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[Alexandr Korol]

hear the voice of God, as if all connection with the divine has been lost. This is what darkness is. And this darkness began after some collapse, some crisis. It happens with the change of cycles. Then, after this decline, as they say, “a light at the end of the tunnel” appears — new religions emerge, or old, lost religions transform into something else, leading to monotheism. And when monotheism appears, it inevitably rejects polytheism, labeling it as paganism. But in reality, if one traces history correctly, the first period was the Golden Age, when people believed in multiple gods, and this was an age of happiness on Earth. Then, as the cycle of darkness began, a wave followed where people turned away from the gods. And at that point, they started to consider all these rituals, cultures, and traditions of polytheism as something bad, labeling it all as paganism. And after this darkness, light began to appear. It was like the emergence of new religions, which were essentially restored and modified versions of the old ones, all saying that there is only one God. So, there is one God. These religions appear, but they still carry a trace of the past because the people who at least returned to one God still retained that ingrained belief — that paganism is bad. So, here lies a contradiction: if they are returning to God, they should logically return to all the gods they had overthrown and rejected, right? But instead, they hold onto this notion that all gods are evil, the very ones they had once cast down. They still harbor hostility towards them, yet they acknowledge a seed, a remnant, that should ultimately lead back to polytheism — though they do not recognize it. Their stance was: “Okay, one God is acceptable, but if there are many, that’s sinful, and we will condemn you.” That was the prevailing attitude during those dark times. This is very intriguing. And as I start researching and delving into everything, I begin looking through all mythological accounts, all ancient writings where polytheism is mentioned, and I consistently find references to three main gods. I encounter this in Hinduism, in ancient Greece, and in Egypt — everywhere, even among the Slavs. Slavic mythology also has these three gods. And so, in the fourth volume, my task is to understand these three worlds and these three gods.
What should be the starting point is to begin understanding what comparative mythology is. That is what I become deeply involved in when I start working on the fourth volume. I begin reading everything — regardless of the name — just reading the descriptions of all the gods from all mythological accounts,