International Journal of Cultic Studies ■ Vol. 9, 2018 67
position, but rather from within a New Age
belief system.
456F
457 Both Fraser and Gamble tested
an instrument and reported changes in their
auras, but both asserted these changes were of
no benefit (Fraser &Gamble 2002 2003).
Fraser went so far as to suggest that GWP’s
spiritually authoritative Brotherhood was “not an
altruistic spirit world organization ...[but was]
an aspect of the rogue consciousness of the
astral plane ...[and] wolves in sheep’s
clothing” (Fraser, 2004, p. 2). These arguments
imply the existence of a complementary belief
system (insofar as Fraser claimed that GWP was
using the astral plane). In many ways, the
objections that Fraser and Gamble made to GWP
represented ideological differences and the
objections of potential competitors.
GWP made allegations that alluded to the
perceived completion from the critics involved
in the lawsuit, by claiming that those critics
“[stood] to gain financially from eliminating
GWP” (GWP 2004a, p. 1). Mary Miller
confronted the potential competition from
Gamble more directly, specifically after GWP
shut down, when she wrote that Gamble “sold
...products that appear to be competitive with
GWP technology” (Miller, 2010, p. 82). She
added that Gamble “stood to gain from such a
negative statement [of GWP] because he sold
‘energy products’” (Miller, 2010p. 83), thereby
making him a direct competitor of GWP’s own
healing technology.
Conclusion
Although the group’s ideology shifted and
changed over the years, the group’s foundations
were clearly planted in the New Age. GWP,
however, also exhibited characteristics of a
secular organization, such as making claims of
scientific studies, advocating appropriate forms
of education, and demonstrating practices
indicative of a for-profit business. I assert that,
by blending science and religious ideologies and
practices, GWP exemplified the qualities of a
quasi-religion.
457 Steve Gamble sold his own alternative health products through
his own website (Equilibra). The Truth Campaign, operated by
Ivan Fraser, explored New Age topics, including health products
and some conspiracy theories.
GWP demonstrated the importance of the label
of quasi-religion particularly for groups
claiming nonreligious status. The category of
quasi-religion is particularly important when
one is examining individuals and organizations
that claim to offer healing (physical or
otherwise). The insistence by GWP’s leaders
that the group’s teachings and instruments were
scientific was necessary for acceptance in a
world that views science as a significant source
of meaning and knowledge. Its healing
technology proved to employ pseudoscientific
claims while relying on supernatural ideas and
explanations. This blending of secular practices
and concepts with religious beliefs enabled the
group to draw in followers and business.
GWP demonstrated the value of the quasi-
religious category for examining groups that
exhibit qualities of both religious and secular
identities. Furthermore, GWP exemplified why
such a category is useful for examining groups
that claim, or appear to be, nonreligious.
Bibliography
Bergin, J. F. (2003). A husband’s perspective. Available online
from windsofchanges.org. Copy in Box 7, Stephen A Kent
Collection on Alternative Religions, University of Alberta.
Beyerstein, B. L. (1997, September/October). Why bogus therapies
seem to work. Skeptical Inquirer, 21(5). Available from
https://www.csicop.org/si/show/wh_bogus_therapies_seem_to_wo
rk
Bromley, D. G., &Bracey, M. L., Jr. (1998). Church of
Scientology: A quasi-religion. In Zeliner, W. W., &M. Detrowsky
(Eds.), Sects, cults, and communities: A sociological analysis (pp.
141–156). Westport CT: Praeger.
Carreiro, M. E. (1987). The psychology of spiritual growth. South
Hadley, MA: Bergin &Garvey. Copy in Box 1, Stephen A Kent
Collection on Alternative Religions, University of Alberta.
Carreiro, M. E. (1988a). Modern religion &the destruction of
spiritual capacity. The psychology of spiritual growth. South
Hadley, MA: Bergin &Garvey. Copy in Box 1, Stephen A Kent
Collection on Alternative Religions, University of Alberta.
Carreiro, M. E. (1988b). Modern education: One size fits all. South
Hadley, MA: Bergin &Garvey. Copy in Box 1, Stephen A Kent
Collection on Alternative Religions, University of Alberta.
Fraser, I. (2004, April 17). Banned post and letter to GWP (Email).
Ex. E: The Gentle Wind Project v. Jim Bergin, Judy Garvey, et al.
ME. Copy in Box 2, Stephen A Kent Collection on Alternative
Religions, University of Alberta.
Fraser, I., &Gamble, S. (2002, Autumn). The Gentle Wind
Project. The Truth Campaign Magazine, 25, pp. 1–7. Copy in Box
3, Stephen A Kent Collection on Alternative Religions, University
of Alberta.
position, but rather from within a New Age
belief system.
456F
457 Both Fraser and Gamble tested
an instrument and reported changes in their
auras, but both asserted these changes were of
no benefit (Fraser &Gamble 2002 2003).
Fraser went so far as to suggest that GWP’s
spiritually authoritative Brotherhood was “not an
altruistic spirit world organization ...[but was]
an aspect of the rogue consciousness of the
astral plane ...[and] wolves in sheep’s
clothing” (Fraser, 2004, p. 2). These arguments
imply the existence of a complementary belief
system (insofar as Fraser claimed that GWP was
using the astral plane). In many ways, the
objections that Fraser and Gamble made to GWP
represented ideological differences and the
objections of potential competitors.
GWP made allegations that alluded to the
perceived completion from the critics involved
in the lawsuit, by claiming that those critics
“[stood] to gain financially from eliminating
GWP” (GWP 2004a, p. 1). Mary Miller
confronted the potential competition from
Gamble more directly, specifically after GWP
shut down, when she wrote that Gamble “sold
...products that appear to be competitive with
GWP technology” (Miller, 2010, p. 82). She
added that Gamble “stood to gain from such a
negative statement [of GWP] because he sold
‘energy products’” (Miller, 2010p. 83), thereby
making him a direct competitor of GWP’s own
healing technology.
Conclusion
Although the group’s ideology shifted and
changed over the years, the group’s foundations
were clearly planted in the New Age. GWP,
however, also exhibited characteristics of a
secular organization, such as making claims of
scientific studies, advocating appropriate forms
of education, and demonstrating practices
indicative of a for-profit business. I assert that,
by blending science and religious ideologies and
practices, GWP exemplified the qualities of a
quasi-religion.
457 Steve Gamble sold his own alternative health products through
his own website (Equilibra). The Truth Campaign, operated by
Ivan Fraser, explored New Age topics, including health products
and some conspiracy theories.
GWP demonstrated the importance of the label
of quasi-religion particularly for groups
claiming nonreligious status. The category of
quasi-religion is particularly important when
one is examining individuals and organizations
that claim to offer healing (physical or
otherwise). The insistence by GWP’s leaders
that the group’s teachings and instruments were
scientific was necessary for acceptance in a
world that views science as a significant source
of meaning and knowledge. Its healing
technology proved to employ pseudoscientific
claims while relying on supernatural ideas and
explanations. This blending of secular practices
and concepts with religious beliefs enabled the
group to draw in followers and business.
GWP demonstrated the value of the quasi-
religious category for examining groups that
exhibit qualities of both religious and secular
identities. Furthermore, GWP exemplified why
such a category is useful for examining groups
that claim, or appear to be, nonreligious.
Bibliography
Bergin, J. F. (2003). A husband’s perspective. Available online
from windsofchanges.org. Copy in Box 7, Stephen A Kent
Collection on Alternative Religions, University of Alberta.
Beyerstein, B. L. (1997, September/October). Why bogus therapies
seem to work. Skeptical Inquirer, 21(5). Available from
https://www.csicop.org/si/show/wh_bogus_therapies_seem_to_wo
rk
Bromley, D. G., &Bracey, M. L., Jr. (1998). Church of
Scientology: A quasi-religion. In Zeliner, W. W., &M. Detrowsky
(Eds.), Sects, cults, and communities: A sociological analysis (pp.
141–156). Westport CT: Praeger.
Carreiro, M. E. (1987). The psychology of spiritual growth. South
Hadley, MA: Bergin &Garvey. Copy in Box 1, Stephen A Kent
Collection on Alternative Religions, University of Alberta.
Carreiro, M. E. (1988a). Modern religion &the destruction of
spiritual capacity. The psychology of spiritual growth. South
Hadley, MA: Bergin &Garvey. Copy in Box 1, Stephen A Kent
Collection on Alternative Religions, University of Alberta.
Carreiro, M. E. (1988b). Modern education: One size fits all. South
Hadley, MA: Bergin &Garvey. Copy in Box 1, Stephen A Kent
Collection on Alternative Religions, University of Alberta.
Fraser, I. (2004, April 17). Banned post and letter to GWP (Email).
Ex. E: The Gentle Wind Project v. Jim Bergin, Judy Garvey, et al.
ME. Copy in Box 2, Stephen A Kent Collection on Alternative
Religions, University of Alberta.
Fraser, I., &Gamble, S. (2002, Autumn). The Gentle Wind
Project. The Truth Campaign Magazine, 25, pp. 1–7. Copy in Box
3, Stephen A Kent Collection on Alternative Religions, University
of Alberta.
