My Documents\WEBSITE\Interview

Here are a number of questions and answers most of which were given in interview for a New Age magazine in 1992.

1. "Can you tell us more about your tradition? When does it date back to?"

The family, as far as I am aware, were incolae of the Vale of Conwy - one can no longer be more precise regarding the locus. I can but be guided by names and narratives of my grandparents' nearest and dearest but no family tree was ever recorded. This is probably true of every average person today now that the nuclear family has replaced the extended family in sociological importance.

To some, it would be wonderful to impress by recounting how an ancestor had fought in the Battle of Hastings or had made a last glorious stand against the Roman legions, but the sole document of antiquity which I possess is my great-grandmother's certificate of marriage!

Many many generations ago, according to family tales, the Conwy brood bifurcated and relocated, perhaps for economic reasons - some working their way northwards, others remaining in the Bristol area. In time the latter became dichotomic when a few were attracted to the London region. Strange as it may seem to some, the minutiae of my ancestors’ history are of little importance to me as these do not affect my quality of life directly. On the other hand, genetic strengths and anomalies do - and for these my blessings and curses respectively are given freely to my progenitors.

The shortest answer to your question, therefore, is "I don't really know."

2. "How much material in the rituals you present in ‘The Portal’ is traditional?"

On page 77 of the book 'Portal of The Keltic Gods' I have explained that the texts of the festivals are my own work BUT based upon a far older structure. The symbolism and legends which are the basis of Y Gwyliau are traditional as are many words and phrases which were omitted, e.g. "Ef molir pawb wrth y weith" (everyone is praised according to his work), "Ry phrinom-ne di gerenhit" (May we be worthy of thy friendship). These are in Middle Welsh. Others such as "Un bont gan y gilyd" (bridge to bridge) are in Modern Welsh.

The latter aspects were passed on by word of mouth during the recounting of old legends or in the observance of a seasonal celebration. As no family members were Welsh speakers by this time, the pronunciation of a considerable number of words was becoming a travesty and much of the spirit of the festivals was in danger of becoming relegated to the realm of quaint folk custom. For these reasons I resolved to piece together the disintegrating patchwork into a coherent structure with texts which would provide an appropriate emotional trigger.

To this end it was essential that a working knowledge of Modern and Middle Welsh be assimilated to stabilise the majority of this input. Although the writer of these texts, I feel it is incumbent upon the reader to decide whether the content stimulates spiritual fervour or no.

One curious phenomenon appeared from time to time during the penning of these and other texts. One example should suffice:- When writing one Ceremony to Gwydyon ap Dôn, I began one stanza with the words "Loud resound y korn refelgar" (which means 'the war horn'). Before realising the obvious problem of finding a suitable rhyme, a second line suggested itself immediately: "In answer hear the royal ychyngar". This latter word was completely unknown to me, the translation being unobtainable in the standard Welsh dictionaries. On questioning an authority on Middle Welsh at the University of Wales, Aberystwyth, I discovered that the word meant "battle cry".

Instances like these I cannot explain in any logical way. The promise that material required would be returned in future generations if the requisite links were forged (vide p. 42) seems to be the only answer. What the 'well' or ‘awen' of such inspiration is I know not - the collective portion of the subliminal gnosis or other inner-plane contacts, who knows?

The house, then, is traditional, the interior decoration and landscaping of the environs are my doing.

3, "How was this information passed on?"

This has been covered by the last answer.

4. "Can non-family members be admitted to your tradition?"

Indeed yes, by 'Y Mabwysiad' (The Adoption).   This appears to be the only way in which the heritage may now be perpetuated.

5. "What role, if any, have covert traditions to play in the modern world where some 90% of the techniques (if not the subtle substance which cannot be communicated) of Craft/Magic etc. are in print?"

Techniques have indeed been published and practical working for the masses has been disseminated perhaps too freely by the proliferation of instruction manuals.

Unfortunately too many of the down-market books of this genre tend to encourage the reader to believe that he has before him a simplistic method of obtaining his heart's desire - "Do and say x + y and the result will = z in a short time scale."   The interface between man and Spirit, however, can be easily the victim of neglect. An obvious counteractant is the encouragement of the individual to seek beyond the mere manipulation of power for the Source of that power in a manner devoid of selfish aims to offer of one's service to the Source.

Should certain traditions become more overt, permitting access to a wider tapestry of inspiration, then these once covert traditions will have assisted in some small measure.

6. "Can such traditions face the challenge of the rapidly changing social conditions in the next century?"

What rapidly changing social conditions will have to be faced next century, next decade or even next year?    I am neither a seer with visions obtained from a privileged view of the Hindu Akashic Records nor are my balls fashioned of crystal!    When viewing mankind's general development, bearing in mind he is one of Nature's animals, there have always been predators and prey.

The nobles of Imperial Rome had their slaves and the Christian victims inthe arena while the similar hierarchy of Ancient Greece had their douloi.    British warlords exploited the serfs, the Supreme Soviet their satellite states and until recently the Serbs were exercising ethnic cleansing while the Butcher of Baghdad perfected his art on Kurd and Shi'ite alike.

Will the next century, albeit with lip service to a new world order, be different?   I know not.   Will these conditions change rapidly?   If so, will it be for the better or worse?   Should our planet enter a century of absolute peace, will the predators remain behind the scenes in the form of international financiers - those who already thrive on war, rebellion and human misery while maximizing profit from marketing the hardware of battle?

Perhaps a 21st century avatar will appear to redirect humanity's future.   Would such an avatar be another male, or would one of womankind be assigned the task?    Or will our planet experience accelerated moribundity by the intensification of mankind's rape of earth's resources and by the continuing disregard for the health of The Mother of all species?   Indeed a major publication would be unable to discuss fully a projected view of the next one hundred years.

Nevertheless, those of ALL traditions and persuasions could, by example, heighten spiritual awareness and, by regular positive spiritual input, effect some measure of amelioration in the group soul of the nation.   There are many many instances of social cancer in the nature of rape, child abuse (which is usually perpetrated by baptised Christians NOT by Satanists or the pagan-minded, as New Scotland Yard statistics confirm), organised crime and drug abuse which could be curtailed by inner-plane working if the multitude of practical groups in Britain today would only agree to cooperate in concerted and repeated operations.

Alas, few seem interested when this proposal is made.

7. "Just because it is a 'tradition' does that make it more valid than the work of someone in a revivalist or 'new' tradition?"

The choice made by each individual is valid for him alone, irrespective of whether that choice embraces a traditional, hereditary, revivalist or New Age innovative system. The motives and ethics of the person, together with the spiritual harvest and results obtained are the bench-marks of validity.

However, it is much easier to cultivate indigenous plants than to attempt the exercise with a foreign species in one's back yard.

So it is with the indigenous Deities of Britain in preference to Diana, Pan, Aphrodite and Isis, for example, all of whom are neglected in Their respective countries. The perpetuation of such neglect of British pantheons could continue to sap the vitality of the associated telesmatic images, perhaps inflicting necrosis upon this endangered Species. I have no wish to be involved in parochial Deicide.

8. "Are you in communication with other traditional groups in the UK/elsewhere? Are there any marked similarities between their working methods?"

Yes, a link with a limited number of similar groups is maintained in this country and Brittany.

As I mentioned, the contrapuntal rules are similar - we all write subjects, answers, coutersubjects, free parts, redundant entries, pedals and strettos.    The tunes are different, however, and unique to each. Sometimes there are strange similarities.

A letter from the late leader of another Cymreig group is before me now and dates from c. twenty years ago.   The writer is commenting on what I had described of our own tradition in relation to hers, saying:- "One gets the impression that they are rather alike - well, more than rather, and one wonders where is the common link."

On the other hand, when taking part as a visitor in the celebrations of another group, you may sometimes think "I don't quite understand why they portray concept X in this way", or "I feel that that type of meter is a little too light-hearted for this occasion".   But the instances are legion when you hear a specific phrase, witness a different portrayal of an aspect of a legend or even feel yourself wrapped around by the atmosphere generated and you think, "My God, that is beautiful!"   The important fact is we all agree to differ and exult in the absence of standardisation.

9. "Has any part of the system you outline in ‘The Portal’ been published before?

The system is not outlined in "The Portal". I have simply skated over concepts, giving examples of ceremonies either to touch the heart of the reader or to be rejected by the reader. The system which houses a taxonomy involving the hierarchal domains of Y Kaerau (The Castles) relating to the natural and aberrant specificity of the human organism at all levels, the psychodynamics of attainment, the philosophy behind practical methodology which is highly individual and the varied aspects of working were not given.   This system has never been published.   What is available in most books on the mythology of these islands is the pantheon - usually with many inaccuracies.

10. "Do you plan to write anything further, have you revealed 'too much' ofthe tradition?   Or is this just the first step in us hearing more from you or others?

No, I do not feel that "too much" was revealed in the book, but I have no immediate intention of publishing 'the system'.   Nevertheless, my position could change in a few years.   Perhaps others be encouraged to give an exposition of similar ceremonies to demonstrate the diversity of substance which in reality is complementary.   This statement can be portrayed succinctly in poetic form:- "Beauty in unity is the rainbow.   Each band, in meekness framing the glory of another, hails and marries the other yet remains of different hue. And when all shimmer bright in this lofty panoply, The Mothers smile."

11. "Why did you publish this work?"

This has been covered loosely in the answers to questions 2, 5, 6, 7, 8 and 10. The work done to give 'the system' structure now stands at c. three megabytes preceded by years of laborious writing and rivers of ink.   It would be disappointing if these efforts were to slide to perdition.   Although those 'adopted' may continue, I have no heirs and, due to the advancing years of my wife and myself, cannot see this position changing - this is the main reason.

I certainly have no desire to make, or intention of making, a living from writing about The Keltic Deities as others do with their respective branches of The Mysteries. I have a comfortable professional life with all thanks to the Deities who also look after my material welfare.

It would be nice to think that "The Portal" may offer some encouragement to anyone on a British quest.    Perhaps they can take things even further.   Should that be achieved, then I am happy.   The book, therefore, is not for the expert but for the beginner.

(The latter three sentences apply equally to this website.)

12. "Has your system any connection with what is known as 'Wicca.?"

Definitely not.

That with which we do have an affinity is 'The Children of Danu and Bile' in Gaelic traditions and, to a certain extent, the Odinic heritage found in the 'Circle of Ostara'. We also feel similar affinity with 'Y Plant Bran' for which reason this website is dedicated to the memory of the late Ruth Wynn Owen or Gwenfran (White Crow) as she was known to those who knew and appreciated both her and her bright spirit - the one time head of that family.

13. "How then would you describe yourself?"

I think my writings have already described my inner self. I do not refer to myself as a pagan as the pagani were those from the pagus or village who gleaned a living in the fields and I have never worked in the farming community. (I suppose I am an oppidanus - a townsman, living and functioning in a high-tech society with all its appurtenances, but what Latin has to do with all this is a mystery to me!)

Nevertheless, if you wish me to provide some philosophical jargon, I suppose I would call myself a Keltic Cosmotheist.

Cosmotheism is the belief that the entire Cosmos is what most people call 'God' and, within the Cosmos, all things are godlike or part of Divinity - you, me, the land, mountains, oceans, the herbs in the garden and even our pet cat (whom we treat with the respect and consideration that any member of the family deserves and receives).

14. "You seems to be quite comfortable in discussing other world religions. How far does your interest in religions in general andphilosophy go?"

My Ph.D. is in Comparative Religion, my second doctorate - Metaphysics.

I have visited Hindu temples on many occasions and was at one time invited to speak at a local temple - an event which I considered a privilege and honour and which demonstrated the wide-ranging tolerance and vision of that great people. Indeed I have cooperated with Hindus in fund-raising events for the Indian continent.

Within the local community I have Muslim acquaintances and appreciate the spirituality and devotional intent in their religion although not the intrinsic patriarchal unipolarity.

Many are the discussions I have enjoyed with an old friend who is both a minister of The Church and a renowned scholar of Hebrew and Canaanite.

It can be a revelation to speak with a devotee of Krishna on a street corner in mid-December and realise that this young person, still in his twenties, is highly fluent in Sanskrit and Tantrik philosophy. The winter chill is then soon forgotten.

One may not appreciate the ring of another, the setting or the arrangement of stones but within that ring may be one or two gems which are a perfect joy to behold!

15. "This out of curiosity - if you were to emigrate, would you continue to use this form of worship?"

This form of worship and the intrinsic Keltic Deities are valid for the Keltic group mind/collective unconscious/group soul (call it what you will) within this island, nowhere else.

Should I relocate to another country I would attempt to honour the Elder Deities of the chosen land with help from the indigenous people who are devotees of such Deities, provided they were willing in assisting me to make my home within their midst spiritually as well as physically.

For example, should I relocate to India, I would become a Hindu and be absorbed into that branch of parochial spirituality. Should my new home be Scandinavian or German, then the Teutonic pantheon would be my inner-plane guide.

If Canada, one would humbly ask guidance and advice at the feet of the Red man - provided he could forgive the Europeans of old for the pillage and theft of his country! The same would apply in Australia or New Zealand.

The Classical pantheons would be my mentor in Italy, the Kalevala in Finland. I think that makes my position as clear as the "roebuck in the thicket."

16."One last question - why do you spell Keltic with a 'k' and not a 'c'?

In English the word 'Celt' is pronounced 'selt' (as in the name of the Scottish soccer team Celtic which is vocalised as 'Seltic'). This was the name foist upon the peoples of Western Europe by the Romans and Greeks. The Latin Celtae was pronounced with a hard 'c'. There is no 'k' in Latin.

The Attic Greek for these races was Keltoi, again with a guttural sound as there was only one such letter in Greek - kappa. (The letter 'c' did not exist for them.) So, whether you look to the Latin or Attic Greek for the derivation, the initial letter always has a hard sound.

This is why the word at one time was written traditionally as 'Kelt'. Being a bloody-minded old Classics scholar, I am content with the 'K'.