fear cuts through “all tendrils of conscience, and common good, and capacity to act together,” she said, “because in the final analysis we have become animals saving our own skin, the way we seem to save our own skin is repression and dissociation.”

The United States is an outlier in the level of gun violence it tolerates. The rate and severity of mass shootings is without parallel in the world outside conflict zones.America has “a love affair with violence,”

Violence is an almost a normal part of life in the United States, she said, and valuing life takes consistently asking how am I committed to nonviolence today? It also means giving some things up, she said — many people think of themselves as nonviolent, but consume violence in entertainment.

“The question that should scare us is, what will it take to make us collectively bring about this change?

“Maybe this is our life’s work,” she said. “Maybe this is our work as humans.”

“But when I slow down I realize there is something alive in our culture that has harmed those people,” she said. “Whatever that something is, it is harming all of us, we are all vulnerable to it, it wields some sort of influence upon us, no matter who we are.”