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).

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.