Священное Писание в книгах Пузакова

Будучи незатейлив в богословии и религиоведении, Пузаков не менее бесцеремонен в обращении с текстом Священного Писания (некоторые примеры уже приводились выше). И дело не в незнании, а в той простоте, которая хуже воровства. Начало Евангелия от Иоанна трактуется примитивно, в духе бытового магизма. Утверждается, что всякое слово, произнесенное Анастасией, будучи произнесено, ведет к изменению сущего мира (1, с. 181). В очередной раз героиня Пузакова уподобляется Господу Богу.

О том, в каком «духе» Пузаков толкует Писание, можно судить по тому, что он сравнивает апостольскую проповедь с многоуровневым маркетингом (1, с. 277).

«Учение о молитве»

For Anastasia, prayer is a magical text that acts with the mysterious power of its sound. She allegedly inspires Puzakov with the content, and he puts it on paper. The text contains "my combinations of letters," she says. "They can work miracles, like a prayer" (1, p. 162). In this way, the followers of the "Anastasians", reading Megre's opuses, are zombified by means of combinations of letters that the object of their worship supposedly "collected... from different times" (1, p. 162). Apparently, in order to emphasize the presence of Anastasia's spirit in his books, Puzakov began to use blank verse with importunate persistence in the middle of the second book, called "Ringing Cedars of Russia". Reading rhythmic prose, especially written in a vulgar and wretched language, makes not only a depressing impression, but also causes the reader to feel that he is subjected to a kind of neuro-linguistic programming through reading.

Puzakov teaches that prayer is useless if "the words of others are uttered" (3, p. 97). The Lord's Prayer, which Puzakov quotes with the sentence: "if you remember" (3, p. 99), also fell into the category of alien prayers. What follows is outright blasphemy, since the forest dweller explains to her biographer that the prayer left to us by Christ the Savior is sheer nonsense (3, p. 102). Instead of the Lord's Prayer, a wretched rhyme is offered, in which "Anastasia" informs God that "she will not allow sin and weakness in herself", she will live "in a dream" and as she wants (3, p. 105).

The subtext here is as follows: a person must recognize himself as equal to God, and the Orthodox spiritual tradition is only a hindrance. It is therefore natural that further in the text we find... "God's prayer to man." Among other things, it contains an iconoclastic motif: the "faces of the saints" are reproached (in the name of God) for having in them a "severe sadness" alien to the Almighty" (3, p. 108).

Thus, "Atastasiya" considers prayer as a form of magic, simultaneously blasphemes Orthodox prayer, holy icons, and convinces its followers that not only a person turns to God with prayer, but also vice versa.

Connection with occult teachings and sects