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Learning how to embody these types in one’s practice was a process of heightening one’s awareness, a way of self-cultivation. So the symbolic types come out, as it were, from the undifferentiated, non-thematic wholeness of primordial experience, or No-Limit (wuji), and, having been elaborated to the finest nuances through men’s spiritual effort (this process corresponds to a realization of culture), finally dissolve once again in the seamless web of all-too-subtle differences of experience.Yet this time they melt into a Chaos of another sort — sublimated by human effort and esthetically perceived Chaos of the Great Limit {t ’aiji), a cultural creation par excellence.

If definite integration fails, it could be still possible to evaluate the definite integral using indefinite integration with the Newton - Leibniz theorem (however, the user has to ensure that the indefinite integral is continuous on the compact interval 2/9*sqrt(3)*b^2*arctan(1/3*sqrt(3)*(2*(b*x a)^(1/3) a^(1/3))/a^(1/3))/a^(7/3) - 1/9*b^2*log((b*x a)^(2/3) (b*x a)^(1/3)*a^(1/3) a^(2/3))/a^(7/3) 2/9*b^2*log((b*x a)^(1/3) - a^(1/3))/a^(7/3) 1/6*(4*(b*x a)^(5/3)*b^2 - 7*(b*x a)^(2/3)*a*b^2)/((b*x a)^2*a^2 - 2*(b*x a)*a^3 a^4) has only one variable, then it returns the integral with respect to that variable.The supreme value of tradition is neither objective knowledge nor creation, but the non-subjective sincerity of expression which transforms the finite act into a consummating event and makes it a precise non-expression, a spontaneous appropriation of being’s temporality and thus — an act of going along with the world.The continuity of tradition presupposes that to affirm one’s true Self one must forget oneself.The being of things is reduced to its limit that constitutes both their innermost nature and their external boundary.It would be wrong to say that Chinese thought negates any notion of reality that transcends the world of appearances.

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