And against the background of such a picture, God finally intends to begin the creation of our next world, but not independently, but "together" with the "energies" that strive to compete with the Creator, treating Him as an equal, and retreat only after being defeated.

After all, God creates the earth and man alone, but He understands that His offspring lacks the "energy of love" that until now belonged only to the Divine. Puzakov sets forth the dialogue between God and this independent intra-divine "energy". She is given the command: "All without a trace (! — Author.) Descend to the ground" (3, p. 51). So, we must understand that God is now completely devoid of love, which He resolutely refuses (3, p. 55), while somehow remaining "God-Love" (3, p. 73)?

Further, Puzakov's god instructs people how to live: "to shine henceforth in navi, manifest, rule" (3, p. 51). The author's chaotic theology acquires another element associated with Slavic paganism. Nav is the embodiment of illness and death2. We also learn that "nav" means a dead man, a corpse3. Thus, according to Puzakov and other Russian neo-pagans,4 God first prepared "manifest and rule" (these words in themselves are the result of illiterate morphological stylization, but at least derive from obvious roots with a positive meaning) death and cadaveric decomposition. What a blessing! In passing, let us note that, from the point of view of those who are trying to revive the worship of the Clan and Svarog in Russia, reality is life, and rule is a kind of heavenly law of existence. Thus, even in neo-paganism, Puzakov shows his exceptional superficiality and, if it is appropriate to say so here, illiteracy. From the text it becomes clear that Puzakov treats the words about "navi" as a Slavic abracadabra, which has a positive, but completely vague meaning.

Fall of man

Let us approach the theme of the Fall, which in the epic under consideration is completely removed from the sphere of relations between God and man. In Puzakov's version, it looks like this: some entities living in the universe, although they could not work with God in creation, began to envy and tried to find out the "secret of creation" from man. These atheistic forces strove to make "the two forces want to test each other" (3, p. 79). Thus, here the dualistic neo-pagan concept of navi-yavi is quite clearly visible (in Puzakov's work, even ball lightning, representing the god Anastasia, leaves behind a smell of "incense and sulfur" — 3, p. 381). Good and evil coexist in the world, sometimes fighting almost on equal terms.

Anastasia considers Adam's sin in the spirit of environmentalism. Man, tempted by questions of essences, began to cognize nature through destruction, although "he does not need to disassemble anything," since all information about the world in himself is stored in a "coded form" (3, p. 84). The secrets of the world could be revealed to a person through inspired daydreaming, says "Anastasia". She believes that it is never too late to return to dreams.

Anastasia about a person

Sectarian anthropology is no less confused than theological speculations. Since Puzakov sees himself as the harbinger of a new "spirituality", his heroine should also reflect on this. "What is the Spirit of man? What does it consist of? "Of all the invisible things that are in man, including some of the addictions and sensations acquired during the time of carnal existence... It is an energy complex consisting of many energies... Some of these complexes are subject to disintegration into separate energies, then used in plant and animal compounds, necessary natural phenomena" (2, p. 35). It is no coincidence that Puzakov writes "Spirit" with capital letters. Here again the main theme of "Anastasianism" is seen – man-worship. It is the human "energies" that permeate and nourish all existence. If a person is able to master all his "powers", he will become the master of the universe. And it is far from God... "A person can control everything. He was created to govern everything" (1, p. 43). Epithets for man are also proposed as follows: a sovereign, a king, like an angel – pure and blameless, the wisest creature, like God.

For the sake of achieving omnipotence, it is recommended to "dream" and "think" intensely. In terms of power, Anastasia likens the power of thought to "the processes taking place in the sun" (2, p. 36).

The omnipotence of man also applies to contacts with the invisible spiritual world. "Everyone can communicate with anything or with whom he wants," Anastasia allows (2, p. 175). Such a trap: do not be afraid of demons, be brave.