Within the Seba depth-psychology corpus, 'Greene' refers almost exclusively to Liz Greene, the British Jungian analyst and psychological astrologer whose work constitutes one of the most sustained integrations of analytical psychology with astrological symbolism in the twentieth century. Her principal works — Saturn: A New Look at an Old Devil (1976), The Astrology of Fate (1984), and The Luminaries (1992, co-authored with Howard Sasportas) — serve as foundational texts in the psychological astrology tradition. Greene's intellectual project is characterised by a rigorous application of Jungian concepts — the unconscious, individuation, the daimon, archetypal projection, the complex — to astrological interpretation, treating planetary configurations not as deterministic fate but as symbolic expressions of psychic structure. Her work holds particular importance as a bridge between the mythological reservoir of classical antiquity and clinical depth-psychological insight, consistently arguing that astrological symbols encode autonomous mythic patterns active within the individual psyche. Within the corpus she appears both as primary author — her own texts being extensively indexed — and as a cited authority in secondary works on archetypal astrology and addiction recovery, where she is invoked alongside Tarnas and Le Grice as a theorist of Neptunian and Plutonian dynamics. A minor disambiguation exists: a bibliographic 'Greene & Haidt' citation in McGilchrist refers to social psychologist Joshua Greene, not Liz Greene.
Copyright © 1984 Liz Green All rights reserved... To John, with love Death is certain, and when a man's fate has come, not even the gods can save him, no matter how they love him.
This passage establishes the foundational publication record of Greene's The Astrology of Fate, the work in which she most systematically argues that fate, myth, and astrological symbolism encode irreducible psychic necessity.
, The Astrology of Fate, 1984thesis
'When the disciple knows Saturn as the God who offers opportunity and does not only feel him to be Deity who brings disaster, then he is on the path of discipleship in truth and in deed and not just theoretically.'
This passage records the publication of Greene's inaugural major work, Saturn: A New Look at an Old Devil (1976), establishing her as a pioneering voice in psychological astrology's reinterpretation of traditionally malefic planetary symbolism.
, Saturn: A New Look at an Old Devil, 1976thesis
Copyright © 1992 Liz Greene & Howard Sasportas All rights reserved... The Luminaries / Liz Greene & Howard Sasportas
This passage establishes The Luminaries as a collaborative work in the Seminars in Psychological Astrology series, anchoring Greene's sustained co-authorship with Sasportas in producing a systematic psychological astrology curriculum.
, The Luminaries: The Psychology of the Sun and Moon in the Horoscope, 1992thesis
It would seem that consciousness, in the sense that Jung means it, is the fulcrum upon which the relationship between fate and freedom balanc
Greene here articulates her central thesis that Jungian consciousness — not astrological determinism — is the operative agent that mediates between fate as given and freedom as achieved.
, The Astrology of Fate, 1984thesis
A zodiacal sign is far more profound than simply a list of qualities of behaviour. It is a mythos, a scheme or plan which is imaged in a story - a pattern of development, an archetypal theme.
Greene argues that zodiacal signs are not behavioural typologies but mythic structures encoding archetypal patterns of development, making astrology a vehicle for depth-psychological self-knowledge.
, The Astrology of Fate, 1984thesis
Heimarmene, the 'planetary compulsion' or natural law of heaven and earth - is part and parcel of the celestial body of the Great Mother.
Greene situates the astrological concept of Heimarmene — planetary fate — within a pre-patriarchal mythological framework governed by the Great Mother, linking astrology's origins to archaic goddess religion.
, The Astrology of Fate, 1984thesis
Astrology, with its twelve zodiacal signs and ten heavenly bodies encrusted with the dramas of many different myths, suggests, like Jung, that all myths move within us, some more dominant than others.
Greene advances the Jungian claim that myth is not external narrative but intrapsychic reality, and that astrological symbolism maps the internal mythopoetic landscape of the individual.
, The Astrology of Fate, 1984thesis
There is a long passage in Aeschylos' Prometheus Bound which expresses eloquently the gifts which the Titan, against the wishes of Zeus, has bestowed on man
Greene reads the Prometheus myth as the archetypal substrate of the Aquarian principle, exemplifying her method of deriving psychological meaning for astrological signs from classical mythological narratives.
, The Astrology of Fate, 1984supporting
I also wonder whether it is truly possible to envision the course of the play while we are still on the stage. Perhaps on the other side of death the script may read complete.
Greene reflects on the epistemological limits of astrological interpretation, suggesting that the full mythic drama of a life may only be legible in retrospect or beyond death.
, The Astrology of Fate, 1984supporting
When I have encountered this myth at work in human lives, it often takes the form of a numinous projection upon a favoured and beloved child, who is expected to reach Olympian heights even if the child's humanity is destroyed in the process.
Greene demonstrates her clinical method: reading the Achilles myth as a living psychological pattern operative in family dynamics, particularly around Cancer's relationship to the creative ideal and parental projection.
, The Astrology of Fate, 1984supporting
My experience with Gemini has taught me that in early life, either the 'good' or the 'bad' twin is separated off and projected outward onto someone or something else in the environment.
Greene applies the twin motif to the phenomenology of Gemini, arguing that the sign's archetypal structure enacts an intrapsychic split that is resolved only through confrontation with the projected opposite.
, The Astrology of Fate, 1984supporting
Everything connected with the body therefore belongs to the world of the mother - our heredity, our experiences of physical pain and pleasure, and even our deaths.
Greene articulates a depth-psychological anthropology of embodiment grounded in the maternal archetype, establishing the feminine principle as the psychic domain governing fate, body, and mortality.
, The Astrology of Fate, 1984supporting
the word 'virgin' does not mean chastity but the reverse, the pregnancy of nature, free and uncontrolled, corresponding on the human plane to unmarried love
Greene recuperates the mythological meaning of virginity as autonomous feminine power rather than sexual abstinence, applying this to her psychological interpretation of the sign Virgo.
, The Astrology of Fate, 1984supporting
There is a noticeable horror of the base and the biological inherent in the sign - we have seen this already in the story of Ouranos rejecting his Titan children - and there is likewise a deep fear of the irrational.
Greene diagnoses Aquarius's archetypal shadow as a repudiation of the instinctual and feminine, tracing this through mythological precedent to illuminate a recurring psychological pattern in the sign.
, The Astrology of Fate, 1984supporting
I was 'persuaded', unwillingly and with a certain resentment, to make a visit to my acquaintance's astrologer - who turned out to be Isabel Hickey, then resident in Boston
Greene narrates her own initiatory encounter with astrology through Isabel Hickey, grounding her intellectual trajectory in personal biographical experience and synchronistic encounter.
, The Astrology of Fate, 1984supporting
The river of hatred and poison that encircles the underworld is like Old Man Willow at the heart of the forest, and it is not always conscious in the individual.
Greene employs literary and mythological imagery to illuminate the unconscious operation of resentment and repression, demonstrating her integrative method of myth, depth psychology, and clinical observation.
, The Astrology of Fate, 1984supporting
Copyright © 1987 Liz Greene and Howard Sasportas All rights reserved... Seminars in psychological astrology.
This passage documents the inception of the Seminars in Psychological Astrology series co-authored by Greene and Sasportas, establishing the institutional and textual context for their collaborative teaching project.
, The Development of Personality: Seminars in Psychological Astrology, Volume 1, 1987supporting
Hamaker-Zondag (1990) and Greene (1996) added that while Neptune serves as the redeemer of the psyche, its influence can be daunting in individuals whose ego is underdeveloped
Dennett cites Greene as an authority on the double-edged nature of Neptunian influence — simultaneously redemptive and destabilising — particularly where ego development has been compromised.
, Individuation in Addiction Recovery: An Archetypal Astrological Perspective, 2025supporting
the myth of Dionysus, the Greek god of wine, is associated both with Neptune's duality of ecstatic and transcendent joy and addiction, and Pluto's destructive, regenerative, and transformative potent power (Greene, 1996)
Dennett invokes Greene as a source for the astrological-mythological reading of Dionysus as the archetypal substrate linking addiction to both Neptunian transcendence and Plutonian destruction.
, Individuation in Addiction Recovery: An Archetypal Astrological Perspective, 2025supporting
Greene, Liz, Saturn, Samuel Weiser, New York, 1976. Greene, Liz, Relating, Coventure Ltd, London, 1977. Greene, Liz, The Outer Planets and Their Cycles... Greene Liz, The Astrology of Fate, George Allen and Unwin, London, 1984.
Sasportas's bibliography itemises Greene's major works up to 1984, confirming her status as a central reference authority in the psychological astrology tradition contemporaneous with his own writing.
, The Twelve Houses: An Introduction to the Houses in Astrological Interpretation, 1985aside
Greene & Haidt 2002; Mendez & Shapira 2009
This citation refers to social psychologist Joshua Greene (not Liz Greene), appearing in McGilchrist's bibliographic notation on moral cognition and hemispheric function.
, The Matter With Things: Our Brains, Our Delusions and the Unmaking of the World, 2021aside