Wayism is an expression of the message that Iesous taught in the first century. His ministry targeted religious leaders in various religions East and West; from Egypt to Nepal he taught about The Way and his followers self-identified as Wayists. The Way speaks to the essential, unnameable process of the universe that flows through all, and forms the essence of all. It is in this sense that Iesous illustrated how all are in the process, will it, want it or not. He stated in 4th Gospel 14:1, “...I am the Way, the Truth, and the life: no man cometh unto the Father, but by me”
The purpose of Iesous' 1st century ministry was not to start a new religion but rather to bring about reforms in the religions of the day; to realign them to their root, that golden thread of Truth which forms the foundation of almost every religious tapestry. Over time, religions weave and embroider rich tapestries upon the basic foundations of simple truth; so much so that the essential Truth about the purpose of life and the way to fulfilling it, is obscured beyond recognition. It was the ministry of the enlightened being known to us as Iesous to incarnate here on earth and bring about reforms in several religious traditions. He was variously know across the known world at the time
Due to his extensive worldwide ministry, thousands of religious leaders east and west were touched. Therefore, during the first century, within several important religions reformation movements started. Many an upheaval in the status quo disturbed stubborn elders who would cling to the “old way”. Iesous and is companions had to flee for their lives on more than one occasion—although, in Judea, the Lord decided to not flee and allow the fundamentalists to create a religious icon that would forever speak to humankind about religious intolerance. The figure of Iesous on the cross is the most powerful symbol of religious bigotry and intolerance of this era.
Because of Iesous' work, within Mahayana Buddhism a reformation movement started and was in full swing with wide acceptance by the end of the first century. During the 2nd 4th Worldwide Buddhist Council in Kashmir all Buddhists but the old patriarchal Theravada movements embraced Iesous teaching of the heavenly trinity of spiritual beings devoted to our walk on the Way, God our Father in Heaven and two assistants. They embraced the so-called 2nd Coming of Iesous in glorified form, which happened for people in the east in the late 70s of the first century. At the incoming to earth's sphere of this glorious spiritual being, Scriptures were revealed (Lutus Sutra, among other) that gave the title of the World Saviour, Christ (in Sanskrit) as Ava-lokite-svara (the Lord who heeds the pleas of all beings on earth), and the title of our Father in Heaven is Amitabha (Infinite Light), and of the so-called Holy Spirit, Mahāsthāmaprāpta (“Arrival of Great Spiritual Power”), the holy spirit of wisdom.
Within first century Judaism, a reformation movement took the name, Christians. It was not started by Wayists of the area but rather by an insider, a teacher of Judaic Law called Saul of Tarsus (Paul). Paul's Christians accepted Iesous teaching of the heavenly trinity, and it changed the face of Judaism forever. Christians were not Wayists, but were members of a Jewish reformation movement. The Wayists in Judea were mostly leaving the area for Iesous had foretold the destruction of Jerusalem because of religious intolerance. Thousands of Wayists from all over the mid-east moved to Kashmir where Iesous was said to first appear upon His return (“For as lightningappears in the east, and is seen even unto the west; so shall be the coming of the Son of man” Matthew 24-27)
Other religious movements that were transformed during the first century were Gnosticism ans Shaivism. Release of the Scripture, Bhagavad Gita gave rise to awareness of universal salvation for all humankind. For the first time in Buddhism and several Hindu sects salvation had become available to women and Avalokiteshvara is said to be able to appear to us in the form of any of the gods of any of the religions, and in the form of humans, even as a woman. Subsequently, Avalokiteshvara is sometimes depicted as an androgynous being, often as a female.
Philosophical Wayism differs from Devotional Wayism in that the latter focuses on the mysticism associated with devotion to the heavenly trinity. Philosophical Wayism is more concerned with the study of human life, the presence of the Divine, wisdom, and Wayist ontology. Each path is valid in its own right; some devotees strike a balance between the two paths.