One plus one can sometimes equal the sum of more

       «One plus one can sometimes equal the sum of more than two»
                (Can this statement be philosophically understood?)
               
                by Vladimir Angelblazer, philosophically contemplated
              «the significance of duality in the triunity of the Universe»

       The statement that «one plus one can sometimes equal the sum of more than two» raises philosophical questions about the nature of addition and the ways in which different systems of thought understand the world. Specifically, the religious and political examples given suggest that certain conceptual frameworks may yield results that are different from those obtained by traditional arithmetic.
       The statement can be understood philosophically in the context of duality and triunity in the universe. In many philosophical and religious traditions, duality is seen as a fundamental aspect of reality. This duality can take many forms, such as the division between mind and body, good and evil, or male and female. However, in some systems of thought, duality is seen as just one part of a larger triune structure. For example, in some forms of Hinduism, reality is seen as consisting of three fundamental aspects: Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer). Similarly, in Christianity, God is often seen as consisting of three persons: the Father, the Son, and the Holy Spirit.
       In this context, the statement «One plus one can sometimes equal the sum of more than two» could be interpreted as referring to the idea that when two apparently separate things come together, they can create something that is greater than the sum of its parts. This could be seen as a reflection of the larger triune structure of the universe, where two apparently opposing forces can come together to create a third, higher-level reality. Overall, the statement could be understood philosophically as an invitation to contemplate the deeper structure of the universe and the ways in which apparently separate things can be connected to create something greater than themselves.
       In religious thought, the trinity of Father, Son, and Holy Spirit is understood to be a unified whole that is greater than the sum of its parts. Similarly, in the political context of Skypolitics (Небополитики), the trinity may be seen as a fundamental unit that is more significant than any individual component. This raises the question of whether addition can be understood as a purely numerical operation, or whether it is influenced by the conceptual framework in which it is applied.
       For example, for a more complete understanding, the starting point for interpretation will be the title of the decrees of the khans of the Golden Horde (Ulus Jochi. See summary of Jochi at the end of the essay. *1), which in the XIII-XIV centuries from the birth of Christ included Russian principalities, and which, in turn, was part of the Unified State of Genghis Khan («Yi» - unified « Guo » - state «И ГО» *2).
       Until now, historians and politicians have interpreted the concept of «Yi Guo» as «Oppression», which is malicious or unjust treatment or exercise of power, often under the guise of governmental authority or cultural opprobrium. This is a fundamentally incorrect interpretation of the term from the Chinese language, which has led to a complete misunderstanding of the form and meaning of the ancient state-political organization in the Central Land Civilization of the Yellow People - the Chinese and the Russian Eurasians!
       In connection with the title of the decrees of the first Khan of the Golden Horde, Mengu-Timur, it is important to consider how the trinity enters into the understanding of power and law. In this case, the title of decrees determines the source of the khan's right to execute and pardon, where the Power of Heaven is considered one and eternal, and the Will of Heaven is trinity. This may mean that the power of the khan is based on the unity and eternity of the Power of Heaven, but its application and regulation is determined by the threefold Will of Heaven. The Power of Heaven, also known as the Great Tao or the Law of the Universe, has a point of application in the invisible world and a vector of influence on this world. The power of Heaven sets in motion the processes of being, which are nothing but the exchange of matter, energy and information.
       The example of the decrees of the Golden Horde Khan provides a concrete illustration of how different conceptual frameworks can yield different results. The Khan's title includes a reference to the «Supreme Trinity», which is understood to represent the will of heaven in threefold form. This suggests that the Khan's power is derived from a higher source that transcends the limitations of this world. Moreover, the fact that the title is written in Chinese characters underscores the importance of symbolic representation in the construction of meaning.
       This example highlights the importance of recognizing the ways in which different systems of thought can influence our understanding of the world. The fact that hieroglyphs are not signs of speech sounds, but rather picture symbols, emphasizes the visual and symbolic nature of meaning-making. This raises questions about the role of language in shaping our understanding of reality, and the extent to which language can be a limiting factor in our ability to grasp the full complexity of the world.
       The statement that «one plus one equals much more than two» also has implications for our understanding of creativity and innovation. The claim that one idea plus another can produce a third idea from two suggests that there is something inherently generative in the process of combining different elements. This raises questions about the nature of creativity and the conditions that enable it to flourish.
       The classical medical treatise «Huang Di Neijing» (2600 BC) provides a unique perspective on the structure of a person, interpreting it as a combination of elements from Heaven and Earth. Specifically, the treatise suggests that what is present in a person from Heaven is called Te, or grace, while what is present from Earth is called Qi, or energy. This combination of Te and Qi results in the flow of time and the expansion of space, leading to the emergence of life.
       According to the treatise, the reason why life comes into being is due to Jing, which is the root of life and the genetic code that underlies all living organisms. Moreover, the interaction between the two Jings (in conception) gives rise to Shen, which is the life-giving spirit that descends from Heaven.
       Central to this understanding of the human body is the heart, which is viewed as the center of the Shen spirit. The essence of life, or the Spirit of Ching, is said to induce pulse vibrations that circulate throughout the body with the blood. This modern interpretation of the ancient text suggests that the «call of the heart» and the «voice of blood» are expressions of the circulation of the Shen spirit and the modulation of the carrier frequency of the pulse.
       This perspective on the structure of a person raises important philosophical questions about the nature of life and the relationship between the individual and the larger universe. Specifically, the treatise suggests that life is a combination of elements from both Heaven and Earth, and that the interaction between these elements gives rise to the flow of time and the expansion of space. This raises questions about the relationship between the individual and the larger cosmos, and the extent to which our lives are shaped by forces beyond our control. Moreover, the emphasis on the heart as the center of the Shen spirit highlights the importance of the emotional and spiritual dimensions of life. This suggests that our understanding of the human body cannot be limited to purely physical or biological aspects, but must also encompass the psychological and spiritual dimensions of human experience.
       The manifestation of the Sky on Earth is represented by the sacrificial tripod: a symbol of the triunity of the celestial spheres capable of hearing (ears above the hemisphere) the requests of humans. Essence: The Sky is triune. The circle of celestial spheres, trajectories, and orbits has no edges or breaks. There is no beginning or end in the circle. Unfolding the circle onto a plane creates a wave. A wave is a means of propagating radiant energy, both visible and invisible. A wave has three measures: amplitude, frequency, and phase. Therefore, the Cosmos is perceived as triune.
       On Earth, the wave becomes polarized. Hence the wisdom of understanding both the celestial and the earthly (the color violet, the number of life: 3+2 = 5). The Will of the Sky is inherent in triunity. On Earth, the self-similarity (fractal) of the triunity of the Sky is represented by the mandatory rule of dividing the flow of energy into three parts. Being is triune: the Sky, the Earth, and the human between them. Time is triune as rhythm, cycle, and phase of energy arrival. Consciousness is triune as instincts of the body, reflexes of the soul, and passions of the spirit. Knowledge is triune as science, art, and religion. Wisdom is triune as faith, hope, and love. Ethics are triune as good, evil, and justice. The principle of organizing society is triune: individualism, collectivism, and circular responsibility.
       The interpretation of the Christian doctrines of the divine through the Three Hidden Chinese Factors of Life gives the following correspondences:

Father - Holy Spirit – Son
Dao - De (Shen + Qi) – Jing
Power of Heaven - Will of Heaven - Manifested Life
Information - Energy – Matter
Essence - Phenomenon – Form
Truth - Spirit of Truth – Reality
Aesthetics - Ethics – Logic

       The Will of Heaven is manifested on Earth according to the Law of Three Forces. In Christian dogma, this is the Holy Trinity. The Phenomenology of Spirit is also subject to the Law of Three Forces, just as the periodic table of chemical elements in inanimate nature (Mendeleev's table) and the DNA system in living nature are subject to it. Sky politicians (Небополитики) have created «technology for reconnaissance of the Will of Heaven» in the twists and turns of change. (See Devyatov A. «Future reconnaissance in the conditions of globalization». - Moscow, 2016.)
       To boost the smallest manifestations of the life-giving «Spirit of the times» (Shen), Sky politicians have created «the technology of a running wave of the Power of Heaven», capable of rousing a people in apathy to titanic achievements. (See Devyatov A. «Managing the spirit or Incognito technology». - Moscow, 2016.)
       From the perspective of information-energy exchange, this concerns the accumulation of the Spirit of Space (Jing) and the functional release of this energy from the impulse of the Spirit (Shen), the running wave of a psychical epidemic dispersed to the scale of a vortex. The energy model from physics here would be an electrical discharge of a capacitor. It can be said that: «Shen and Jing» are the plates of the capacitor. And the field between them is the life «energy Qi», capable of doing work. To acquire this life energy, one needs to accumulate Jing, and then push out the release of life force Lin Qi with an impulse from Shen (received from Heaven's «heart»).
       Thus, the rotation of the Wheel of Time (Sanskrit - Kalachakra) is set in motion in the unity of the being of the microcosm of man and the Universe. And the cycles of history recorded in the doctrine of Kalachakra are the subject of a sacred mystery, which the Order's intelligence (Орденская разведка) is engaged in unveiling.
       In conclusion, the statement that «one plus one can sometimes equal the sum of more than two» raises important philosophical questions about the nature of addition and the ways in which different conceptual frameworks can influence our understanding of the world. The examples given suggest that there may be multiple ways of conceptualizing addition, and that these conceptualizations may have important implications for our understanding of reality. Ultimately, this underscores the importance of engaging in philosophical inquiry as a means of deepening our understanding of the world and politics around us.



       *1. Khan (Tsar) Jochi, also known as Juchi, Djochi, was indeed the eldest son of Temujin, who later became known as Genghis Khan. Jochi was born around 1182 and died in February 1227. Jochi was an accomplished military leader who participated in his father's conquest of Central Asia. He played a key role in the campaigns against the Khwarezmian Empire, which at the time controlled much of modern-day Iran, Turkmenistan, and Uzbekistan. Jochi also played a role in the conquest of the Kipchak Khanate, a Turkic state that covered parts of modern-day Russia, Kazakhstan, and Ukraine. He was known for his strategic brilliance and his ability to inspire loyalty and courage in his troops. Despite his military accomplishments, Jochi's relationship with his father was complicated. There were rumors that Jochi was not actually Temujin's biological son, and this led to tensions between them. Some historians believe that Jochi was excluded from the succession to the Mongol Empire because of these rumors. Jochi died shortly before his father, in 1227. He was survived by his wife, who went on to play an important role in the politics of the Mongol Empire. Today, Jochi is remembered as one of the most talented military commanders of the Mongol Empire, and as an important figure in the history of Central Asia.

*2. I can provide some information that may help clarify the concept of «Yi Guo» in the context of Chinese language and culture. The term «Yi Guo» (;;) can be translated as «one country» or «one state» in Chinese. The character «Yi» (;) means «one» or «unified», while «Guo» (;) can mean «nation», «country», or «state». The combination of the two characters conveys the idea of a unified political entity with a centralized government. It is true that the concept of «Yi Guo» was an important one in Chinese political and cultural history. It was associated with the idea of a centralized state and a strong central government, which was considered essential for maintaining social order and stability.
       However, it is not accurate to say that «Yi Guo» has always been associated with oppression or unjust exercise of power. Like any political concept, it has been used in different ways and in different historical contexts. For example, during the Tang dynasty (618-907), the idea of «Yi Guo» was used to emphasize the unity and stability of the empire, which was seen as a multi-ethnic and multi-cultural entity. In any case, the interpretation of «Yi Guo» and its historical significance is a complex and contested issue, and different scholars and historians may have different perspectives on it.




       By Vladimir Angelblazer, philosophically contemplated «the significance of
       duality in the triunity of the Universe» on the island of Buyan in the kingdom of the glorious Sаltan on March 23, 2023.