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.

Puzakov, through Anastasia, convinces his readers that in the spiritual life "everything is very simple." As a matter of fact, he cannot act otherwise, because the simplicity of achieving supernatural goals is one of the main slogans of all new sectarian teachings. Simplicity is a hot commodity. With the help of feelings, you can achieve any goal. Then it is like in all instructions on magic: perform the listed actions, which seem simple and in fact impracticable, and all your desires will come true. "Anastasia" teaches that anything can be created by a "dream", only not abstract, but detailed to the smallest detail (1, p. 158). To Puzakov, who was going to create a car by means of thought, she explains that it is first necessary to imagine in one's mind all the components of the car, down to the last screw, and then the miracle will be accomplished. Imagine the "Anastasians" straining to memorize the drawings of cars in an intense attempt to create a means of transportation out of nothing.

It also turns out that the human soul is not unique. As Puzakov informs us, firstly, because a person is born simultaneously in several universes. Secondly, it turns out that the "Anastasians" also believe in the rebirth of souls. We will learn about this from the following. To add spice to the narrative, the story of the scientists' attempt to capture Anastasia was introduced into the text. It is protected by the already familiar luminous ball, symbolizing the deity. This ball affects the invaders in such a way that it shows them the "torments of hell". These visions testify to the continuity of the chain of rebirths of human souls (2, p. 61), from which we conclude that Puzakov and his heroine believe in the existence of karma and the wheel of samsara. Further in the text, we find another confirmation of this assumption. "One must be free from karmic dogmas, or rather, be stronger than them... the simplest human words can change fate" (2, p. 80). In other words, all people are "weaklings", as they should be according to Hindu teaching, are under the power of the inexorable law of karma. You will reap what you sow, and so on ad infinitum. But "Anastasia", and only she, is able to help people in their search for liberation: she knows how to change fate. We read: "Little Anyutka was reprogrammed. She broke all the karmas of herself and those around her" (2, p. 80). Puzakov, apparently, at one time read the Roerichs and "Diagnostics of Karma" by S. N. Lazarev. His only "discovery" is the statement that each person has several "karmas".

The above examples are enough to understand that the work we are considering, which can only be called literary by forcing the meaning of words, contains a set of different ideas about God. These ideas are scattered randomly throughout the text, and the undemanding reader will not always pay attention to what is essentially dealing with a hackneyed pagan forgery.

Puzakov flirts with Orthodoxy

We would be unfair if we asserted that Puzakov relies only on the "forest" authority. In order to confirm the "spiritual truth" of what is described, he tries to refer to the experience of various religions. It would probably be rash to accuse him of illiteracy. In Megre's hands, the Holy Scriptures and history become victims of gross distortion and primitivization, demonstrating contempt for the simple-minded reader. And this, they say, will be devoured. For example, we are told that Moses "wrote tablets" in the forest (1, p. 35). Is it not about the following events of Holy History: "And the Lord said to Moses, 'Go up to Me into the mountain, and be there; and I will give you tables of stone, and the law and the commandments which I have written to teach them" (Exodus 24:12)? On that Mount Sinai there is no forest at all. Further, Puzakov hints that the Lord Jesus Christ also secluded Himself from His disciples in the forest, but does not write this directly, since the Gospel is better known to the public than the Old Testament, and the deception will not pass.