Topics: Neuroplasticity, learning, the development of ethnosexual fetishism, REM theory, Spielberg’s E.T. (a case study)

In this essay, I demonstrate how REM affects those who are oblivious to the use of the symbol language discovered by Mark Brahmin, that, at least in the case of JEM, there is a deliberate non-zero degree of historicity to the myths, and that this limited historicity is necessary for its intended effect to be realized upon the human brain. On the latter point, I further argue that the strict adherence to prior mythic structures in mythogenesis has the effect of preserving the key elements of historicity which make it effective to begin with. Thus, if AIM artists wish to develop myth in such a way as to take advantage of the same neurological effect, they will have to account for these conditions.

First, I lay out the prerequisite principles of neuroscience on which I base my explanation. Of particular relevance to REM is one of the pitfalls inherent to the learning process, namely maladaptive neuroplasticity.

Neuroplasticity & Learning

Neuroplasticity refers to the brain’s ability to change and adapt as a result of experience, which includes the creation of new neural connections (synapses) and the strengthening (long-term potentiation / LTP) or weakening (long-term depression / LTD) of existing ones. These synapses are responsive to the accuracy of pattern recognition, such that synapses which deviate the most from expected or desired results are depressed, thus leaving the most convergent ones behind where they can be potentiated – a process known as synaptic pruning. Finally, signals have an affinity for the more potentiated paths.

The combination of synapses comprise pathways in which signals travel and neuroplasticity entails:

• the formation of new pathways by way of the following principle: “neurons that fire together, wire together”;
• synaptic pruning which results in the gradual elimination of pathways: “neurons that fire apart, wire apart”;
• the optimization of existing pathways by way of selective pressures in favor of synapses which converge the most toward expected or desired results.

In order for neuroplasticity to result in learning (i.e. getting better at predicting or doing), 3 conditions must be met:

1. neurons must react with hyperactivity in response to new stimuli,
2. the brain must engage in a trial-and-error process,
3. and synaptic pruning must be responsive to that process.

Essentially, we have an algorithm that is conceptually identical to machine learning, hence the computer science term “neural network” and why I – as a programmer – can speak intelligently on the algorithm of learning and quickly pick up on the relevant neuroscience. Below, I illustrate how this works, starting with the hyperactive equisynaptic state described, in response to a new stimulus.

For the sake of situating these neurons, let’s envision that there is an invisible X-Y axis, where the pre-synaptic neuron represents the origin point [0, 0] and the post-synaptic neurons in this example are [X_max, Y_max], [X_{max – 1}, Y_max], and [X_max, Y_{max – 1}]. Moreover, this network has the following property: the lower the distance between any neuron and a post-synaptic neuron, the better the ability to predict or perform.

For each neuron along a pathway, the process of learning entails:

1. discovering the post-synaptic neurons;
2. discovering the most efficient path to those neurons;
3. synaptic pruning.

To do this, the following trial-and-error process occurs:

1. Pre-synaptic neuron and its connected neurons fire in every direction;
2. Each path taken yields a certain predictive accuracy or performance;
3. For each node, synapses associated with the worst accuracy or performance are pruned;
4. Excluding pruned synapses, repeat from step 1.

By repeating this process of elimination, the brain discovers the most efficient pathway to accomplish the task; this process occurs very quickly and its complexity should not be misconstrued as an indication of duration. The bulk of the learning happens fairly quickly, whereas repetition and prolonged exposure over time can lead to marginally diminishing improvements (i.e. perfecting the imperfect). To use the example of MMA (assuming consistent training), you can learn it at a level of 30 out of 100 in 1 month (which is enough to beat up most people), a level 50 in a year (which is enough to beat up the majority of amateur fighters), and a level above 90 (world championship level) with 5 to 10 years.

Adaptive vs Maladaptive Learning

One of the principles I have yet to discuss is “use it or lose it”. It is imperative for learning to occur to depress synapses which diverge from the optimal pathways. Once synapses are depressed to a threshold level for a threshold period of time, those synapses are eventually discarded. In other words, the brain gets good at doing things by getting bad at doing all the other things (or doing those things in sub-optimal ways).

Indeed, there are a number of phenomena which are directly attributable to this property, and some of these include:

• speaking with an accent – the inability to pronounce or accentuate correctly a new language;
• athletic “accents” – strikers who grapple and grapplers who strike move inefficiently in their new sport;
• habits performed on “auto-pilot” in one’s own home may not be appropriate in other contexts;
• sexual fetishism – the association of pleasure with that which is detrimental with exposure to pornography.

The above are some examples of the pitfalls of the learning process. More importantly, this necessary process is at the root of “learned” personality disorders, such as PTSD. In many cases, such patients – especially early in life – learn skills and tools which allow them to overcome the trauma(s) that will later in their lives be identified as a cause of PTSD symptoms. So long as the trauma is present, those skills and tools are necessary and adaptive as part of a survival mechanism. However, learning entails the depression and discarding of those synapses which are inconducive to applying those skills and tools, and it thus becomes difficult to operate in absentia of the trauma.

In other words, the symptoms of PTSD are akin to a language accent. Once a trauma has been overcome, the remainder of ordinary life (which is akin to a new language) is unsuitable for the application of those skills and tools which were learned to overcome that trauma, and this can lead to counter-productive outcomes. For example, a common attitude and outlook among victims of molestation is “I will never be a victim again”. To that end, they engage in unique behaviors or variants of non-unique behaviors which are conducive to that objective, such as aggression, vulnerable narcissism, and clinging to authority often at the expense of their professional, social, or family lives. Note: the requirement for any set of symptoms to qualify as exceeding the clinical threshold of a disorder is that it must be sufficiently prevalent so as to interfere with, at minimum, one critical aspect of one’s life.

Thus, part of overcoming some symptoms of PTSD entails learning new skills and tools, while re-learning variants of existing ones. That is to say that adaptive neuroplasticity is the solution to maladaptive neuroplasticity. However, the older we are, the more difficult it is for neuroplastic adaptation to take place because the greater the age, the more synapses have been discarded.

Conversely, a baby’s brain is de facto hyperconnected due to it not yet having been subjected to synaptic selection, and this is why we tend to hold the view that “kids learn like sponges”; the ideal state for learning is that of equisynaptic hyperactivity illustrated in Figure 1, i.e. step 1 of the trial-and-error process. The older we are, the less equisynaptic our neuronal hyperactivity (due to a lifetime of pruning), the more that the learning process and the capacity for neuroplasticity is inhibited – they haven’t “used it” so they’ve “lost it”.

Sexual Fetishism

One instance of maladaptive neuroplasticity is of particular relevance to REM, namely sexual fetishism. The way that fetishes emerge are identical to how anything else is learned. Let’s use the example of a young teenager’s first exposure to pornography. By default, men are aroused by female nudity. However, pornography does not limit itself to mere nudity. Instead, it overwhelmingly couples female nudity with a variety of other things.

To demonstrate, I will list off some video titles from PornHub. Here, I use a VPN and private browsing, so the results are not personalized to me but are rather reflective of what a first-time user would encounter. Here are some disturbing titles I found on the homepage and they represent roughly half of the total (with the other half being relatively wholesome):

• “ts girl with bi guy he gets f***ed in the *ss when he is f***ing me tranny girlfriend”;
• “THE COST OF LIVING – Broke Ballerina Eager To Earn Some Cash”;
• “Playing Secret Game With Little Step Sister – Molly Little – Family Therapy – Alex Adams”;
• “2 series. My best friend’s mom turned out to be a very hospitable MILF”;
• “Teen Step Sisters Share My C*** ~ Macy Meadows ~ Serena Hill ~ Household”;
• “DAY 4 – Step mom share bed in hotel room with Step son 🥰 Surprise f*** c****pie for Step mother 💦”;
• … you get the picture.

As for the wholesome half, they overwhelmingly depicted sexuality in a rough, mechanical, and unromantic manner. By no means do these have any artistic value. However, they do have the effect of coupling female nudity with things it ought not be coupled with. A teenager’s first experience is likely to be innocent, caring only to select the video with the prettiest girl which in this case is Molly Little (i.e. the step sister). Indeed, the context may very well be ignored by skipping to the action, so to speak. Nevertheless, ignoring the context does not entail forgetting it. As such, neurons which fire in response to sexual stimuli are coupled with the firing of neurons which would ordinarily be fired in a non-sexual context (one’s sister).

When neurons fire together, they wire together, such that when one one fires, so does the other. Over repeated exposure to this video, one would expect thoughts of sex to lead to thoughts of one’s sister or thoughts of one’s sister to lead to thoughts of sex. Thus, a sexual fetish has been formed.

The sexual fetish that is most relevant to REM is that of cuckoldry. As I will demonstrate, JEM couples pleasure and a sense of moral well-being with that which is detrimental to a gentile ingroup, often with the use of actual cuckoldry as a metaphor for ethnic cuckoldry; the most famous example of this is when yahweh “exited Sarah’s tent” which resulted in her giving birth to yahweh’s child (Isaac, the first jew) and the cuckold Abraham raising him. Here, I use a case study of Steven Spielberg’s E.T. the Extra-Terrestrial (1982) and analyze its neurological effect.

E.T. the Extra-Terrestrial

1. Finger of God

Then the Lord said to Moses, “Say to Aaron, ‘Stretch out your staff and strike the dust of the earth, so that it may become gnats throughout the whole land of Egypt.'” And they did so; Aaron stretched out his hand with his staff and struck the dust of the earth, and gnats came on humans and animals alike; all the dust of the earth turned into gnats throughout the whole land of Egypt. The magicians tried to produce gnats by their secret arts, but they could not. There were gnats on both humans and animals. And the magicians said to Pharaoh, “This is the finger of God!” But Pharaoh’s heart was hardened, and he would not listen to them, just as the Lord had said.

Exodus 8:16–20

When He finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written with the finger of God.

Exodus 31:18

And the Lord gave me the two tablets of stone written with the finger of God; and on them were all the words which the Lord had spoken with you at the mountain from the midst of the fire on the day of the assembly.

Deuteronomy 9:10

But if I drive out demons by the finger of God, then the kingdom of God has come upon you.

Luke 11:20

The finger of god signifies the power of yahweh. Since yahweh is a metaphor for jewry and the power of jewry comes from judaism, the finger of god may, by extension, signify judaism itself.

2. Character Names

• The main character, Eliott, is Elijah (אליהו), which means “my god is yahweh” or “yahweh is god.” In the Hebrew bible, Elijah was a prophet who performed miracles and advocated for the worship of yahweh.
• Eliott’s older brother is Michael (מִיכָאֵל), the first born. Originating from Hebrew, the name is traditionally understood to mean “who is like god?”. He signifies a subservient Indo-European figure, as is the case with his namesake, the archangel.
• Eliott’s little sister Gertie is Gertrude of Germanic origin and is derived from the elements “ger,” meaning “spear,” and “trud,” meaning “strength” or “power.” Therefore, the name Gertrude typically means “spear of strength” or “strong spear”, which signifies her as Indo-European.
• Mary, Eliott’s single mother, similarly signifies an Indo-European. In Hebrew, Miriam (מִרְיָם) is the original form and it relates to bitterness.
• E.T. is derived from the biblical character “Ithai” or “Ittai” (איתי, pronounced “ee-tay” or “ee-tee”) in the Old Testament, who was a wandering alien in the land of Israel with a permanent connection and loyalty to David.

The Story of Ittai

Here’s a brief overview of his story:

1. Background: Ittai was a Philistine, likely a former soldier, from the city of Gath. Despite his non-Israelite origins, he became a loyal follower of King David.
2. Loyalty During Absalom’s Rebellion: The most notable part of Ittai’s story occurs during the rebellion of Absalom, David’s son. When Absalom revolted against David and sought to usurp the throne, David was forced to flee Jerusalem.
3. David’s Flight from Jerusalem: As David was leaving Jerusalem, Ittai, along with his men and their families, decided to accompany David. Despite being relatively new to David’s service, Ittai showed unwavering loyalty. David, aware of Ittai’s foreign origins and recent service, gave him the choice to stay in Jerusalem. However, Ittai expressed his firm commitment to stay with David, regardless of the circumstances.
4. Ittai’s Vow: “As surely as the Lord lives, and as my lord the king lives, wherever my lord the king may be, whether it means life or death, there will your servant be” (2 Samuel 15:21). At the end of the movie, E.T. makes the same promise to Eliott.
5. Role in the Battle: Ittai played a significant role in the ensuing battle against Absalom’s forces. He was one of the commanders of a third of David’s army, showing the high level of trust David placed in him.

Ittai’s story is notable for his loyalty and dedication to David, especially considering his status as a foreigner in Israel. Israel (i.e. “god’s princess”) is a gentile identifier, contrary to what many might think; the covenant was passed down to Judah and not Jacob who was given the title of “god’s princess” after god wrestled him down and submitted him (a reference to sodomy).

Thus, Ittai is an alien among the nations who uses his might in service to jewry (in this case, David); yahweh can be described in exactly the same way and so can E.T. In fact, E.T.’s display of might is done with the use of his glowing finger – the finger of god.

The Story of E.T.

• Movie begins with a spaceship in the woods at night, surrounded by aliens.
• The red lights turn on indicating “time to leave”, but one of these aliens has wandered off.
• The wandering alien (E.T.) displays a fascination with plant life.
• U.S. gov men arrive presumably looking for the aliens.
• E.T. happened to be within the vicinity and attempted to remain unseen, but he gets found out and runs for his ship. As the men approach the ship, the ship shuts closed and takes off, stranding E.T.
• Eliott is having pizza night. As he returns to the dining room with the pizza, he hears a noise in the cabin.

Judaism follows a lunar calendar, which means that the months are based on the phases of the moon. Each month begins with the appearance of the new (crescent) moon (Rosh Chodesh, meaning “head of the month”). Thus, the crescent moon signifies the beginning of a new cycle or, in a historical context, a new era. Here, we have our 1st clue as to E.T.’s messianic nature.

In the Lion King, the crescent moon is consistent with Scar’s populist uprising and explicit promise of a new era.

• Wanting to see if someone’s there, Eliott throws a ball. The ball is thrown back, to his terror. By the time Michael checks it out, E.T. found a hiding place.
• But Eliott knew what he saw so he goes back and eventually finds E.T., startling both of them which prompts E.T. to escape.
• But Eliott realizes by E.T.’s reaction that the alien means him no harm, so his arrival is potentially good rather than bad news. So he goes looking for him. Notice the symbolic element of a “good news” – a gospel.

At this point, we have 2 elements of messianism established within E.T.’s character: a gospel with a new era. Of course, an obvious 3rd element is the mere fact that E.T. is an alien among the nations.

• In the meantime, Eliott’s mom urges him to report any further sightings. But Eliott is concerned that medical experiments will be performed on him. Speilberg’s implicit invocation of the Nazi persecution of jews is a clear use of historicity which clearly identifies E.T. as a jewish character.

Here, we further develop the E.T. character into a nomadic wandering jewish messiah who brings us a gospel in a new era.

• Eliott sleeps outside, waiting for E.T. to appear.

Elijah on Mount Horeb: In 1 Kings 19, the prophet Elijah fled to the wilderness and eventually to Mount Horeb (also known as Mount Sinai), where he spent the night in a cave. There, he had a profound encounter with god.

• E.T. eventually appears and gives Eliott the Reese’s Pieces which he had left like bread crumbs.

Elijah Fed by Ravens: In 1 Kings 17, during a drought, the prophet Elijah is fed by ravens sent by God. The ravens bring him bread and meat in the morning and evening while he is hiding in the Kerith Ravine. As such, Eliott’s candy may actually symbolize bread.

Moreover, this adds to E.T.’s character development. In addition to his messianic nature, E.T. is a consumer. In fact, Gertie later describes E.T. as someone who “sure eats like a pig”. For reference, yahweh presents himself to Moses as a consuming fire.

Here, we establish E.T. as a social parasite who enjoys the benefits of Indo-European labor (Mary’s resources) and social structure (Michael’s support) without contributing anything himself. Moreover, Michael’s complicity in his own mother’s exploitation is arguably a metaphor for ethnic cuckoldry, as he is siding against his own tribe.

• E.T. and Eliott develop a psychic connection and Eliott tells E.T. about all the things he can eat.
• Eliott introduces E.T. to his siblings who assist in hiding E.T. in a closet.

LOL.

• As E.T. tells them that he is from another place, they are interrupted by Eliott who senses danger and goes to investigate. For the 2nd night in a row, we have a crescent moon.

• The next day, Eliott is in school. He is compelled by E.T. to save the frogs.

Further complementing E.T.’s messianism, he is now established as a savior of frogs which, in the scene, represent the exploited and down-trodden. E.T. saves them with liberation. For reference, jesus is a liberator who saves.

• After this happens, Eliott then kisses a blonde blue-eyed girl. He is compelled by E.T. to gather an Indo-European bride.

Coupled with Michael’s servility to E.T., this scene makes the theme of ethnic cuckoldry more explicit.

• Later at home, Eliott injures his finger and E.T. heals the wound with his own finger.

• Soon after, one of the flowers E.T. gave life to shows signs of dying, indicating that E.T. is dying.
• Meanwhile, Gertie figures out that E.T. wants to return home (metaphorically, to the promised land). The kids devise a plan to use trick-or-treating as a cover to sneak E.T. out so he can build a device to make contact.
• While the kids are absent, the U.S. government is investigating Eliott’s home.
• Eliott returns without E.T. and sends Michael to look for him. Michael finds E.T. incapacitated.
• Due to Eliott’s connection with E.T., it becomes apparent that Eliott is dying too. As soon as they realize this and inform mom, men in NASA suits arrive and take E.T.

Regarding the NASA men, the red background and martial-like attire akin to stormtroopers is a likely reference to Edom which signifies Europe / the West:

For reference, look up the consistent rabbinic profession of genocidal doctrine vis-à-vis Edom and Esau.

• NASA scientists try to keep them alive and one of them mentions that his being here is a miracle. But E.T. dies.
• Gertie and mom wish him back – a possible metaphor for prayer.
• Eliott expresses sorrow for E.T.’s suffering; “look at what they did to you”, said the followers of jesus and Eliott.
• E.T. comes back to life.

Read: jesus comes back to life.

• They sneak E.T. out and take him to his spaceship where he departs. Before he leaves, he tells Gertie to “be good” and tells Eliott that he will always be with him while pointing to his head, implying an eternal connection to him. This is essentially adhering to the mythical structure of 2 Samuel 15:21 where Ittai makes the exact same promise to David.

The rainbow symbolizes that E.T.’s last words are to be understood as the Noahide covenant – god’s rules for being the “good guy” meant for gentiles.

I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth.

Genesis 9:13

Neurological Effect of E.T.

Consistent throughout this movie is the firing of neurons for “being the good guy”, i.e. morality. Depending on who is watching, those neurons are coupled with the firing of a different set of neurons.

With good genes, Indo-European boys watching this would identify with the physically superior elder brother Michael – a “good guy” who helps and harbors a wandering alien messiah who parasites off of his own mother, and gathers an Indo-European bride for the physically inferior younger brother Eliott. Since “neurons that fire together, wire together”, the brain learns to associate ethnic cuckoldry with a moral compass, such that thoughts of morality lead to thoughts of ethnic cuckoldry and vice versa. For example, “diversity is our strength” implies righteousness when heard, yet its association is also applied in reverse when ethnic cucks say it as a display of moral virtue.

Indo-European boys with bad genes, foreigners (particularly of the Semitic variety), and pretty much anyone who self-identifies as inferiors or outcasts would identify instead with Eliott and E.T. Here, the same neurons for morality are coupled with the consumption (i.e. parasitism) of the highborn Indo-European outgroup. From this perspective, their brains associate the destruction of Edom / Rome / the West as something desirable, thereby moralizing them in their tribal struggle against Indo-European civilization.

Finally, girls would generally identify with either Gertie or Mary, depending on their age. In turn, morality defines the ingroup, such that men who fail to imbibe the attributes of the E.T. / Elliott union are associated with a low-status outgroup. Effectively, they are being gaslit into a religious ghetto, and this gaslighting serves the same function as Islamic laws for women – mate-guarding of the Semitic variety. This is in contrast to Indo-European mate-guarding which entails encouraging rather than restricting sexual competition, thereby ensuring that only genetic superiors pass on their genes. Thus, the martial and genetically superior “Great man” is excluded from the females’ pool of mating options by way of gaslighting. To contrast, men who imbibe E.T. and Elliot’s attributes the most (i.e. jews) are placed at the top of the list.

Here, we can establish that the desired neurological effect of JEM in highborn Indo-Europeans is the development of an ethnosexual fetish, just as the neurological effect of pornography is the development of sexual fetishism. JEM is the cultural equivalent of pornography.

Historicity of E.T.

The important thing to remember is that the challenges faced by E.T., as an alien among the nations, are precisely those faced by a human social parasite (HSP) in its alloparasitic stage (where the routine of nomadic exogamy occurs). That is to say that insofar as that challenge and aspect of HSP is depicted, E.T. is an esoterically historical movie, despite it being exoterically a work of fiction.

Moreover, it is necessary for that depiction to be as symbolically faithful to historical reality as possible, in order to ensure that the brain makes the desired associations. The greater the fidelity of depiction, the more effective the brain will be at recognizing real-life situations which match said depiction. In turn, the desired association is more likely to be made in those real-life situations. In other words, ethnic cuckoldry is more likely to manifest the more that the situation at hand matches the “cultural pornography” that lead to the ethnosexual fetish. For reference, see how susceptible christians and their ideological descendants are to messianic gospels: “Make America Great Again”, “13 colonies as New Jerasulem”, 90s New Ageism, National Socialism, Marxism, etc.

Conversely, the lower the fidelity of depiction, the less effective the brain will be at recognizing corresponding real-life situations. In turn, the desired association is less likely to be made in those situations. To take this line of reasoning to its extreme, we can deduce that with 0 historicity, we get 0 desired effect. Therefore, maximum symbolic historicity is a must for effective REM and the adherence of past mythic structures is an effective way of imposing that.

Knowing this empowers AIM artists to create myth in a neuroscience-conscious manner with the symbolic depiction of challenges or situations faced by the sexually superior martial type. In doing so, the same neurological effect can be realized in reverse to develop associations that are healthy and advantageous to the Indo-European ingroup.