Грэм Хэнкок: Сверхъестественное. Боги и демоны эволюции

Shanon, "The Biblical Merkava Vision", p. 35.

Ibid, p. 40.

Ibid.

Shanon,The Antipodes of the Mind, p. 263.

Ibid.

Huxley,The Doors of Perception, p. 55.

Huston Smith,Cleansing the Doors of Perception: The Religious Significance of Entheogenic Plants and Chemicals, j. p. tarcher/ puttnam, new york, 2000, p. 20.

Ibid.

Ibid.: "настрой" = психологический облик индивидуума; "окружение" = социальная и физическая обстановка, в которой принимается наркотик.

R. Gordon Wasson, Carl A. P. Ruck, Albert Hoffman, The Road To Eleusis: Unveiling the Secret of the Mysteries, Harcourt Brace Jova— novich, New York and London, 1978, p. 78–79.

Ibid., p. 37.

Там же, на с. 38, упоминается XIV век до н. э. как время первого проведения церемонии в Элевсине. В качестве даты закрытия святилища называется IV век нашей эры (с. 76).

Paul Devereux, The Long Trip: A Prehistory of Psychedelia^ Pengu— in/Arkana, New York, 1997, p. 83.

Cited in Wasson et al., The Road To Eleusis, p. 10.

Ibid, p. 77.

Cited in George Mylonas, Eleusis and the Eleusinian Mysteries, Princeton University Press, 1969, p. 285.

Ibid.

Ibid, p. 284.

Wasson et al. The Road To Eleusis, p. 84.

Ruck in ibid, p. 80.

Cited in ibid.

Ruck in ibid, p. 37.

Ibid, p. 80.

Ruck in ibid, p. 81.

Ruck in ibid.

Hoffman in ibid, p. 23.

Hoffman in ibid, p. 33.

Hoffman in ibid.

Ibid, p. 37.

Ibid, p. 80; Encyclopaedia Britannica, 1:226.

Wasson, Ruck, Hoffman, The Road To Eleusis, p. 48, 80–81.

Devereux, Long Trip, p. 82.

Wasson et al. The Road To Eleusis, plate 9.

Carl A. P. Ruck in R Gordon Wasson, Stella Kamrisch, Jonathan Ott, Carl A. P. Ruck, Persephone's Quest: Entheogens and the Origins of Religion, Yale University Press, New Haven and London, 1986, p. 160.

Wasson et al. The Road To Eleusis, plate 9.

Wasson in Wasson et al, Persephone's Quest, p. 32.

Frits Staal, "How a Psychoactive Substance becomes a ritual: the case of Soma", Social Research, Vol. 68, No. 3 (Fall 2001), p. 745.

Rigveda, X:119, cited in ibid, p. 751–752.

Rigveda, IX:72, cited in R. Gordon Wasson, "The Soma of the Rig Veda", Journal of the American Oriental Society, 1971, 91 (2), p. 175.

Rigveda, IX:86, cited in ibid, p. 176.

Rigveda, VIII:48, cited in ibid, p. 181.

Mike Crowley, "The God Who Drank Urine", Fortean Studies, Vol. 3, Steve Moore (Ed.), John Brown Publishing, London, 1996, p. 178.

Ibid.

Ibid.

Ibid.

Frits Staal, "How a Psychoactive Substance", p. 752.

Cited in Wasson, Soma, Divine Mushroom of Immortality, p. 29, and "The Soma of the Rig Veda", p. 177.

Cited in Wasson, "The Soma of the Rig Veda", p. 178.

Cited in ibid.

Cited in ibid.

Michael Ripinsky-Naxon, "Shamanistic Knowledge and Cosmology", in Helmut Watishcher (Ed.), Tribal Epistemologies: Essays in the Philosophy of Anthropology>, Ashgate Publishing, Aldershot, 1998, p. 147.

Adrian Recinos, Delia Goetz and Sylvanus G. Morley (Trans.), Po— pol Vuh: The Sacred Book of the Ancient Quiche Maya, University of Oklahoma Press, (1950) 1991, p. 161.

Смотри, к примеру: Dennis Tedlock (Trans.),Popol Vuh: The Definitive Edition of the Mayan Book of the Daivn of Life and the Glories of Gods and Kings, simon & schuster, new york, 1996, p. 77.

Ibid, p. 97.

Mary Miller and Karl Taube,The Gods and Symbols of Ancient Mexico and the Maya: An Illustrated Dictionary of Mesoamerican Religion, thames and hudson, london, 1993, p. 136.

Joan Halifax, Shaman: The Wounded Healer, Thames and Hudson, London, (1982) 1991, p. 5.

Miller and Taube,Gods and Symbols of Ancient Mexico, p. 136.

Ibid, p. 136.

Ripinsky-Naxon, "Shamanistic Knowledge and Cosmology", p. 147.

Robert Bauval and Graham Hancock,Keeper of Genesis: A Quest for the Hidden Legacy of Mankind, mandarin, london, 1997; graham hancock and Santha Faiia,Heaven's Mirror: Quest for the Lost Civilisation, penguin, london, 1999; graham hancock,Fingerprints of the Gods: A Quest for the Beginning and the End, hei— nemann, london, 1995.

David Friedel, Linda Scheie, Joy Parker, Maya Cosmos: Three Thousand Years on the Shaman's Path, William Morrow, New York, 1993, p. 283.

Ibid.

Ibid, p. 281.

Смотри: Robert Bauval, Graham Hancock, Keeper of Genesis, Chapter 10, p. 177 ff.

Graham Hancock, Santha Faiia, Heaven's Mirror, p. 37.

Adela Fernandez, Pre-Hispanic Gods of Mexico, Panorama Editorial, Mexico City, 1992, p. 37.

Miller and Taube,Gods and Symbols of Ancient Mexico, p. 128–129.

Воспроизводится в National Geographic Magazine, Vol. 176, No. 4, Washington DC, October 1989, p. 468: "Двойной Гребень отправляется в нижний мир на каноэ, которым управляют "божественные гребцы" — боги, не раз появляющиеся в мифологии майя. Мертвого правителя сопровождают и другие существа — игуана, обезьяна, попугай и собака".

Относительно деталей смотри следующие работы: John Romer, Valley of the Kings, Michael O'Mara Books, London, 1988, p. 167; J. A. West, The Traveller's Key to Ancient Egypt, Harrap Columbus, London, 1989, p. 282–297.

Смотри: West, The Traveller's Key to Ancient Egypt, p. 284; the R. O. Faulkner (Ed.), The Ancient Egyptian Book of the Dead, British Museum Publications, 1989, p. 116–130. Относительно Центральной Америки смотри примечание 18.

Friedel et al, Maya Cosmos, p. 260.

Ibid, p. 261, 238, 359.

Смотри: Linda Scheie, Mary Ellen Miller, The Blood of Kings: Dynasty> and Ritual in Maya Art, Thames and Hudson, London, 1992, p. 155. Голову оленя нередко интерпретируют как шлем в виде головы оленя.