是不是宗玄先生就是道家真人名单中的吴筠呢
在唐代，中国道教发展至鼎盛时期，外丹学说已达巅峰，其理论被文人诗书所广泛传颂。然而，外丹的副作用逐渐显现，自太宗时期开始，一些文人因服用外丹而身亡。面对这一现实，司马承祯和吴筠等人提出了内丹学说，以此来批判外丹之弊，并开创了道教炼养长生内丹派。
吴筠字贞节，是华州华阴（今陕西）人，他年少便通经史，有才华又擅长文辞。在十五岁时，便有志于道教，与同好隐居南阳的倚帝山，从体玄先生潘师正学习上清经法，不久后入嵩山深造。
唐玄宗开元年间（公元713——741年），吴筠离开嵩山南游金陵访道，在茅山隐居修道。他还东游天台山，在剡地与名士常聚会著诗歌，被誉为“躁东南”。玄宗闻其大名，即遣使征召他到京师待诏翰林。在朝会中，他与官员们并列就座，对国事多有见解，但言辞激烈以表忠心，因此玄宗器重他。
天宝年间（公元742——756年），李林甫、杨国忠辅政期间朝局日乱，吴筠预感大乱，上奏请求返归嵩山，但未被允许，最终在岳观内另建道院让他住持传道。当安禄山、史思明叛乱前夕，再次上奏求回茅山，这次得到了同意。但不久后江淮盗起，玄宗逃蜀，而江淮地区也发生动荡。于是吴筠再次东游会稽，与李白、孔巢父交往，以诗相酬和。在这段混乱年代，他们生活较为平静。
唐代宗大历十三年（公元778年），吴筠在越中去世，其友邰冀元等商议谥号为“宗玄先生”。他的主要著作包括《玄纲论》、《神仙可学论》及其他几卷，现在还有《宗元先生文集》三卷流传下来。
二者关乎未来流派的开创
Wu Yu's contributions to the development of Taoist thought and practice, particularly in the realm of internal alchemy (neidan), have had a lasting impact on future generations. Through his writings and teachings, Wu Yu advocated for a holistic approach to spiritual cultivation that emphasized the importance of quieting the mind and cultivating inner vitality.
According to Wu Yu, "the root cause of all suffering is desire," which leads to "emotional turmoil" and ultimately results in physical decay. He believed that by cultivating a state of inner stillness and tranquility, one could transcend worldly desires and attain immortality.
Wu Yu's teachings were not limited to theoretical discussions; he also provided practical guidance on how to cultivate inner vitality through meditation, breath control, and other techniques. His emphasis on individual effort and self-cultivation resonated with many who sought a more personal path towards enlightenment.
In conclusion, Wu Yu's life work represents an important milestone in the development of Taoist thought and practice. His advocacy for internal alchemy as a means towards spiritual realization has inspired countless individuals throughout history.
