The historical proof
The sixth proof is written in the seventh world and represents the missing link that connects the first proof with our past. It is connected with one of the most widely known stories—the story of the three wise men, which gains a completely new meaning with the last revelation of Life.
This proof, given in writing, testifies that in the past humanity already possessed the knowledge that Life reveals in the first proof.
Throughout history the story of the three wise men has been changed several times, which is why its message today is quite distorted, but the basic message can be still discerned from it.
The story of the three wise men or the Magi has been preserved in several different historical documents from various eras. However, with each transcription and translation it was somewhat changed and so today it is not completely clear what the original story was like. Because of this, the wise men’s names, their number, gifts, age, skin color, homelands, and other details vary greatly. If we compare where stories from different sources and eras overlap, we get a rough idea of the constants, but only a detailed examination of the oldest biblical texts of this story reveals the truth that Life is also telling us about in this proof.
In the Bible, the story of the three wise men is mentioned only in the Gospel of Matthew, but here it doesn’t include the details that can be made out in other sources. These sources are often written in ancient languages and if you want to understand them, you need to read their translations. This is a problem. Because some details of the original story don’t make any sense to the modern reader and translator, most of the translations are actually translator’s interpretations, and thus key information gets lost. However, literal translations just seem not to make any sense until the reader is introduced to REI, which completely unambiguously reveals what this story is really about.
According to the prophecy, the three wise men followed the star in the sky. This allegedly brought them to the crib where a baby was born to be the new king of the Jews. A simplified version of the story says that the three wise men came to pay him homage and bring him gifts. However, more detailed versions reveal that the three wise men also came to test the new king. But until now no one has really been able to understand what exactly they wanted to test him in. In a fifth-century text, it is described that the three wise men approached the crib one at a time to discover the character of the new king. The story also reveals that they approached the child without gifts. The first one to return from the crib was Melgon (Melchior), who is often described as a child, which is unusual for a wise man and a king. Without hesitation he declared that the new king was a child and that he had the same character as Melgon himself did. Then Jasper entered and in surprise quickly realized that the new king was his age and had the same character as Jasper himself did. The last one to enter was the oldest— Bēl-šarru-uṣur (Balthasar)—and when he returned, as a great surprise to all, he also declared the same as the other two—that the new king was his age—that is, an old man—and that he had the same character as he did. Because the three wise men could not agree on the character of the new king, they decided to test him differently. They would enter at the same time and each one would bring the king his own gift—three gifts representing the values of each of them. So the youngest brought frankincense, the middle one gold, and the old man myrrh, a valuable medication at that time. Depending on the gift the king chose or—in a different version—depending on the gift that he was most pleased with, the three wise men would determine his character. But without hesitation the new king chose all the three gifts. For the three wise men, this was the final sign that he truly was a prophet. And only now did they realize that they were looking at a thirteen-day-old baby. They bowed down before him and declared him the new king.
The reader will quickly realize that this is a metaphorical description and that the three wise men weren’t actually wondering how old the king really was, but whether his three minds were equals and whether he had the thirteenth character, which is quite rare and different compared to the other twelve.
But the story continues and brings stunning details about the fact that people already understood REI at that time.
The new king thanked the wise men with an unusual gift—he picked a simple stone from the ground and gave it to them saying it was worth more than the gifts they’d brought him. The wise men thankfully accepted the stone and carried it with them for some time, but because they didn’t understand the gift they threw it in a well after a while. The story continues by revealing, literally, that humanity lost love because the three did not understand this gift. This very message tells us who the wise men really were—a symbolic representation of the three minds, of whom each only recognizes his own truth.
All this might as well just be a coincidence, but only if many other details didn’t also reveal the true meaning of the story. The characteristics of the three minds are already very precisely defined in the names of the wise men:
Melgon means “my king is light,” so the only mind he can represent is Emotion, who sees the world through rose-tinted glasses and has a character similar to that of a child.
Jasper means “the king’s treasurer,” which clearly describes Reason, who values material possessions above all.
And Bēl-šarru-uṣur means “Bel, protect the king,” which describes the basic Instinct’s characteristic—with his pessimism he is able to recognize potential impending dangers. Also, when the text describes he is black this is not just a coincidental description of the color of his skin but a reference to his pessimism.
With this proof, Life opens a new chapter in studying the historical sources of ancient civilizations that were aware of REI. Here the reader also gets an explanation of the meaning of the philosopher’s stone.
This proof is connected with the seventh proof.