First of all, let us turn to the statements of Puzakov and his literary heroine about God. It is described as an "interplanetary mind, an intellect" that is half "in the extra-material world" in the form of a complex of energies (that is, it decomposes into its component parts), and the other half is "dispersed on Earth, in every person" (1, p. 48). Pantheistic motifs are felt here. God turns out to be an impersonal rational substance scattered in the world.

With cosmic intelligence, the author and his heroine have some confusion. First, it is proposed to "take advantage of cosmic intelligence... exchange information with him" (1, p. 85). What does this mean? To use the Divine wisdom by "spending the night under the starry sky" (ibid.)? Apparently, we are talking not only about this, but also about something else, because then we read: "cosmic forces will be with you and will help you achieve the most inconceivable bright dreams, find peace of mind," and so on. (1, p. 86). Thus, Puzak's cosmos is a space inhabited by an innumerable variety of different entities, both divine and of other origin.

What are these cosmic forces that arouse "dreams" in the soul, creating the appearance of peace? Aren't they demons? By the way, in the future, Puzakov will compose Anastasia's story about evil "entities" living in the universe. If so, does it mean that it is not safe to turn to the star world, because different "entities" live there?

In Megre-Puzakov's book "The Space of Love" there is a definition of what the "light forces" are. These are not at all bodiless beings of the angelic world, but "bright thoughts ever produced by people" (2, p. 48). Then we learn that evil entities can also be created by man himself.

The disclosure of the theme takes place against the background of the growth of dualistic motifs in the reasoning of a forest dweller. For example, it teaches that in any human creativity there are "two opposites", that is, good and evil are immanently inherent in human nature, and the question is in the choice that the person makes (1, p. 232). A positive choice is made through contact with God, who contains "His particle" in each person (1, p. 234).

Puzakov has an unclear and vague angelo-demonology. Anastasia mentions some mysterious forces that are subject only to God, calling them "THEY" (sic. – Author). These "they" have a certain plan for managing events taking place in the world (1, p. 138) in order to "carry people through a period of time of dark forces" (1, p. 148). It is not the Savior of the world – Jesus Christ, but "they" who act as the saviors of the world from evil. The Lord appears in Puzakov's writings as one of the enlightened ones who were, are and will be. People persecute them, "Jesus Christ, for example. And God again sends His sons" (namely, sons with a small letter, here there is a complete denial of the Saviour's sonship with God. — Leg.) (1, p. 232).

So, there are light and dark entities generated by man, and in addition, there are forces of good and evil that exist in the cosmos and are in a contradictory relationship with God, which we will learn about a little later.

God is not transcendent to the world, and He cannot be seen simply because He is something like a perfect computer: His thoughts "work with great speed and density" (1, p. 353). In other words, it is possible to see the Deity, but after going through a certain "training".

In general, for Anastasia (and hence for her creator), tired of pseudo-theological tricks, God gradually turns into "something", into "reason, intellect, beings, forces of light, vacuum, absolute, rhythm, spirit, God" (1, p. 230). Whatever you call it, everything will do. Gradually, the pantheistic theme emerges and becomes more distinct. God supposedly says: "I will be able to break through among the stones like a blade of green grass", "I will rise in the dawn of the coming day" (3, pp. 52-53).

Of course, it is difficult for a person to comprehend that God is invisible. Puzakov creates such a plot, touching in its almost archaic primitiveness. God created man, and He was so carried away by it that He did not have time to think about Himself and did not create His own image (3, p. 69)

How the world came to be

In the fourth volume of his opus, Puzakov finally expounds his homegrown cosmogony. It turns out that before the creation of the Earth, the universe was filled with "a multitude of energies" that "thought" and "created" in darkness (3, p. 16). We have been told before that God is dispersed in the form of energies. But here it is different: there was a multitude of either deities or commissioners-demiurges, acting in the name of God, constantly creating. Further, it turns out that our writer is not alien to Hindu ideas about cyclical catastrophes: "the essence of destruction and the essence that creates life" coexist in the world. Every cosmic entity was involved in the senseless process of creation and destruction (3, pp. 16-17). Of course, there is also a dualistic motif here: the "prophetess" reports, for example, about the "harmony of good and evil" (3, p. 22).