天人合一的观点是有关人类与环境的关系的观点。这句话包含了‘天’与‘人’。华人的传统观念中，天地之大德曰生，而生态观念就是天地人互动的天人合一的观念。生在英语就是创造。在这个观念下，超越的神灵理则与人间世界的区别是不大的。人类被理解为包含于自然，而不是在自然之上。自然界里的每一件东西都是互相依赖、互相联系、又动力与在转变中的。
一方面，由于人类概念化、解释与想象的结果，而认识到上天不可避免地是人类的。可是，另一方面，生成动力创造了存在的各种模态，上天不可能是只限于人类为中心的宇宙。
在华人的传统观念里，上天与土地关系密切，所谓天地。土地是所有生物的栖息地，土地就是它们适当的家。充足丰富的土地就是上天创造（生）的最伟大表明。在永不停息的演变中，所有存在者的各种模态都是相互联系的。
上天是属于所有物体的。它看来并没有为人类提供特别设计。严格来说，没有迹象显示上天有什么特别目的。
人的出现就有所异了。‘天人合一’思维处理上天创造（表现于宇宙流程）与人类创造（包含于上天的生命生成的转变）之间的相互作用。人类并不单单是一种生物，他们是宇宙的共同创造者。作为共同的创造者，人类以相连关系与天地一起创造和谐社会。
用《易经》的说法，宇宙从来就不是静止的，而是生生不息的过程。在不停的展开中，创造性地秩序当前的秩序，产生新的现实，并于充满不一致之中进入不断创新和谐的过程。
其含义就是，精神修行的修身养性就是模仿上天的创造。
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An anthropocosmic vision is a vision of human relationship to the environment. The term anthropocosmic is a combination of ‘anthropological’ and ‘cosmic.’ The Chinese tradition emphasis the supreme virtue of heaven and earth is creativity and their idea of ecology is a kind of anthropocosmic vision of the dynamic interaction of heaven, earth and human. In this view, there is no radical split between the transcendent divine principle and the world of human. Human being is understood to be embedded in nature not dominant over nature. Everything in nature is interdependent, interrelated, dynamic and transformational.
It is, on one hand, recognition that heaven, as the result of human conceptualisation, interpretation, and imagination, is inescapably anthropological. Yet, on the other hand, as the generative force that has created all modalities of being, heaven cannot be confined to an anthropocentric picture of the universe.
In the Chinese tradition, heaven is intimately related to the story of earth. The earth, as the habitat of all known creatures, is the proper home for them. A great manifestation of heaven’s creativity is the plenitude of the earth. The sky, earth, mountains, and rivers are vital energies displaying the stupendous power of heaven’s life-generating process. All modalities of being are interconnected in this ceaseless evolution.
Heaven is for all beings. It does not seem to have a particular design for the human. Strictly speaking, there is no indication that heaven has a particular purpose in mind.
The advent of human being does make a difference. The anthropocosmic idea addresses the interplay between heaven’s creativity as expressed in the cosmological process and human’s creativity as embodied in heaven’s life-generating transformation. Human beings are not merely creatures, but co-creators of the cosmic process. As co-creators, human beings work with heaven and earth in correlative relationship to create harmonious societies.
In the language of the Book of Changes, the cosmos is never a static structure but rather a dynamic process. In its constant unfolding, it always generates new realities by creatively transforming the existing order, laden with inconsistencies, into an ever-innovating congruent process.
By implication, self-cultivation, a form of spiritual exercise, emulates heaven’s creativity.
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