Day of Mourning, 9th of Spring, 526 M.E. (Deneb):
Students of the Way, the reason you do not attain enlightenment is because you hold onto your old views. Without knowing who taught you, you think that mind is the function of your brain – thought and discrimination. When I tell you that mind is grass and trees, you do not believe it. . . When it is said that mind is grass and trees, you should understand that grass and trees are mind. (from Shobogenzo Zuimonki, Book 4, Chapter 7).
I've started reading Michael Pollan's A World Appears, his new (2026) book on the subject of consciousness. Talk about up my alley - my personal area of dharma research has long been samskara (mental models or schema), consciousness, and the self, and the introduction, at least, of Pollan's book reads like a review of themes I've been discussing here since at least 2007, when I first mentioned philosopher David Chalmers and the "hard problem" of consciousness, Thomas Nagel's "what's it like to be a bat?" thought experiment, and Giulio Tononi's ideas about neural connectiveness.
Pollan contends that consciousness extends beyond humans and even brains, and that even plants may be conscious in their own way (Dogen's mind of grass and trees). He notes that people most likely to ascribe consciousness to non-sentient things such as plants are those who've tried psychedelics and those who practice meditation. I was an enthusiastic consumer of psychedelics for a period in my life (roughly 1971 to 1976), and I've been a regular practitioner of Zen meditation for the past 26 years, so according to Pollan, I'm likely to recognize consciousness far beyond the grey human matter.
His prediction is correct, at least as far as this one-man sample set is concerned. You will never convince me that my cat, Eliot, doesn't have consciousness - an interior experience and a sense of self identity. And if my cat is conscious, then so too are dogs ("Does a dog have Buddha-nature?") and many other organisms - consciousness likely extends way beyond mammals and charismatic megafauna, in my opinion.
Trees and other plants obviously lack brains and nervous systems and do not experience pain or possess emotions like animals. However, evidence suggests they possess a form of plant sentience, allowing them to sense and interact with their environment and react accordingly. Roots act like decentralized "mini-brains," sensing water, nutrients, and obstacles to navigate the soil.
Richard Powers’ novel The Overstory portrays trees as deeply conscious, social, and intelligent beings, rather than mere inanimate objects. Through his fictional characters, Powers provides evidence that trees communicate, share resources, learn, and form complex, sentient networks that constitute a form of forest-level awareness. "If you link enough trees together," Powers claims, "a forest grows aware." Some have described forests as a collective, intelligent superorganism.
Physically, trees even sort of resemble neurons, and while a single neuron doesn't possess consciousness, a network of neurons, e.g., a brain, can, just as a single tree might or might not be conscious, but a network of trees, e.g., a forest, may. An aspen forest in Utah has recently been recognized to actually consist of a single organism - a massive, 106-acre colony of over 40,000 genetically identical trees sharing a single root system. Considered one of the world's largest, heaviest, and oldest organisms at roughly 13 million pounds and thousands of years old, it is a single, connected entity.
Trees can use chemical, electrical, and hormonal signals to warn neighbors of danger, such as insect attacks, and share nutrients and communicate through underground fungal networks, often described as "fungal synapses" or humorously as the "wood-wide web." They can recognize their own species and even assist kin, indicating a sophisticated level of interaction constituting a form of intelligence.
Ethically, it's probably better to assume most all living things possess consciousness and govern oneself accordingly under that assumption, than to assume the opposite and inflict suffering where it could otherwise be avoided.
Thirteenth-Century Zen Master Dogen recognized the mind of grass and trees. Powers and Pollan make a strong case for plant consciousness. This contemplative urban monk with former psychedelic experience does not disagree.







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