This article, “Poor Jim Carrey” by Miles Mathis, argues that the perceived decline in figures like Jim Carrey and the perceived fall of media outlets like The Onion and Babylon Bee are symptoms of a larger societal “machine” controlled by secretive “Families” and ancient groups like the Phoenicians. The author criticizes Jim Carrey for being overly concerned with public opinion, which the author attributes to media oversaturation and a “hyperactive superego.” This, according to Mathis, led Carrey to become a “manufactured media-creature” rather than his authentic self.
Mathis contrasts Carrey with Greg LeMond, a cyclist who initially backed down due to his superego but eventually developed a stronger ego. Mathis suggests that LeMond’s past traumas, including alleged sexual abuse and a suspicious hunting accident involving his uncle, contributed to his weak ego. The author uses these examples to illustrate his theory that a hypertrophied superego, fostered by this controlling “machine,” leads to a lack of individual will and self-censorship, exemplified by public compliance during Covid.
The article posits that this “machine” is a social construct designed for control and deception, created by the Phoenicians and amplified by mass media. Mathis criticizes media figures like Siskel and Ebert, Anderson Cooper, Whoopi Goldberg, Don Lemon, Wolf Blitzer, and Brian Stelter as products of this machine, chosen for their connections to the “Families” rather than for merit or charisma. He particularly scrutinizes Siskel and Ebert, questioning their qualifications and suggesting their rise was due to connections and promotion of certain films like Bonnie and Clyde and Beyond the Valley of the Dolls. Mathis also critiques Pauline Kael and Warren Beatty.
Mathis concludes by advocating for the cultivation of a strong ego and distrust of external validation and authority, especially from media and societal pronouncements. He encourages individuals to trust their inner promptings and to assert themselves, asserting that most challenges are merely “bluffs” that can be overcome by questioning credentials and asserting one’s own judgment. He uses his own history of trespassing as an example of living outside this controlling structure.
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The article discusses the perceived decline of Jim Carrey and the broader concept of a societal “machine” that influences individuals and media. The author, Miles Mathis, expresses concern about the state of media outlets like The Onion and Babylon Bee, suggesting a decline in humor and quality. He lists numerous media organizations and companies, including CBS, NBC, ABC, The New York Times, The Washington Post, The New Yorker, The Atlantic, The Nation, The Village Voice, The Chicago Tribune, PBS, NPR, CNN, Disney, Warner Brothers, Columbia, 20th Century Fox, MGM, and Scientific American, as examples of entities that have experienced a “crash and burn.”
The author recounts watching YouTube videos, specifically cat videos, and being presented with other content by the platform’s algorithms. He then details a video featuring Jim Carrey in a roundtable discussion with Ted Danson and Sacha Baron Cohen, where Carrey discusses criticism from Siskel and Ebert regarding the film Ace Ventura. Carrey’s devastation and later vindication after the success of The Truman Show are noted.
Mathis then critiques Siskel and Ebert, questioning their qualifications and influence. He mentions their early appearances on PBS and the year 1975. He speculates about their rise, suggesting connections and referencing Cohen. He researches Siskel, noting his Jewish heritage, service in the Army, and role as a public affairs officer for the Defense Information School DINFOS (which he renames DISINFOS). He states Siskel was placed at the Chicago Tribune in 1969.
Mathis similarly scrutinizes Ebert, questioning his claimed Catholic faith and noting his mother’s Stumm surname, which he associates with Jewish names like Shtum. Ebert’s dropout from a graduate program in English and his claim to have learned criticism from Mad Magazine are highlighted. He suggests Ebert was placed at the Chicago Sun Times by age 25 with similar unexplained assistance. Pauline Kael, described as Jewish, is mentioned as having mentored Ebert. Mathis criticizes Ebert’s positive review of Warren Beatty’s Bonnie and Clyde, calling it propaganda and false history, similar to films like Shampoo, Reds, and Bugsy.
Mathis notes Ebert’s association with Russ Meyer by age 27, calling Meyer Jewish. He states Meyer enlisted Ebert to write the screenplay for Beyond the Valley of the Dolls, which Mathis considers extremely poor compared to The Valley of the Dolls and Casablanca. He dismisses the idea of a cult following for Beyond the Valley of the Dolls at sites like Rotten Tomatoes. Ebert’s later work, Who Killed Bambi?, a Sex Pistols movie, is also criticized. Mathis claims the Sex Pistols were a creation of British Intelligence, and suggests the film’s cancellation was due to FOX deciding the bad publicity outweighed propaganda benefits for MI6. He notes FOX’s success with Star Wars in 1977 and the absence of Russ Meyer and Roger Ebert from 1977’s big projects.
Ebert’s Pulitzer Prize for criticism in 1975 at age 33 is also questioned. The article mentions the television show originating on PBS in 1975, its early promotion by Tribune Media, and later total control by Tribune Media, which created it out of WGN. Disney’s purchase in 1986 is noted. Siskel and Ebert are described as “operatives” for selling Hollywood. Mathis suggests Beavis and Butthead could have been promoted to similar fame.
The article then criticizes other television personalities, asking about the redeeming qualities of Anderson Cooper, Whoopi Goldberg, Don Lemon, Wolf Blitzer, and Brian Stelter. Anderson Cooper is identified as a Vanderbilt. Mathis also refers to Ronald Reagan videos and criticizes modern media figures for declining professionalism. He mentions Ben Shapiro as an example of someone who can still speak quickly.
Mathis circles back to Jim Carrey, stating he is “lost” and suffering from a “hyperactive superego” due to “media oversaturation.” He describes Carrey as a “manufactured media-creature.” The author criticizes the “machine” and its creators, suggesting they create “contingency plans” and present the machine as spiritual or natural. He mentions films like Magnolia and The Tree of Life as examples of confusing narratives.
Mathis attributes the “machine” to the Phoenicians and describes it as a “web of lies and fear and control.” He states that even members of “these Families” are not exempt and “get chewed up by the lies and fear.” He uses Alan Turing as an analogy for being too clever and unable to decrypt their own code. The author speculates about the existence of “High Phoenicians” outside the machine but states he doesn’t travel in those circles, mentioning “islands” and “bunkers.”
The article shifts to Greg Lemond, a cyclist who won three Tour de France races from 1986 to 90. Mathis discusses the 1985 Tour controversy involving Bernard Hinault, where Lemond was allegedly told to back off. Mathis criticizes Hinault’s actions and suggests Lemond should have won. He attributes Lemond’s initial compliance to a “hyperactive superego and a hypoactive (weak) ego.” He contrasts Lemond with Lance Armstrong, noting Lemond’s continued popularity.
Lemond’s later experience with Lance Armstrong in 2001, where Lemond apologized for questioning Armstrong about doping, is mentioned. Mathis states Lemond eventually “found his backbone” and counterattacked in 2003, also winning against UCI former president Pat McQuaid.
A quote from Greg LeMond is provided, discussing his feelings about fame, shame, and fear, which Mathis interprets as his superego talking. The article then delves into a mysterious event where Lemond was shot by a relative while hunting turkey just before the 1987 Tour. Mathis connects this to Lemond’s childhood sexual abuse and a situation where Landis’s business manager, Will Geoghegan, allegedly threatened Lemond about the abuse if he didn’t stay quiet about Landis’s doping. Mathis suspects an uncle was involved in both events. Lemond’s later revision of the story, attributing the shooting to a friend, is noted.
The article reiterates the importance of ego over superego. Mathis argues that the superego, while once necessary for civilization, is now “hypertrophied” and serves the Phoenicians by encouraging self-censorship and lack of will. He uses the Covid pandemic as an example of the machine at work, with people policing themselves based on media suggestions.
The author offers a path to step outside the machine: a path toward the ego, not egotism. This involves self-knowledge, trusting inner promptings, and telling anyone “to fuck off” if they interfere uninvited. He states that most things in the world, especially on TV, are “bluffs” or lies. He advises questioning credentials, origins, and biographies of those trying to convince or sell something, referencing “tales from the cryptos.”
Mathis concludes by citing his own experience of climbing the wall at Windsor Castle in his 20s as an example of living outside conventional boundaries. He asserts his judgment is superior and that those who don’t learn from him are their own problem. He contrasts his continued “trespassing” with others who have built their own “little jails.”