Do all these things, and you will not fall sick. (15, tr. Ware 1966: 252) Taking a fundamentally pragmatic position on yangsheng Nourishing Life practices, Ge Hong believes that "the perfection of any one method can only be attained in conjunction with several others." (Engelhardt 2000: 77). While several Baopuzi contexts mention healing oneself with breath circulation, one records using it to heal another person. During the Eastern Wu dynasty (222-280), there was a Daoist master named Shi Chun (石春) "who would not eat in order to hasten the cure when he was treating a sick person by circulating his own breath. It would sometimes be a hundred days or only a month before he ate again." When Emperor Jing of Wu (r. 258–364) heard about this he said, "In a short time this man is going to starve to death", and ordered that Shi be locked up and guarded constantly without food or water, excepting a few quarts he requested for making holy water. After more than a year of imprisonment, his "complexion became ever fresher and his strength remained normal." The emperor then asked him how much longer he could continue like this, and Shi Chun replied that "there was no limit; possibly several dozen years, his only fear being that he might die of old age, but it would not be of hunger." The emperor discontinued the fasting experiment and released him (15, tr. Ware 1966: 248–249). The Baopuzi bibliography of Daoist texts lists the Xingqi zhibing jing (行氣治病經, Scripture on Treating Illness with Breath Circulation), which was subsequently lost. Besides the Baopuzi, Ge Hong also compiled the Shenxian Zhuan (Biographies of Divine Transcendents), in which ten hagiographies mention adepts practicing xingqi along with other methods and techniques. Peng Zu "lived past eight hundred; ate cassia and mushrooms; and excelled at 'guiding and pulling' (daoyin) and at circulating pneumas." (Campany 2002: 182). In another textual version, "If there was any illness, fatigue, or discomfort in his body, he would 'guide and pull' (導引) and shut off his breath so as to attack what was troubling him. He would fix his heart by turns on each part of his body: his head and face, his nine orifices and five viscera, his four limbs, even his hair. In each case he would cause his heart to abide there, and he would feel his breath circulate throughout his body, starting