Japanese Zen master Dogen Said: Delusion is seeing all things from the perspective of self, Enlightenment sees the self from the perspective of myriad thing of the world p. 77. Philosopher George Santayana’s speech; A western style of thinking, which is prompted by the egotistical notion that humans, or human reason, or the human distinction between good and evil, is the heart and pivot of the universe p. 102. The latter is a more modest vision of humanity and more fear of comics in the traditional oriental beliefs, which allow you to take yourselves simply, humbly, for what you are and to salute the wild, indifferent on the censorious infinity of nature Ibid., p. 102.
Nature not only stirs human being’s humble feeling or enhances our life; it likewise functions as a standard example for a human being’s to follow. Nature in Taoism sees as the ultimate reality. The only reliable reference point for Taoists that is not perverted or perverted by social influences is nature, www.tao.org..So untwisted human nature finds true references in the innate world. The best way of acting, for the Taoists, always shows itself as an action prompted by the natural processes of the earth; Be still like a mountain and flow like a great river, as the traditional Taoist teaching says. Since natural processes reflect the principles of Tao, nature is then determined as the constant that Taoists use to model behaviour Ibid..
Man’s standard behaviour, in Taoism, should be as spontaneous, harmonious and detached as the mountains and rivers. In other words, if a person abides by the Tao, has everyday Iife will be natural and resemble the characteristics of nature itself, in the book The Complete Idiot’s Guide to Taoism as Zhuangzi puts it:
To the man who does not reside in himself, the identity of all forms becomes clear. He passes about like water, shows a reflection as though he were a mirror, and answers as though he were an echo. He is so light as to seem to vanish altogether. He is placid and clear as a calm lake. His interactions with others are utterly harmonious, regardless of whether he gains or loses something. He does not bustle forward in front of people, but rather follows them p. 138.
The Taoist notion of judging man’s standard action by natural law controls the same notion as Lawrence deep correspondence between natural man and the instinctive universe. Lawrence looks at man’s true self in plants, flowers, and beasts, in mountains and rivers After his visit to the Etruscan Tombs, he wrote in the essay Etruscan places: All things corresponded in the ancient universe, and man’s bosom mirrored itself in the heart of the sky, or vice versa. P. 152-3.
In other words, the sky and the myriad thing about the universe mirror man and correspond to man’s understanding of himself. Martin Heidegger in his book The Thing expressed the same mirror concept: The appropriating mirror – play of the simple fourfold of earth and sky, gods and mortals, we scream the world p. 131. Land and Sky, God and Man, each mirror in its own way the presence of the others. This reciprocal picture of cosmic standard is depicted by Laozi:
Man models himself on earth, The earth models itself on heaven, Heaven models itself on the Tao, And the Tao on naturalness Ziran. p. 48.
The natural motions of both the sky and the earth are the examples of constancy, which will forever serve as a constant model for human beings. In his book In Mornings in Maexico and Etruscan places, we have Lawrence’s interpretation of mirror – identity:… if you live by the cosmos, you look into the cosmos for your clue… All it depends on the amount of true, sincere, religious concentration you can fetch to bear on your target. Lawrence clarifies: a lot is the same with the study of stars, or the sky of stars, any object will bring the consciousness into a nation of pure attention in a time of perplexity will also feedback an answer to the perplexing. For Lawrence, he always finds clues in flowers and plants, in birds and animals, in the landscapes of his hometown, and registers the truth in his imaginative art. Nature’s beauty and harshness, its indifferent and disturbing effects echo the tales of human play P.152-3.