International Journal of Cultic Studies ■ Vol. 9, 2018 61
The Secular and Gentle Wind Project
Former members Bergin and Garvey first
encountered GWP through their book-publishing
company, when they published books for the
group. Bergin and Garvey were drawn into
GWP through the group’s secular appeal (i.e.,
they sought help in parenting, not in healing
their etheric structure). They turned to Miller, “a
respected, thoughtful person, and licensed social
worker” (Bergin, 2003, para. 14), for help.
Bergin described Miller as “sympathetic and
helpful” (Bergin, 2003, para. 14), but expressed
“surpris[e] ...when she offered ‘healing
instruments’ and a ‘soul reading’ rather than
therapy or counseling” (Bergin, 2003, para. 14).
The personal connection to Mary Miller,
coupled with her credentials as a social worker,
likely contributed to her trustworthiness. By
approaching potential members as an apparently
secular authority, GWP leaders were able to
introduce the healing technology as a legitimate
health alternative.
Miller claimed that the instruments provided
“mental, emotional, [and] spiritual healing”
(WERU, 1997b), and she elaborated that some
individuals found physical relief as well
(WERU, 1997b). Yet GWP neither guaranteed,
nor claimed, that these instruments helped
people recover from physical illness (WERU,
1997b). Rather, it encouraged people to seek out
orthodox medical treatment in accordance with
“good common sense” (GWP, n.d.-f), and
suggested instruments only after medical
intervention, particularly in the case of
emergencies (GWP, n.d.-f).
Despite this caution, GWP continued to assert
itself as a health authority. The group posted a
Health Alert on the GWP website that urged
women over 40 with any of the listed symptoms
(most of which are indicative of menopause) to
seek proper medical treatment—specifically,
hormone replacement therapy (GWP, 2003c).
The Health Alert included criticism of a former
member’s health-care choices and also served as
an attempt to discredit a former member through
implying that she was unable to decide what was
best for her own health. By attempting to
discredit a former member’s health choices
(after she spoke out about her experiences with
GWP) and offering health advice, GWP
positioned itself in the sphere of health
authorities. Although these claims do not have
religious connotations, the instruments’ source
of healing was rooted in spiritual claims.
Central to the GWP healing claims was the idea
of a system of energy known as “meridian
system” (Carreiro 1988a, p. 96). If this energy
became blocked for any reason, then it would
cause problems in the meridian system which, in
turn, would manifest as mental, emotional, and
physical distress (Carreiro, 1988a, p. 96). As
Mikaelsson noted, spiritual energy is important
in many New Age movements and “has become
all-embracing. It is used to explain all sorts of
phenomena, and is ...a unifying cognitive
category in alternative spirituality” (Mikaelsson,
2013, p. 170). Thus, the energy, while presented
as a secular concept, has clear foundations in
New Age thought. For GWP, this energy was
accessed, and manipulated, through energy work
sessions.
These sessions allegedly involved a group of
multiple women and John Miller (Garvey &
Bergin, 2003, Description sect., para. 28). A
former member reported that members, who had
been told about Tubby’s elevated spiritual state,
often found the male leader of GWP with “two
or more women from his inner circle touching
various points on his body in order to direct
energy to ‘bring him into balance’” (Bergin,
2003, para. 38).
Although energy manipulation required physical
contact, Mary Miller asserted that energy work
was a nonsexual practice to return a person’s
energy to balance (Mary Miller dep., 2005, p.
99). John Miller acknowledged that some of
these points were located in the genital area,
around the coccyx, and the breast area (John
Miller dep., 2005, pp. 106–108). He asserted
nevertheless that contact with the genitals never
occurred in GWP energy work (John Miller
dep., 2005, p. 108). Despite the target of the
healing instruments and the source of the healing
ability—that is, these energy systems and etheric
structure—GWP presented its healing
technology with an air of scientific authenticity.
Vernacular language in the twentieth and
twenty-first centuries is saturated with scientific
The Secular and Gentle Wind Project
Former members Bergin and Garvey first
encountered GWP through their book-publishing
company, when they published books for the
group. Bergin and Garvey were drawn into
GWP through the group’s secular appeal (i.e.,
they sought help in parenting, not in healing
their etheric structure). They turned to Miller, “a
respected, thoughtful person, and licensed social
worker” (Bergin, 2003, para. 14), for help.
Bergin described Miller as “sympathetic and
helpful” (Bergin, 2003, para. 14), but expressed
“surpris[e] ...when she offered ‘healing
instruments’ and a ‘soul reading’ rather than
therapy or counseling” (Bergin, 2003, para. 14).
The personal connection to Mary Miller,
coupled with her credentials as a social worker,
likely contributed to her trustworthiness. By
approaching potential members as an apparently
secular authority, GWP leaders were able to
introduce the healing technology as a legitimate
health alternative.
Miller claimed that the instruments provided
“mental, emotional, [and] spiritual healing”
(WERU, 1997b), and she elaborated that some
individuals found physical relief as well
(WERU, 1997b). Yet GWP neither guaranteed,
nor claimed, that these instruments helped
people recover from physical illness (WERU,
1997b). Rather, it encouraged people to seek out
orthodox medical treatment in accordance with
“good common sense” (GWP, n.d.-f), and
suggested instruments only after medical
intervention, particularly in the case of
emergencies (GWP, n.d.-f).
Despite this caution, GWP continued to assert
itself as a health authority. The group posted a
Health Alert on the GWP website that urged
women over 40 with any of the listed symptoms
(most of which are indicative of menopause) to
seek proper medical treatment—specifically,
hormone replacement therapy (GWP, 2003c).
The Health Alert included criticism of a former
member’s health-care choices and also served as
an attempt to discredit a former member through
implying that she was unable to decide what was
best for her own health. By attempting to
discredit a former member’s health choices
(after she spoke out about her experiences with
GWP) and offering health advice, GWP
positioned itself in the sphere of health
authorities. Although these claims do not have
religious connotations, the instruments’ source
of healing was rooted in spiritual claims.
Central to the GWP healing claims was the idea
of a system of energy known as “meridian
system” (Carreiro 1988a, p. 96). If this energy
became blocked for any reason, then it would
cause problems in the meridian system which, in
turn, would manifest as mental, emotional, and
physical distress (Carreiro, 1988a, p. 96). As
Mikaelsson noted, spiritual energy is important
in many New Age movements and “has become
all-embracing. It is used to explain all sorts of
phenomena, and is ...a unifying cognitive
category in alternative spirituality” (Mikaelsson,
2013, p. 170). Thus, the energy, while presented
as a secular concept, has clear foundations in
New Age thought. For GWP, this energy was
accessed, and manipulated, through energy work
sessions.
These sessions allegedly involved a group of
multiple women and John Miller (Garvey &
Bergin, 2003, Description sect., para. 28). A
former member reported that members, who had
been told about Tubby’s elevated spiritual state,
often found the male leader of GWP with “two
or more women from his inner circle touching
various points on his body in order to direct
energy to ‘bring him into balance’” (Bergin,
2003, para. 38).
Although energy manipulation required physical
contact, Mary Miller asserted that energy work
was a nonsexual practice to return a person’s
energy to balance (Mary Miller dep., 2005, p.
99). John Miller acknowledged that some of
these points were located in the genital area,
around the coccyx, and the breast area (John
Miller dep., 2005, pp. 106–108). He asserted
nevertheless that contact with the genitals never
occurred in GWP energy work (John Miller
dep., 2005, p. 108). Despite the target of the
healing instruments and the source of the healing
ability—that is, these energy systems and etheric
structure—GWP presented its healing
technology with an air of scientific authenticity.
Vernacular language in the twentieth and
twenty-first centuries is saturated with scientific
