TABLE OF CONTENTS
I. Origin
II. Weixinism propagates Chinese culture and Yi-Ching.
1. Chinese culture is a culture of peace.
2. Yi-Ching is the study of peace.
3. Promotion of Weixinism is important to advancing world peace.
III. Grand Master Huen-Yuan leads Weixinism to develop world peace.
1. Expounding the ideologies of Confucianism, Taoism, Buddhism, and peace. Enhancing inner spiritual radiance.
2. Spreading the seeds of Peace Culture by teaching and lecturing on the orthodox lineage of Chinese culture, Yi-Ching, and Feng Shui.
3. Using religious Dharma to promote universal balance and harmony - particularly between mankind and the transcendence.
4. Initiating TV channels and forums to propagate Dharma, educate on Peace Culture, and promote world peace.
5. Holding forums for cross-Strait cultural communication and dialogue between senior officials. Establishing platforms to enhance peace between Taiwan and Mainland China and amongst the nations of the world.
IV. Grand Master Huen-Yuan leads Weixinism to integrate different nations and ethnic groups.
1. Actively moving toward the source; Promoting Chinese culture; Encouraging ethnic solidarity.
(1) Rectify general misconceptions regarding the study of Yi-Ching and Feng Shui to establish correct ideas;
(2) Honor the contribution of the Three-Great-Chinese-ancestor culture to world peace;
(3) Build temples for the Three Great Chinese Ancestors, solidify the national union, and pray together for cross-Strait and worldwide peace.
(4) Spread Bodhisattva Wang Chan Lao Zu's (鬼谷子) Peace Culture to the world and expand world peace.
(5) Build the City of Eight Trigrams on Yun-Meng Mountain, integrate the differences within Chinese culture, and support the union of the Chinese people.
2. Initiating grand ceremonies of worship for Chinese ancestors and encouraging harmony between different nations and ethnic groups.
V. Conclusion
VI. References
Video of Promoter of world peace(partI)
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2. Yi-Ching is the study of peace.
 

Yi-Ching is a philosophical classic that demonstrates the crucial principles that all life must follow to achieve harmony and survive in the universe. It highlights potential dangers, explores humanity’s “inner benevolence,” encourages “awareness of goodness,” and outlines the political wisdom in externalizing moral virtues and social harmony. It is a valuable guide regardless of whether one wants to manage one’s own life, govern a country or rule all under heaven. The quintessence of its spirit lies in its cultural faith in “harmony within diversity”. It affirms that harmony can exist despite minor differences. Such is the study of peace.
 

Yi represents the soul of the Chinese Confucian system and is a convergence of Buddhism, Taoism, and Legalism. It is also closely related to the Yin Yang Wu Xing (the five stages of the Yin and Yang or 陰陽五行), a theory within the Yin Yang School. Therefore, Yi is the wellspring of ancient Chinese wisdom. In its essence can be found the strength, high moral virtue, and sense of responsibility of Confucianism; the strict, calm, and rational attitudes of Mohism and Legalism; and the spirit of seeking the truth embodied by Taoism and the Yin Yang School. It integrates all ancient Chinese thought into one whole, and has developed such into a well structured theoretical system of logic about the fluctuations between Yin and Yang that reflects ethnic and cultural mores. It has greatly influenced the evolution of Chinese thought and culture and is the progenitor of all Chinese philosophy. Emperors and peasants (and all in between) have worshipped Yi for thousands of years as humanity’s penultimate value and doctrine.
 

Yi, broad and profound, embraces the ways of heaven, earth and humanity and the unity of the three. It is also the way of harmony and balance. The ontocosmological view of Yi-Ching regards the universe as an organic body with endless circles of life and balanced rhythm. As all beings in the universe are part of the same lineage and subject to the same limitations, all must coexist cooperatively and in harmony. According to the philosophical system of Yi, the universe and the whole of creation live in peace. Hence, it is stated in the Yi-Ching “Treatise of Remarks on the Trigram ” that, “The symbols of heaven and earth occupy their determined place. Those of the mountains and bodies of water share mutual influence; those of thunder and wind mutually excite; and those for water and fire do each other no harm. Thus is there mutual communication amongst these eight symbols.” This is a portrait of harmony and balance. In other words, the ontocosmology of Yi talks about the weak and the strong, the movements and stillness amongst Nature, heaven, earth, Yin, and Yang, and the reconciliation, interchange, and interaction that changes bring.


The Eight Trigrams in Yi-Ching form sixty-four “hexagrams”. The combinations and arrangements of these trigrams illuminate the laws of universal balance. They bring Tao into oneness, the world into oneness, and Yin and Yang into oneness. “Oneness” is the core. When oneness happens, heart and virtues are also united. It is truth, genuine goodness, harmony and balance. It is the measure of the body for genuine living. It is the way of peace and the way of harmony.
 

Yi can also be applied to interactions amongst people and their lives. The philosophy of Yi is about the unity of heaven and people, which is an extension and prolongation of its ontocosmology. It is the philosophy of fulfillment and completion. It demonstrates that neutrality and justice are maintained and describes the evolution of heaven and earth. It helps develop the innate satisfaction and benevolence in human nature for reaching the harmony that “is aligned with the virtue of heaven and earth; is united with the brightness of the sun and the moon; corresponds to the order of the four seasons; and allows us to be in tune with ghosts and deities able to foretell our destiny.” This is the state of ultimate perfection when one lives in eternal harmony and collective prosperity with all living things. Moreover, the discourse in Yi about the maintenance of neutrality and integrity (the philosophy of Neutrality) conveys the way of righteousness. It integrates the lives of heaven and humanity, follows morality, and finds meaning in justice. Therefore, it places one's value of being in the whole harmonic universal metric body in juxtaposition with other people and the universe. “Neutrality” or “staying in the mean way” is central to this philosophy.
 

When one is able to adjust to change, he or she lives in the way of Neutrality. As everything is in a constant state of flux, the way indicates how changes may be harmonized by staying in the mean and coordinating the changes between Yin and Yang so that the creation can live in balance and harmony. Within Neutrality, Yin and Yang function differently, yet are blended harmoniously, leading to an ideal state of peace. The ultimate state of peace is Neutrality. Everything in our universe operates accordingly and lives a harmonic and complementary relationship with one another. It forms the full Tai-Chi Circle of “Yang within Yin, and Yin within Yang.” It also is a life of fulfillment repletes with tolerance and optimism that uses justice to ensure benevolence and can help others through its profound insights on life. It is the way to achieve inner harmony and harmony between people and between people and all living things. Thus, it is the way to achieve world peace. Therefore, we can say Yi is the philosophy of life and virtue. Applied personally, it can bring peace to our heart. Used for family, it can bring peace to our family. Peace is the natural result as well when applied to a nation or the universe. Yi is axiology. It is the approach to peace destined to lead to a future blessed by sustained peace.