He was the author of more than a dozen books, and was influential among writers and psychiatrists including Israel Regardie, Jean Lucey Pratt, Alan Watts, Henry Miller, and R.D.

During the series, which occurred on five separate days from 30 September to 4 October, Howe and Jung got into a lively debate about the nature of intuition and other topics.

[9] Open Way later changed its name to the Langham Clinic, a psychotherapy treatment center featuring lectures, training, and workshops for therapists and analysts,[8] and low-cost therapy sessions for patients.

[10] Howe's early work, Motives and Mechanisms of the Mind (1931), is based on a series of lectures he delivered the previous year.

[12] The book is unusual for its time as an academic publication as it deliberately avoids citing sources or using footnotes and only contains an index for reference.

Howe's ideas are rooted in psychodynamic psychology and informed by the theories of Freud, Alfred Adler, and Jung, but his style is classified as existentialist and phenomenological.

[12] According to Ian C. Edwards, it is a significant work for Howe, as it shows him attempting to describe psychoanalytic theory while also pursuing nontraditional methods for treating psychological disorders.

In the book, Howe identifies as a medical psychologist, not as a philosopher, while discussing the limits of descriptive science, but also upholding its necessity.

[16] Helen Liddell notes that Howe's themes of creativity and democracy in the book share the same sentiments in similar works by Peter Drucker and Julian Huxley.

[27] The work reached a wider audience with its posthumous publication by Skoob in 1989, adding a new foreword by David Loxley of The Druid Order.

With the marriage over, Howe closed his practice and left the country to study meditation for three months in Ceylon (now Sri Lanka), Burma (now Myanmar), and northern India.

Together, they ran Open Way as a couple and attracted a diverse number of experts to study, what Howe called, the "spiritual nature of man".

[4] Howe's interest in eclectic subjects outside his original field led to a mixed reputation among his former colleagues, with some declaring he had gone "mad", while still others refused to appear at the same events with him.

Suster also notes that Gerard Noel, the co-founder of the Witchcraft Research Association, was an admirer of Howe, saying that "Everything I am today, I owe to him".

[30] Jean Lucey Pratt (1909–1986), famous for her Mass-Observation diaries, was a patient of Howe's during this time, becoming interested in his work after reading I and Me: A Study of the Self (1935).

[31] The writer Alan Watts (1915–1973), while attending The King's School, Canterbury in the late 1920s, decided upon modern history as his specialty, planning for a scholarship to Trinity College, Oxford.

[33] He met with Howe for lunches and attended his weekly discussion groups, along with astronomer Richard Gregory, psychologist Philip Metman, Prince Leopold Loewenstein, and Frederic Spiegelberg.

[35] Miller's essay brought Howe renewed attention in the United States, but little interest was shown in publishing his work there.

[4] Howe's refusal to join the British Psychoanalytical Society and his holistic, anti-systematic approach to his work seriously impacted his career and reputation.

[10] The historian Rhodri Hayward describes Howe as an "eclectic Freudian" and an "aristocratic theosophist and Honorary Physician" who "set up one of the first postgraduate psychotherapy courses for general practitioners" at Tavistock.

[11] The writer Roberta Russell argues that Howe was uniquely responsible as the psychiatrist who "introduced Eastern philosophy to psychotherapy in England.