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

In his reasoning about the "spiritual", Puzakov not only manipulates ideas drawn from different religions, but also appeals to the authority of "esotericism". Roerich's "ears" constantly crawl out of Puzakov's chatter (let's remember at least about the cosmic creative beings – isn't it the "Elohim" of the Theosophists?). There are also direct references, for example, to Helena Roerich's reasoning in the Living Ethics about the Druids and Zoroastrians (1, pp. 17, 159). In the course of the text, there is a mention of Shambhala (1, p. 340), which is further developed. "Anastasia" teaches that "Shambhala" is a "holy place", but not somewhere on earth, but "its manifestations are recreated by people inside and outside of everyone" (grammar of the original) (2, p. 191). We also learn about "earthly teachers", "His sons" (read: mahatmas – Author), who will soon gain strength and conquer darkness (1, p. 355). We find mentions of Blavatsky as a writer who left reliable books (2, p. 174).

Domestic sectarians are not ignored either. Talking about the fact that Anastasia walks half-naked most of the time and is not afraid of forty-degree frost, its creator recalls the teachings of the founder of the Ivanovtsy movement, whom they call "the life-giving Lord" – Porfiry Ivanov, who walked in winter in only underpants (1, p. 40). We are also told that Puzakov's writings were approved by the head of another sect, the "Church of the Last Testament," "Vissarion" (Sergei) Torop: "Read a book about Anastasia, she will light you up" (1, p. 356).

Worship of the cedar

An important component of the doctrine of the "Anastasians" is the worship of the cedar. The divine purpose of the cedar is to serve as an accumulator of cosmic energy, which in turn is the light human radiation received and returned by the "Cosmos" (1, p. 10).

To confirm his rightness, Puzakov appeals to the Bible; He does not care that the Siberian and Lebanese cedar are different plants: the main thing is that the farther north, the greater the "strength" of the tree, and that's it (1, p. 17). He argues that it is "no coincidence" that the cedar is mentioned 42 times in the biblical text. (Actually, 77.) But something else is funnier. Puzakov claims that the Holy Scriptures do not speak of trees other than cedar, which were brought from Tyre, but cypress was also brought from there! This illiterate statement was taken up by a follower of the new sect, a certain B. Minin, head of a curious institution called the International Academy of Social Development (a poet at heart; here are some of his most "sublime" lines: "I am itching like hell"; "All our viscous ugliness, and dirt, and stench, and materialism, and malice"). Where did the balsam tree, pomegranate, oak, willow, cypress, castor bean, mahogany, olive, almond, myrtle, palm, fig tree, etc., go? Of course, these people, most likely, have never read the Bible (there is a lot of evidence of this: for example, King Solomon's friend, King Hiram of Tyre, is called Puzakov Chiron (1, p. 380); apparently, the Holy History of the Old Testament and the Greek myths about the wise centaur Chiron were mixed up in the writer's head). Therefore, the mistake is excusable, since Puzakov, as he repeatedly emphasizes, mainly consulted popular science literature, which, however, for some reason in one place he calls "ancient Vedic" (apparently, in a frenzy of creativity) (1, p. 16).