visualizing the hierarchy emanating from the Dao. Laozi is considered the incarnation of one of the three and worshiped as the ancestral founder of Daoism. Different branches of Daoism often have differing pantheons of lesser deities, where these deities reflect different notions of cosmology. Lesser deities also may be promoted or demoted for their activity. Some varieties of popular Chinese religion incorporate the Jade Emperor (Yü-Huang or Yü-Di), one of the Three Pure Ones, as the highest God. Historical Daoist figures, and people who are considered to have become immortals (xian), are also venerated as well by both clergy and laypeople. Despite these hierarchies of deities, traditional conceptions of Dao should not be confused with the Western theism. Being one with the Dao does not necessarily indicate a union with an eternal spirit in, for example, the Hindu theistic sense. Practices Some key elements of Daoist practice include a commitment to self-cultivation, wu wei, and attunement to the patterns of the Dao. Most Daoists throughout history have agreed on the importance of self cultivation through various practices, which were seen as ways to transform oneself and integrate oneself to the deepest realities. Communal rituals are important in most Daoist traditions, as are methods of self cultivation. Daoist self cultivation practices tend to focus on the transformation of the heartmind together with bodily substances and energies (like jing and qi) and their connection to natural and universal forces, patterns and powers. According to Komjathy, Daoist practice is a diverse and complex subject and can include "aesthetics, art, dietetics, ethics, health and longevity practice, meditation, ritual, seasonal attunement, scripture study, and so forth." Throughout the history of Daoism, mountains have occupied a special place for Daoist practice. They are seen as sacred spaces and as the ideal places for Daoist cultivation and Daoist monastic or eremitic life, which may include "cloud wandering" (yunyou) in the mountains and dwelling in mountain hermitages (an) or grottoes (dong). The nine practices One of the earliest schemas for Daoist practice was the "nine practices" or "nine virtues" (jiǔxíng 九行) which were taught in the Celestial Masters school. These were drawn from classic Daoist sources mainly the Daodejing, and are presented in the Laojun jinglu (Scriptural Statutes of Lord Lao; DZ 786). The nine practices are: Nonaction (wúwéi 無為) Softness and weakness (róuruò 柔弱) Guarding the feminine (shǒucí 行守) Being nameless (wúmíng 無名) Clarity and stillness (qīngjìng