There is nothing wrong with this question, and I’m glad you asked. If we want to make any claim to being part of a living tradition, we heathens need to be able to apply our beliefs in the real world. Relating to stories and to the gods are two of the best ways to do that (given, of course, that we can find ones which are applicable). I think we need to ask more questions like this.
Since medieval Icelandic literature was passed down to us through medieval Christians, any explicit example of mental illness is filtered through their worldview, informed by Roman medical tradition and not only outrageously outdated, but also not necessarily a reflection of what heathens themselves thought, so we can only make guesses. That makes examples of anything that is directly related hard to find.
Obviously you don’t necessarily have a problem with that, since you mentioned the story of Týr and Fenrir.
When it comes to stories, it’s hard for me to make solid recommendations, because I might be reacting to them completely differently from how you do. I’m not really coming up with much in terms of myths, but I know of some sagas that might be of interest to you. One of the most moving parts of Egils saga is when Egill’s son dies, and in response he attempts suicide by starvation. His daughter convinces him to transform his despair into a poetic tribute for his son, and in doing so he manages to recover. Throughout the whole story (between the extreme viking violence of course… causing a strange contrast) he shows incredible depth for a figured described in the down-to-earth style of the Icelandic sagas and has a few visceral encounters with his own emotions, but that one is definitely the most powerful in my opinion.
Another, which is maybe a little counter-intuitive for a heathen (because the main character renounces the gods as part of his recovery) is Hrafnkels saga Freysgoða (or The saga of Hrafnkell Freysgoði). Hrafnkell was a powerful chieftain but was reckless with his power and it crumbled when he was found guilty of murder. Humiliated and stripped of his property, he laid low for six years, accumulating money in trading and friends with his generosity and loyalty, having decided that his negative traits did him no good. Eventually this enables him to take back his farm and his position of authority which he keeps until he dies.
The relevance of this one is not obvious, and honestly you might get nothing out of it, but I really like Göngu-Hrólfs saga. In the beginning Hrólfr is considered by his family unlikely to ever amount to anything, and eventually he gets fed up and sets out to prove himself, but he’s still unsocial and unsure of himself but throughout the story shows an unusual amount of character development for a legendary saga (which are usually full of unchanging stock characters). Maybe it won’t help, but the story still kicks ass. (psst… message me off anon or send an email at kmfrench2 at gmail and I will show you where to find this… it won’t blow your anon because I will have no idea if it’s actually you or just someone else who sees this).
When it comes to deities, I can’t think of many that are specifically related to this, but there are quite a lot who I think cover smaller aspects of the situation. The best example of a recovery in general in Norse mythology is probably Baldr’s and Höðr’s return from Helheimr, and even Hermóðr’s treacherous but successful journey to Helheimr; their whole side of the story, and especially Baldr himself, emphasize hope on the other side of misfortune. Of course Eir is the goddess of healing according to Snorri, and she is one of several figures mentioned in Fjölsvinnsmál who seem to be helpful in recovering from illness, including for example Hlíf ‘shelter’ and Fríð ‘peace‘. When it comes to steadfastness, resolve, and alertness I always think of Heimdallr, and Thor is always an inspiration to find strength in yourself to power through a difficult situation (as well as to pick yourself up when you feel like you’ve fallen, as Thor did many times during his journey to Utgarða-Loki’s). We know from runic inscriptions that conditions like headaches were sometimes framed as opponents who could be defeated with the help of a supernatural ally like Thor, perhaps less physical ailments can be framed in a similar way. Freyja helps her worshiper Óttarr face a giantess and manifest his potential. Syn (‘denial’) may be helpful in setting up boundaries between yourself and counterproductive behavior, and Vár might be helpful in holding you to the promises you make to yourself or others. Sigyn finds herself in a terrible situation but faithfully takes up and maintains a difficult task.
Very many people with mental illness find refuge and strength in Loki, which could be for any of a number of reasons, possibly including that his struggles are in many ways unique, he is able to navigate complicated situations that others cannot, and possibly by relating to the frustration he likely feels when he is misunderstood or scapegoated. Other reasons might also have been found in UPG.
For myself, when I am feeling vulnerable and likely to direct blame or anger at myself, and feel like I need help, I usually pray to Njǫrðr. I don’t entirely know why, but it’s what I’ve done for years, and I have heard others say the same thing. He is very much a god of peace and tranquility, he can calm the sea and extinguish fires and I think he can do this in a metaphorical sense as well.
I am given to reciting strophes 3 and 4 from Sigrdrífumál from time to time:
3.
“Heill dagr!
Heilir dags synir!
Heil nótt ok nift!
Óreiðum augum
lítið okkr þinig
ok gefið sitjöndum sigr!
4.
Heilir æsir!
Heilar ásynjur!
Heil sjá in fjölnýta fold!
Mál ok mannvit
gefið okkr mærum tveim
ok læknishendr, meðan lifum.”
3.
Hail Day!
Hail the sons of Day!
Hail Night and her family!
With benevolent eyes
look upon us here
and give victory to those sitting!
4.
Hail the Æsir!
Hail the Ásynjur!
Hail the bountiful earth!
Speech and wisdom
give to us glorious two,
and the hands of healers while we live.
(recording in Icelandic by Sveinbjörn Beinteinsson)
Of course, anything that you can draw strength from is legitimate. I hope that some of this is helpful. I would also encourage anyone reading to add something if they have any suggestions or experiences.
I also want to add that I don’t have much experience with working with addiction and I did not feel entirely confident that I am qualified to answer this, or that my own interpretations of things extended to anyone other than myself. I hope you don’t mind that I called in for backup from glegrumbles, hedendom, and myriadhallauglokadis, and I thank them for their input.
Norse Heathenry, mental illness, addiction and recovery.
Holding the Bowl 