Grass in the depth-psychology corpus occupies a surprisingly wide symbolic register, appearing as a figure of transience, disguise, neural habituation, perceptual innocence, and ritual material. The most theologically charged deployment comes through Harold Bloom’s reading of Whitman, where Isaiah’s declaration that ‘all flesh is grass’ becomes the foundational trope of the American sublime, fusing prophetic impermanence with Emerson’s panpsychic symbolism and Whitman’s ‘Leaves of Grass’ as the polyvalent title of an entire poetic project. In a related but distinct register, von Franz documents a fairy-tale motif in which the hero conceals himself among hundreds of blades of grass — a camouflage-transformation that literalizes the depth-psychological theme of the self dissolving into the undifferentiated many. Robert Bly’s shadow poetry uses snow-covered grass as the occasion for experiencing ‘the positive dark,’ grass becoming the ground from which darkness rises to consciousness. Fogel employs grass bent by repeated footfalls as a neurological metaphor for the formation of habituated neural pathways. McNiff cautions against reductive symbolic interpretation that converts grass into ‘pubic hair,’ arguing for a disciplined return to sensory immediacy. Dōgen uses the ox-in-grass as a Zen parable of spiritual abundance squandered through inattention. Across these registers the term functions as an axis between ephemerality and concealment, between the literal and the symbolic.