Тайная история сновидений

Мосс Роберт

[65] Freud, The Interpretation of Dreams, p. 139.

[66] Ibid., 139–140.

[67] Ibid., 141.

[68] Ibid., 144.

[69] Основным источником описания симптомов и лечения рака у Фрейда являются медицинские записи его хирурга Г. Пичлера (история болезни профессора Зигмунда Фрейда), пер. Л. Леви, см. Max Schur Papers (3–85R–13), в Библиотеке Конгресса. Насколько я знаю, первым человеком, установившим взаимосвязь между сном про Ирму и раком ротовой полости у Фрейда, был аргентинский хирург-онколог и психоаналитик Хосе

Шавельзон, см. его монографию: Jos'e Schavelson, Freud, un patiente con cancer (Buenos Aires: Editorial Paidos, 1983).

[70] Из медицинских записей Г. Пинчлера.

[71] В целях детального и полезного изучения гипотезы об онкомаркерах см. Thomas R. Hersh, “How Might We Explain the Parallels Freud’s 1985 Irma Dream and His 1923 Cancer?“ Dreaming 5, no. 4 (December 1995): 267–287.

Глава 3. Божественная природа сновидений

[1] Alain Dani'elou, Hindu Polytheism (London: Routledge & Kegan Paul, 1964), p. 150.

[2] Lawrence C. Watson, “Dreaming as World View and Action in Guajiro Culture”, Journal of Latin American Lore 7, no. 2 (1981): 239–254.

[3] Marc de Civrieux, Watunna: An Orinoco Creation Cycle, trans. David M. Guss (San Francisco: North Point Press, 1980), p. 23.

[4] Для анализа сексуальных аспектов различных теорий зачатия Будды см. Serinity Young, Courtesans and Tantric Escorts: Sexualities in Buddhist Narrative, Iconography, and Ritual (London: Routledge, 2004), pp. 67–72.

[5] T. S. Eliot, “Burnt Norton”, in Four Quartets; Exodus 24:17.

[6] Тацит «История».

[7] Имя Серапис восходит к египетскому Асар-Хапи, сочетающему в себе имена Осириса и быка Аписа.

[8] Michel Chauveau, Egypt in the Age of Cleopatra, trans. David Lorton (Ithaca, NY: Cornell University Press, 2000), pp. 123–126.

[9] Тацит «История».

[10] Там же.

[11] Элий Аристид, Речь 45.

[12] Там же.

[13] Ригведа.

[14] Wendy Doniger O’Flaherty, Dreams, Illusion, and Other Realities (Chicago: University of Chicago Press, 1984), p. 15.

[15] Бхадараньяка-упанишада, 4.3, 9–10.

[16] Там же, 4.3.11–12.

[17] Там же, 4.3.13.

[18] O’Flaherty, Dreams, Illusion, pp. 141–143.

[19] Ibid., pp. 143–146.

[20] Sudhir Kakar, Shamans, Mystics, and Doctors: A Psychological Inquiry into India and Its Healing Traditions (Boston: Wisdom Publications, 1999), p. xi.

[21] Serinity Young, Dreaming in the Lotus: Buddhist Dream Narrative, Imagery, and Practice (Boston: Wisdom Publications, 1999), p. xi.

[22] Mircea Eliade, Yoga: Immortality and Freedom, trans. Willard R.Trask (Princeton, NJ: Princeton University Press, 1973), p. 181.

[23] Serinity Young, “Dream Practices in Medieval Tibet”, Dreaming 9, no. 1 (March 1999): 34, 38n41.

[24] Ibid., pp. 35.

[25] Garma C. C. Chang, trans., The Handred Thousand Songs of Milarepa (Boston: Shambhala, 1989), p.489.

[26] Ibid., p. 484.

[27] Ibid., p. 496.

[28] Francesca Fremantle, Luminous Emptiness: Understanding the Tibetan Book of the Dead (Boston: Shambhala, 2001).

[29] Aleida Assmann, “Engendering Dreams: The Dreams of Adam and Eve in Milton’s Paradise Lost”, in Dream Cultures: Explorations in the Comparative History of Dreaming, ed. David Shulman and Guy G. Stroumsa (New York: Oxford University Press, 1999), p. 291.

[30] “The Apocalypse of Adam”, trans. George W. MacRae, in The Nag Hammadi Library, ed. James M. Robinson (New York: Harper & Row, 1977), pp. 256–264.

[31] Josephus, Jewish Antiquities, trans. H. St. J. Thackeray (Cambridge, MA: Harvard University Press, 1967), p. 205.

[32] Isabel Moreira, Dreams, Visions, and Spiritual Authority in Merovingian Gaul (Ithaca, NY: Cornell University Press, 2000), p. 42.

[33] Joel Covitz, Visions of the Night: A Study of Jewish Dream Interpretation (Boston: Shambhala, 1990), p. 58.

[34]

Свободная адаптация см. A. J. Arberry, Tales from the Masnavi (London: Curzon Press, 1994), pp. 267–268.

[35] Richard C. Trexler, The Journey of the Magi: Meanings in History of a Christian Story (Princeton, NJ: Princeton University Press, 1997), p. 37.

[36] Amir Harrak, trans., Chronicle of Zuqnin, AD 488–775 (Toronto: Pontifical Institute of Mediaeval Studies, 1999).

[37] John J. Rousseau and Rami Avav, Jesus and His World: An Archeological and Cultural Dictionary (Minneapolis: Fortress Press, 1995), p. 33.

[38] N. H. Baynes, Constantine the Great and the Cristian Church (Oxford: Oxford University Press, 1972), p. 3.

[39] Robin Lane Fox, Pagans and Christians (New York: Albert A. Knopf, 1989), pp. 613–614.

[40] Eusebius’ Life of Constantine, trans. and ed. Averil Cameron and Stuart G. Hall (Oxford: Clarendon Press, 1999).

[41] Ibid.

[42] George Pitt-Rivers, The Riddle of the “Labarum”, and the Origin of Christian Symbols (London: George Allen & Unwin, 1966), pp. 28–29.

[43] Eusebius’ Life of Constantine.