Not every ragnarist case has reached the fullest stages of self- and world-loathing. Like everything in the world, the sickness is relative and subjective. A ragnaristic mind may exhibit fear to such a small degree that it retains a general respect for the world, or that its fear and hatred of the outside world is managed to be kept under control by biological instincts of love and empathy, the opposing counterpart of fear and hate.
For example, lesser fears of the mind may simply result in a feeling of constant guilt, as the mind manifests its worries by linking its guilt to tangible actions in day-to-day life. For example, feeling guilty at not accomplishing “enough tasks” during the day, when the guilt has truly originated over deviant thoughts in the mind. Thus, a rational discussion of why the amount of tasks accomplished that day was sufficient will do nothing to alleviate the negative sensation.
Even the most befouled minds, though, may incessantly speak of their love or affection for various things. However, speech and action will generally bear out the truth as the ragnarist resorts to the linked behavioral patterns associated with some degree of hatred and fear of the self and the world.
Early Symptoms of Ragnarism
Desire to repress sexual behavior and physical bodies through social or governmental controls.
Easy to recognize: involves disapproving of expressions of sexuality, including public kissing, movies with nudity, navel rings, homosexuality in general, “gay marriage,” or other reminders of sexuality.
General passion for authority, the more singular and/or centralized the better.
Do not be misguided into thinking that this applies only to a preference for federalism or centrism. Remember that “authority” can mean many different things, including intangible authorities.
Decisive leaders are better than ones who debate, to the ragnarist, because they feel more authorative, and thereby make the ragnarist feel more comfortable.
Desire to divide living things, objects, avenues of inquiry, and the like into various classification systems, the more complex the better.
Heirarchies are eminently loveable to the ragnaristic mind, which wants to have everything fitted into its place, so it can be classified and identified. This makes them feel comfortable, as though they have a better handle on the changing world.
Ragnarists do not like tampering with their categories. This helps explain the resistance to “gay marriage,” because once the heirarchy has been created in any worldview, those who try to go outside the boundaries of the heirarchy become upsetting. The ragnarist is upset because if people are able to go out of the imaginary boundaries without being destroyed, it challenges the ragnarist’s view of the world.
Desire to express strength and authority to the world.
Guns, big trucks, loud stereos, etc. By manifesting these indica of power and authority, ragnarists feel that they are more in control of what is happening around them, just as they wish to control their own errant thoughts.
Fondness of absolute forms.
Ascribing loyalty to a cultural form, be it band or sports team devotion, the logo of a favorite coffee shop or clothing designer, etc., represents the desire for a more fixed, unchanging, unrealistic world. The team or clothing logo is an easily recognizable symbol, and helps fit people into heirarchies based on what they like. That is why ragnaristic thought believes that you can get to know a person by finding out which corporate logos (bands, television shows, clothing) they associate themselves with.
Moderate Stages of Ragnarism
Belief that the world is coming to an end in the near future.
“Near” being relative. This belief is part necrotic fantasy, part generalized fear. The generalized fear component is easy to understand: simply, the same fear of uncertainty and death that motivates the ragnaristic mind in the first place.
The necrotic fantasy is the more dire component of the two, because it represents the ragnaristic mind’s desire to end all the uncertainty and fear of living. It is a quixotic paradox of the future, where all uncertainties have vanished in the void of death and the end of existence, and the ragnarist can at last find “peace” from the difficulties of life.
This desire is commonly manifested in a desire for apocolyptic entertainment and lore. Most cultures have one or more religious necrotic fantasies in common acceptance, often with a recurrent theme. For example, in the Old Testament, Noah’s Ark and the flood, the genocide of the Nimrods, the destruction of various cities, and of course, the New Testament and Revelations and the Second Coming. These types of stories are highly appealing to the ragnarist.
Depending on the mode of entertainment, the mass killing is always perpetrated by the “bad guys,” but the entertainment most appealing to the ragnarist will involve an excessive focus upon the acts of mass destruction portrayed, the witnessing of the devastation, and of course, the vengeance the hero gets to take afterward.
Belief that the world is relatively young.
“Relatively young” being based, of course, upon the individual’s own perception of time. This occurs because the ragnarist views his or her own struggle with the uncertainties of the mind, and the uncertainties of the world, as the paramount qualities of creation: namely, that they are at the center of the world. The ragnarist is disinclined to believe that the world could have existed for very long prior to his or her own life.
As the ragnarist gains more knowledge about the world, and comes to be aware that more things may have existed in the past, the “self image” of the ragnarist extends into the past, to make the acceptance of a longer time period possible. For example, the ragnarist may conclude that the world has existed only as long as his or her species has existed, or his or her planet, or his or her belief in the physical laws of the universe.
Females, by virtue of their intrinsic life-creating and nurturing physiology, represent a natural target of dislike for the ragnaristic mind. An underlying belief in the unworthiness of female qualities will often occur in the ragnarist, including derision toward, or disbelief in, sharing, cooperation, empathy, physical frailty, the care of children, provision of food, etc.
A few examples: ragnarists will be scornful of diplomacy; they will be fierce defenders of property rights; and they will resist attempts to provide medical services, food, and clean water to children.
Women, and by extension, children, represent the future and hope of life, and particularly, the human variety of life. Thus, while social mores may prevent many ragnarists from doing direct violence, the ragnarist will resist attempts to better the condition of hapless children unable to provide for themselves, under the hallmark of expense, and will be hostile toward prenatal medical care, school lunch programs, and the like.
The female human womb is a target of particular ragnarist vitriol; see “abortion,” below.
Female ragnarists will often feel a desire to defer to authoritarian male elements around them, and try to find identity by fitting themselves into the lower rungs of an imagined heirarchy.
All of the disapproval of expressions of sexuality comes to a head at the moderate stage of ragnarism. Ragnarists feel a desire to fight against those who remind them that sexuality exists, and at the same time, their own inner battle against sexuality becomes more difficult to fight. Self-repression abounds, and rape or pedophilia may emerge, often in tandem with violence. (Violent pedophilia is often tied to the hatred of wombs and offspring; see immediately preceding section.)
Extreme Stages of Ragnarism
Belief that the world is coming to an end in the very near future, or immediately.
This mirrors the moderate stage, as discussed above, except in proximity. The most extreme ragnarists believe that the world will end very soon, and often want to hasten the process along by killing themselves. For example, eating poisoned jello. They believe that they will be removed from the world somehow, either before or after death, by alien spaceships or supernatural beings.
This belief frequently includes the facet that, when they are removed from the world, they will be judged by the contents of their minds. The ragnarist believes this, because the ragnarist believes that he or she is at the metaphorical center of the universe, and that the supernatural beings or aliens (or whatever else) will be extremely concerned with the specific qualities of the ragnarist’s mind. This fantasy traces its roots to the original conflict between the ragnarist’s sense of absolute self, and the errant thoughts within the ragnarist’s mind.
The necrotic fantasy of the end of the world here takes on a more fervent tone, as the ragnarists approach the end of the existence in an erotic way. They cheer in enthusiasm at the thought of mass death; they stoke the fires of war and destruction with hopes that soon, it will all end.
All the qualities of femaleness are loathed by the extreme ragnarist. Weakness becomes a target for unapologetic pulverization; attempts at self-control by females are viewed as loathsome. The mere incidence of physical frailty induces an attempt to destroy, and physical violence, in regular, terrible patterns, occurs.
For extremely ragnarist females, self-hatred becomes particularly keen, and the desire to follow orders and receive painful punishment is increased exponentially. Or, the ragnarist female may coalesce into a scathing attempt at authoritarian, “male” behavior, and model herself on everything she fears.