greene
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.
Put the Self at the centre and we are suddenly involved with something deeply individual. This is no planetary compulsion; the planets merely reflect, or are symbols of, a pattern which exists in the inner man or woman
Greene’s central theoretical claim: the horoscope maps the Self’s inner pattern rather than imposing external fate, displacing the ancient doctrine of heimarmene with a Jungian framework of individuation.
, The Astrology of Fate, 1984thesis
Saturn: A New Look at an Old Devil Liz Greene SAMUEL WEISER, INC. York Beach, Maine First published 1976
The foundational publication that established Greene’s psychological-astrological method, reinterpreting the traditionally malefic Saturn through a depth-psychological lens of self-development and discipleship.
, Saturn: A New Look at an Old Devil, 1976thesis
Death is certain, and when a man’s fate has come, not even the gods can save him, no matter how they love him. Homer
The Astrology of Fate announces Greene’s sustained inquiry into the tension between fate and freedom, framed through Homeric and Hermetic epigraphs that set the mythological-psychological stakes of the entire work.
, The Astrology of Fate, 1984thesis
Copyright © 1987 Liz Greene and Howard Sasportas… Contents: v. 1. The development of the personality. 1. Astrology and psychology.
The Seminars in Psychological Astrology series inaugurates Greene’s collaborative pedagogical project with Sasportas, institutionalising the synthesis of developmental psychology and astrological interpretation.
, The Development of Personality: Seminars in Psychological Astrology, Volume 1, 1987thesis
The Luminaries / Liz Greene & Howard Sasportas… Seminars in psychological astrology: v.3
The Luminaries extends the Seminars series to the Sun and Moon as primary psychological symbols, representing Greene’s mature integration of solar heroic mythology and lunar instinctual process.
, The Luminaries: The Psychology of the Sun and Moon in the Horoscope, 1992thesis
the solar hero within us, embattled for a time (and sometimes a lifetime), is that inner luminary which guides the emancipation of the ego from the blind instinctual compulsions of nature into the initially lonely but truly indestructible light of ‘me.’
Greene articulates the Sun’s psychological function as the heroic principle of ego-emancipation from the Great Mother, fusing mythological amplification with developmental psychology.
, The Luminaries: The Psychology of the Sun and Moon in the Horoscope, 1992supporting
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’s autobiographical account of her initiation into astrology through Isabel Hickey traces the intellectual genealogy that led her to reframe astrology as a psychological discipline.
, The Astrology of Fate, 1984supporting
The womb that bears us, and the mother upon whom we first open our eyes, is in the beginning the entire world, and the sole arbiter of life and death.
Greene grounds her astrological psychology in the primal mother-complex, linking bodily existence, fate, and the unconscious psyche in language characteristic of her Neumann-inflected mythological method.
, The Astrology of Fate, 1984supporting
the problem of redemption through compassion and an understanding of the deeper source which is the true creator of personality
Greene frames the Virgo chapter around Parsifal and the kore archetype, exemplifying her method of using mythological amplification to illuminate the deeper psychological dynamics encoded in astrological signs.
, The Astrology of Fate, 1984supporting
in early life, either the ‘good’ or the ‘bad’ twin is separated off and projected outward onto someone or something else in the environment. Slowly the individual, by coming into collision with this opposite, begins to discover that it is himself
Greene applies the Jungian mechanism of projection to the Gemini archetype, demonstrating her signature technique of reading zodiacal symbolism through clinical depth-psychological concepts.
, The Astrology of Fate, 1984supporting
Neptune is essentially a feminine planet, and is connected with the archetypal image of the suffering woman. This is the ‘mediatrix’ such as is portrayed by the figure of the Virgin Mary.
Greene interprets Neptune through the archetype of the sacrificial feminine, integrating astrological symbolism with the Jungian concept of the anima and collective mythological figures.
, The Astrology of Fate, 1984supporting
Howard Sasportas has managed to do this without either violating those aspects of astrological tradition which have proven to be valid, or ignoring — as so many authors do — the current urgent need to bring psychological understanding into a study
Greene’s preface to Sasportas’s Twelve Houses positions his work within the field of psychological astrology she helped establish, demonstrating her role as an authoritative voice and institutional advocate.
, The Twelve Houses: An Introduction to the Houses in Astrological Interpretation, 1985supporting
Greene, Liz, Saturn, Samuel Weiser, New York, 1976. Greene, Liz, Relating, Coventure Ltd, London, 1977. Greene, Liz, The Outer Planets and Their Cycles, CRCS Publications, Reno, Nevada, 1983.
Sasportas’s bibliography documents Greene’s output across multiple titles as foundational references, confirming her canonical status within the psychological astrology literature by 1985.
, The Twelve Houses: An Introduction to the Houses in Astrological Interpretation, 1985supporting
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 due to issues connecting to their unconscious
Dennett cites Greene as a contemporary authority on Neptunian psychology, demonstrating the ongoing reception of her planetary archetypes framework in later depth-psychological and addiction research.
, Individuation in Addiction Recovery: An Archetypal Astrological Perspective, 2025supporting
Liz: Then you feel it’s given you something, as well as taken something away. Alison: Well, without that problem I certainly would not have had to face certain kinds of things.
A case-study dialogue in which Greene conducts a clinical interview with a client about physical disability and fate, illustrating her integration of therapeutic method and astrological interpretation.
, The Astrology of Fate, 1984supporting
the prostitute is the same as the mythic virgin, for she is an archetypal image of the free woman who is wedded first of all to her inner being and only secondarily to a man
Greene’s Virgo analysis deploys the paradox of the sacred prostitute to argue that the archetype’s inner morality transcends conventional codes, a characteristically revisionary depth-psychological reading.
, The Astrology of Fate, 1984supporting
In the next session both Liz and I will carry on with the case study bringing in the charts of Bill and Max. I’m sure Liz will have pertinent comments to add to all this.
Sasportas’s seminar commentary registers the collaborative dynamic of the Luminaries seminars, where Greene’s commentary is anticipated as authoritative complement to his own analysis.
, The Luminaries: The Psychology of the Sun and Moon in the Horoscope, 1992aside
The transit of Pluto which had been crossing David’s ascendant and squaring his Saturn at the midheaven had also, as I mentioned, been opposing Jean’s natal Mars
Greene’s detailed transit analysis in a case study demonstrates her characteristic method of integrating outer-planet symbolism with psychological interpretation of relational and familial dynamics.
, The Astrology of Fate, 1984aside
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
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
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
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 & 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