Teen Mental Health: What’s a Parent to Do?

by Rich Kelley | September 1st, 2024

An interview with Research Psychologist Matt Hirshberg

Part Two of Two

According to Mental Health America’s August 2024 report on the State of Mental Health in America:

“The nation’s youth continue to present cause for concern. One in five young people from ages 12-17 experienced at least one major depressive episode in the past year, yet more than half of them (56.1%) did not receive any mental health treatment. More than 3.4 million youth (13.16%) had serious thoughts of suicide.”[1]

What tools are available to help teens cope? Matt Hirshberg is a research psychologist with the Center for Healthy Minds. In my second interview with him, we discuss his research into innovative techniques designed to improve teen mental health.

Dale Kushner: As a research psychologist who studies well-being, what models would you suggest parents teach their children for better mental health? Did your research yield any practical advice for parents or teachers of teens?

Matt Hirshberg: Step number one is for parents to take good care of themselves. It is no surprise that adolescent mental health has been declining alongside adult mental health. The best first thing a parent can do is try and be a good model – this means being honest about one’s own wellness and struggles, and modeling adaptive approaches to working with our challenges. A really important point is that we don’t have to be perfect or perfectly happy to be good models for our kids; we just need to be honest and embody useful ways of working with the challenges that life inevitably throws at us.[2]

DK: Why do you think it would be more useful to focus on “teenage flourishing” rather than “teenage mental health”?

MH: I’m not opposed to talking about teenage mental health, but flourishing includes mental health, and more. I like flourishing because it is not defined – mental health flourishing for each person will differ based on their interests and proclivities; it means each person gets to choose what brings them the greater meaning and purpose in life – choice and agency are important for everyone, but particularly so for teens.

DK: One of your important studies investigates mindfulness-based interventions (MBI) in pre-teens.[3] As a researcher, how do you define mindfulness and mindfulness-based interventions (MBI)?

Matt Hirshberg: The intervention we are studying includes mindfulness, but also many other contemplative techniques that we believe are associated with well-being.

Mindfulness is most commonly defined as paying attention, on purpose, to the present moment, with an attitude of acceptance or non-judgment. In my view, a mindfulness-based intervention (MBI) is an intervention that includes training in contemplative techniques intended to strengthen mindfulness.

There is debate in the field, though, about how to define these interventions. At the moment, the most prevalent view is that MBIs must primarily focus on mindfulness meditation practice. I don’t agree with this view, in part because there is not strong evidence linking the amount of formal meditation practice with positive outcomes.

There is increasing evidence that relatively little practice combined with training in contemplative mindsets can result in robust positive impacts.

Especially for youth, who are not likely to practice a lot of meditation, I believe it is critical to structure contemplative or meditation interventions around introductions to a variety of contemplative techniques and contemplative mindsets.[4]

DK: Can you explain why you focused on pre-teens?

MH: I am actually focused on teens, and high-school teens, because I think that it is around puberty that we develop the cognitive competencies to engage in a serious way with meditation practice.

There is accumulating evidence that late childhood is a period amenable to mindfulness-based intervention, but the evidence is equivocal about pre-teens in general, and there is strong evidence that if the implementation approach to pre-teen MBIs is not developmentally appropriate (e.g., if classroom teachers have only limited training teaching mindfulness in their classrooms), MBIs may be harmful for some kids (or at least not helpful).

I have chosen to study a broader framework of meditation-based interventions because mindfulness is just a small sliver of contemplative techniques and is focused on cultivating a narrow set of skills. There are other techniques and skills that may be helpful to teens.

In addition, the intervention I am studying includes a roughly equal amount of contemplative mindset training, which we believe is an important component of how these interventions support improved well-being.

DK: What are the critical developmental periods in late childhood? Do these critical periods occur across race, class and gender?

MH: I don’t think that there is much evidence that critical development periods differ by demographic or cultural factors. Adolescence is a second very critical period of brain development, when the brain starts to integrate longer range connections between regions and increases in efficiency.

Part of this process is called pruning, which eliminates connections between neurons in the brain that are not regularly utilized. The high level of plasticity during this time has led many researchers to speculate that if we could engender positive habits of mind and behavior during adolescence, the underlying function and structure of the brain would be shaped to accommodate these positive habits.

DK: What are “social competencies” and “social emotional learning”? How do they differ from cognitive learning?

MH: Social-emotional learning (SEL) is a bit of a misnomer because the competencies included in SEL include cognitive competencies. SEL sort of arose in opposition to an educational agenda that myopically focused on standardized metrics of learning, but what it is pointing to is a whole-child approach – the understanding that for adults to live happy, meaningful, socially productive lives, they need to be socially, emotionally, educationally, and physically well.

DK: What is “executive function” and why is it important in pre-teens?

Technically, executive functions (EFs) include executive attention and inhibitory control (being able to control what we attend to), working memory, being able to hold in mind and manipulate information, and cognitive flexibility, or the ability to adaptively switch between different sorts of tasks or instructions. EFs are important for everyone, but these competencies rapidly develop during the pre-teen/teen stage and reach adult levels. EFs are critically important for school as well.

DK: Can you extrapolate the results you found in pre-teens to adults? In terms of brain plasticity, is it never too late? Is the adage, “You can’t teach an old dog new tricks” untrue?

MH: It is never too late. Studies have shown significant brain plasticity based on changes in the behavior of individuals in their 70s. It is also the case that well-being on average rises and reaches its apex during senescence, which may have something to do with a more informed perspective on life’s challenges and changes. Everyone is capable of positive change!

[1] Mental Health America, The 2024 State of Mental Health in America (August 2024)

[3] Flook, L., Hirshberg, M. J., Gustafson, L., McGehee, C., Knoeppel, C., Tello, L. Y., Bolt, D. M., & Davidson, R. J. (2024). Mindfulness training enhances students’ executive functioning and social emotional skills. Applied Developmental Science. 1–20

[4] Hirshberg, M., “Meet Adolescents Where They Are: A Model for Effective, Universal Contemplative Interventions in Schools,” Scispace, May 22, 2023.

This post appeared in a slightly different form on Dale’s blog on Psychology Today. You can find all of Dale’s blog posts for Psychology Today at Transcending the Past.

If you found this post interesting, you may also want to read “What You Need to Know about Personal and Group Forgiveness,” Part One of my interview with Matt Hirshberg, “Mindfulness for Women: Confronting and Overcoming ‘Othering’,” and “Can Mindfulness Bring About Real Change?”

Keep up with everything Dale is doing by subscribing to her newsletter, Exploring the Unknown in Mind and Heart.

What You Need to Know about Personal and Group Forgiveness

by Rich Kelley | July 31st, 2024

An Interview with Research Psychologist Matt Hirshberg

Part One of Two

In this age of grievance and deadly conflict, what can we learn about forgiveness through the lens of science that expands what religion and moral philosophy teach us?

Social scientists have now been studying the psychological benefits of personal forgiveness for more than thirty years.[1] The act of forgiving, they have found, can have benefits both mental (less anger, anxiety, and depression) and physical (lower blood pressure, better sleep, improved immune system).[2]

More recently, researchers have been studying whether they can apply what they have learned about personal forgiveness to group forgiveness—as a way to reduce conflict among groups and enhance the prospects for peace. [3] What could be more urgent?

One of the leading researchers in studying forgiveness is psychologist Matt Hirshberg, Research Assistant Professor at the Center for Healthy Minds. I asked Matt to explain some of the research he is working on.

Dale Kushner: Please share the mission of the Center for Healthy Minds and the path that brought you there.

Matt Hirshberg: The Center for Healthy Minds (CHM) is a research Center at the University of Wisconsin-Madison (UW-M). Its mission is to cultivate well-being and reduce suffering through a scientific understanding of the mind. My professional career began as a middle school teacher. I viewed my role as a teacher primarily through the lens of supporting a holistic notion of healthy development in my students. That meant that although I was concerned with them learning class content, I was more focused on their development of social-emotional and academic skills that carry forward throughout life, including what have often been called virtues such as a forgiveness and compassion.

I had been a meditator before I began teaching and concluded that to the extent that I had cultivated these skills or virtues in my life, it was mostly through my meditation practice. I began each class with a brief meditation practice and observed benefits in my students and in the classroom dynamic, which made me interested in the potential of these practices in secular contexts. I then learned that research was beginning on forgiveness, mindfulness and other forms of meditation in a variety of contexts. I decided to go to graduate school so that I could participate in the work as a researcher and enrolled at the UW-M to study with Dr. Robert Enright, a founder of the scientific study of forgiveness. For the last few years of my PhD program, I worked as a graduate trainee at the CHM.

DK: Was your interest in doing research on forgiveness sparked by any particular event or experience?

MH: My primary focus coming into graduate school was on the potential for meditation interventions to cultivate well-being and reduce suffering. That same focus continues. My interest in forgiveness is twofold. First, I view forgiveness as an important positive characteristic and component of well-being and one that ought to emerge through serious meditation practice. Second, my PhD advisor, Dr. Robert Enright, had applied the same types of scientific designs to his study of forgiveness that I wished to apply to the study of secular meditation interventions. I wanted to learn from him.

DK: How do you define interpersonal forgiveness?

MH: The first important aspect of interpersonal forgiveness is that there must be a harm in an interpersonal relationship. Forgiveness begins with a recognition that one has been harmed. In that harm there is pain, resentment, and anger (which by the way are natural responses to harm). Having recognized the harm and the attendant suffering, one then must choose what to do next. The path to forgiveness involves a decision to work through the pain and the suffering by opening up to the possibility of forgiveness.

We should be clear that forgiveness is not forgetting or explaining away. In other words, the forgiver can be very clear that they were harmed, that the perpetrator and act(s) were wrong, that experiencing pain and anger is justified (and natural). However, because anger and resentment are corrosive to well-being, liberating oneself from the difficult experience may require offering beneficence or goodwill or compassion to the offender, but not necessarily for the offender.

Once a decision to move toward forgiveness has occurred, the next step in Dr. Enright’s process model is what he calls the work phase. In this phase, the forgiver tries to better understand the causes and conditions that contributed to the offender acting as they did and through this understanding the forgiver tries to see the offender in their full humanity. It also involves recognizing the full depth of the harm and pain and accepting it.

Forgiveness may result in reconciliation but it does not need to. It also may result in altruistic feelings such as empathy and compassion toward the offender because by going through the forgiveness process the forgiver recognizes the humanity of the offender and the suffering and the challenges he or she must have experienced to lead them to act in the way(s) they did. (Dr. Robert Enright describes his forgiveness process in some detail in his March 18, 2024 post on Psychology Today, “Complete the Forgiveness Journey with the Forgiveness Triangle.”)

DK: How are you defining groups? Does your research about group forgiveness apply to families? Neighborhoods? Countries? Or only to chosen groups such as corporations, companies, organizations and political groups?

MH: A group is any collection of two or more individuals with a shared identity. All of the examples listed above could be groups and group forgiveness could be relevant to them.

DK: How do you define group forgiveness?

MH: Group forgiveness is when an identity group (e.g., team, company, religious organization, country) establishes norms and values that promote forgiveness, make public statements and commitments that lead to or are consistent with forgiveness, and establishes structures that support forgiveness. For example, a truth and reconciliation process following strife between two groups is an example of a structure that supports forgiveness.

DK: How is forgiveness different from reconciliation, pardoning, excusing, accommodating?

MH: Reconciliation is coming back together after a breaking apart. Forgiveness might lead to reconciliation, but it is equally possible that forgiveness leads to strong feelings of compassion and the recognition that reconciliation would likely lead to more harm. Pardoning is typically a legal term that suggests a legal remedy for a prior transgression. Forgiveness does not pardon or excuse; the process of forgiveness involves fully appreciating that harm was done and accepting the consequences of that harm, and then making the decision to move beyond it. Accommodating intimates adjusting one’s point of view so that it is closer to another’s. While better understanding the causes and conditions that might have contributed to the offender offending is part of the forgiveness process, it does not involve accommodating an alternative understanding of the harm itself (e.g., the offender’s rationale).

DK: What do you want to understand better to develop measures to apply group forgiveness to peacemaking?

MH: There have been few studies testing conceptions of group forgiveness.[4] (Matt is co-author of the referenced paper) That is a good place to start. The interactions between individuals that comprise a group and the group itself are critically important and not well understood. More research on these dynamics and the effects that, for example, an influential forgiving leader has on group values, statements and structures at the individual level and on the group member level is another important topic to explore.

DK: What are the three most important things you’ve learned from your study of forgiveness?

MH: The first thing is that forgiveness is not for the benefit of the offender—it is the clear-eyed recognition that if we cannot accept and move through the harm and be able to see even our offender in their humanity, there are significant costs to our mental health and well-being. Second, forgiveness takes enormous courage and strength. Anger and resentment are easier than facing the pain of the offenses we have experienced and facing the ways these experiences have altered our lives. Third, the greatest gift we can give ourselves is forgiving those we have perceived as harming us, because it liberates us from anger and resentment.

[1] Enright, Robert, “Reflecting on 30 Years of Forgiveness Science” Psychology Today, April 16, 2019

[2] Laurence, Emily, “Forgiveness: How to Forgive Yourself and Others,” Forbes Health, January 27, 2023

[3] Enright, R. D., Lee, Y.-R., Hirshberg, M. J., Litts, B. K., Schirmer, E. B., Irwin, A. J., Klatt, J., Hunt, J., & Song, J. Y. (2016). Examining group forgiveness: Conceptual and empirical issues. Peace and Conflict: Journal of Peace Psychology, 22(2), 153–162

[4] Enright, Robert D.; Johnson, Julie; Na, Fu; Erzar, Tomaz; Hirshberg, Matthew; Huang, Tina; Klatt, John; Lee, Chansoon (Danielle); Boateng, Benjamin; Boggs, Preston; Hsiao, Tung-En; Olson, Chelsea; Shu, Mei Ling; Song, Jacqueline; Wu, Peiying; and Zhang, Baoyu (2020) “Measuring Intergroup Forgiveness: The Enright Group Forgiveness Inventory,” Peace and Conflict Studies: Vol. 27: No. 1, Article 1.