Within Kejawen, harmony between humans and nature rests on the insight that both arise from a single sacred source. Humans, animals, plants, landscapes, and unseen beings are understood as manifestations of the same divine essence, so that to injure the natural world is simultaneously to disturb the wider cosmic order and one’s own inner equilibrium. This unity is often expressed through the idea that the human being is a microcosm reflecting the larger universe; internal disorder, such as greed or arrogance, is believed to echo outward as conflict and environmental disturbance. Thus, the ethical treatment of nature is not merely a matter of external behavior, but an expression of spiritual refinement and alignment with the divine.

Nature in this perspective is not inert matter but a living, spirit-filled realm. Mountains, forests, rivers, springs, and particular stones or trees are seen as inhabited or guarded by spiritual beings that deserve respect and careful approach. Sacred places are treated with reverence, and inappropriate or exploitative behavior toward them is understood as a violation of the balance that binds humans and the environment. This sense of a spiritually charged landscape encourages a posture of humility, restraint, and attentiveness toward the more-than-human world.

Rituals play a central role in sustaining this relationship of reciprocity. Offerings are made at fields, springs, beaches, and other significant sites, as well as during agricultural cycles such as planting and harvest, to express gratitude and to acknowledge dependence on the earth and its unseen guardians. Such practices cultivate an ethic that resists excess and overexploitation, reinforcing the ideal of rukun and selaras—social and cosmic harmony and alignment—between humans, nature, and the divine. Living in accordance with natural rhythms, including the timing of activities in relation to traditional calendars, is another way this harmony is enacted in daily life.

Inner discipline is regarded as the foundation for outward ecological care. Through practices of self-restraint, meditation, fasting, and simplicity, the practitioner seeks to become halus—refined and subtle in character—so that desires are moderated and actions toward other beings and landscapes become gentle. When the inner world is ordered and calm, the outer relationship with nature tends to be respectful and balanced. In this way, Kejawen presents harmony with nature not as a separate environmental doctrine, but as an integrated spiritual path in which the well-being of the earth, the community, and the soul are inseparably intertwined.