of different ways in Daoist thought and practice, from nourishing life (yangsheng) and medicine to astrology and divination. Daoists also generally see all things as being animated and constituted by qi (vital air, subtle breath), which is seen as a force that circulates throughout the universe and throughout human bodies (as both air in the lungs and as a subtle breath throughout the body's meridians and organs). Qi is in constant transformation between its condensed state (i.e. life) and diluted (potential) state. These two different states of qi, on the other hand, are embodiments of yin and yang, two complementary forces that constantly play against and with each other and one cannot exist without the other. Daoist texts present various creation stories and cosmogonies. Classic cosmogonies are non-theistic, presenting a natural undirected process in which an apophatic undifferentiated potentiality (called wuwuji, "without non-differentiation") naturally unfolds into wuji (primordial oneness, "non-differentiation"), which then evolves into yin-yang (i.e. taiji) and then into the myriad beings (as in the Daode jing). However, later medieval models also included the idea of a creator God, which was mainly seen as Lord Lao, which represents order and creativity. Daoist cosmology in turn influences Daoist soteriology, which holds that one can "return to the root" (guigen) of the universe (and of ourselves) which is also the Dao, the impersonal source (yuan) of all things. In Daoism, human beings are seen as a microcosm of the universe, and thus the cosmological forces, like the five phases, are also present in the form of the zang-fu organs. Another common belief is that there are various gods that reside in human bodies. As a consequence, it is believed that a deeper understanding of the universe can be achieved by understanding oneself. Another important element of Daoist cosmology is the use of the Chinese astrology. Theology Daoist theology can be defined as apophatic, given its philosophical emphasis on the formlessness and unknowable nature of the Dao, and the primacy of the "Way" rather than anthropomorphic concepts of God. This is one of the core beliefs that nearly all the sects share. However, Daoism does include many deities and spirits and thus can also be considered animistic and polytheistic in a secondary sense (since are considered to be emanations from the impersonal and nameless ultimate principle). Daoist orders usually present the Three Pure Ones at the top of the pantheon of deities,