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The Sixteenth Mount Haemus Lecture THE ORDER OF BARDS OVATES & DRUIDS MOUNT HAEMUS LECTURE FOR THE YEAR 2015 The Sixteenth Mount Haemus Lecture Gathering Mistletoe - an approach to the Work of E.Graham Howe by Ian Rees Introduction In the early 70s when I was training as a psychologist in Cardiff, I came across a strange and fascinating little book called She and Me by E.Graham Howe. The book spoke of the relationship between Non-duality and duality, and seemed to be mostly concerned with the question of opposites and the question of the soul. I can't say that I understood much about it at that time in my life, but it remained in the background of my awareness and then later I across another book by the same author entitled The Mind of the Druid, whose 1989 edition carries an introduction by the head of the Ancient Druid Order David Loxley, which took the essential image of the druid and used it to explore similar themes. Later I learned that the author was a psychiatrist who had been influential in the development of psychotherapy in the UK, and was in fact one of the founders of the Tavistock Clinic when it was at its most radical and experimental. He was also the mentor to the radical and innovative psychotherapist R D Laing. In some ways much of the ideas were over my head at that stage in my life, and while I kept the two books and occasionally went back to them, I did not further investigate his work. In the 80s I trained in a form of body-based psychotherapy that also explored east-west spirituality, and this reminded me of some aspects of E.Graham Howe's works, but it was not until 2012 that I commenced a serious study of it, when I came across a compendium of his work entitled The Druid of Harley Street. This book presents most of his work very cogently and is in effect a digest of his key ideas. It led me to a study of his works, which can be seen as a journey from a more a conventional account of a psychoanalytic view in Motives and Mechanisms of Mind, through the development of an embodied psycho-spiritual approach to the process of healing resulting in him developing a path of spirituality he called The Open Way. Extracts from all his works can be found in The Druid of Harley Street with one exception: The Mind of the Druid; nor do we find any reference to Druid in the anthology, apart from the title. The Mind of the Druid is a short and very potent book, but one that doesn't easily fit within acceptable parameters - either for therapists or Druids. What comment I have seen, dismisses it as New Age Druidry or as an add-on to his main body of work, born out of a romantic attachment to the image of the druid. But I have come to feel that this book not only contains the essence of E.Graham Howe’s work, but that it offers a hidden door into the deeper reaches of Druidry. The key to this whole work is in the title, 'The Mind of the Druid', for E.Graham Howe is presenting us with a method of accessing the inner life of Druidry, not the cultural trappings of the society and times that it emerged from, but the ground and essence from which it continues to emerge. He shows us the deep operations of the Awen in the hidden places of our soul, and in our relationships with others and the world. Awen The Awen is central to an understanding of The Mind of the Druid. The word is derived from the Indo-European root uel meaning 'to blow', and it is related also to the Welsh word awel meaning 'breeze'. In bardic usage, there is a clear relationship between it and the early Christian approach to the Holy Ghost, seen as the fiery wind that unlocks the tongue. We first find it referred to in Nennius' Historia Brittanicum of 796 CE, in which the bard Talhaearn is described as tat aguen or 'father of the muse or inspiration' (aguen being the old Welsh word for awen). A little later in the saga cycle of Llywarch Hen in 9th/10th century, we find the poet swearing by the awen, referring to it as a source of instinctive or deep knowing. Giraldus Cambrenesis in the 12th century gives us a vivid account of the Awenyddion, whom he describes as being possessed by a spirit that makes them roar and twitch and speak in incomprehensible ways. It gives them vivid dreams and visions, or they may feel as though the milk and honey of paradise is poured on their lips. In the 17th century, Henry Vaughan gives us a beautiful and interesting description of the reception of the awen through a visionary encounter described below. "… the antient Bards … communicated nothing of their knowledge, butt by way of tradition: which I suppose to be the reason that we have no account left nor any sort of remains, or other monuments of their learning of way of living. As to the later Bards, you shall have a most curious Account of them. This vein of poetrie they called Awen, which in their language signifies rapture, or a poetic furore & (in truth) as many of them as I have conversed with are (as I may say) gifted or inspired with it. I was told by a very sober, knowing person (now dead) that in his time, there was a young lad fatherless & motherless, soe very poor that he was forced to beg; butt att last was taken up by a rich man, that kept a great stock of sheep upon the mountains not far from the place where I now dwell who cloathed him & sent him into the mountains to keep his sheep. There in Summer time following the sheep & looking to their lambs, he fell into a deep sleep in which he dreamt, that he saw a beautifull young man with a garland of green leafs upon his head, & an hawk upon his fist: with a quiver full of Arrows att his back, coming towards him (whistling several measures or tunes all the way) att last lett the hawk fly att him, which (he dreamt) gott into his mouth & inward parts, & suddenly awaked in a great fear & consternation: butt possessed with such a vein, or gift of poetrie, that he left the sheep & went about the Countrey, making songs upon all occasions, and came to be the most famous Bard in all the Countrey in his time." — Henry Vaughan, in a letter to John Aubrey, October 1694 [1] Here the image is of a spiritual force that enters, possesses, transforms and remains as a centre of life, energy and power which the bard continually relates to. The later derivation of 'flowing spirit', whilst having a certain beauty of expression, seems to me too passive for what is a dynamic and upsetting, and at times transgressive experience and power, that can be compared to swallowing a hawk and have it live in your entrails. In modern Druidry there has come to be a general acceptance of the image of flowing spirit as representing the essence of the awen. If we return to these older images, we see that what is being pointed at is something altogether more vital, disturbing and personal with many modes of expression. 2 The Ovate and the Three-fold Way This study may cause us to reflect on the role of the ovate in druidic tradition - the healer/prophet who stands in the liminal place, who paraphrasing an old welsh poem, goes to the Meadows of Defwy and steps into the river that joins and divides the worlds. The word ovate derives from the Latin Vates which means diviner or seer or prophet. Philip Carr- Gomm, in the OBOD website, describes the ovates as travellers in time, and using a new understanding of the dynamics of time that are akin to the understanding being offered by the New Physics, E.Graham Howe similarly asks us to find a new relationship to time, space and identity, and to apply that to our own life and to the practice of healing. It is this different understanding of the dynamics of time that are central to a form of contemplation and therapy based in non-duality, that requires us to enter into liminal space in which past experience and future hopes come together with the nowness of the field of relationship. In this place difficulties are encountered, endured and finally embraced in an act of acceptance that frees all. There is a way in which the whole of this study revolves around the image of the Celtic triple spiral shown below. E.Graham Howe, in his work Cure or Heal [2], uses it as an image of the art of therapy and inner practice - representing both the problems we face in life and their possible solution; namely the problem of opposites and conflict. 3 He describes all experience as a gestalt of 3: I-experience-it This apparently simple formulation is at the root of our developing sense of self and world, taking us into the experience of I-as-subject and me-as-object when we look inwards, and of I-as-subject and other-as-object when we turn outwards. When the triadic relationship between the three terms is harmonious, then all goes well, but when there is conflict or difficulty between the experienced opposites, then we seek solutions from within ourselves or 4 with others, so as to resolve the tension.
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