There are moments when human mind transcends both the limits of the senses and those of ordinary thinking, entering the realm of other realities. As far as mind is concerned, the very dreams are solid realities, such as the normal waking state. But when we wake up we realize that everything has been just an illusion. As an instrument in itself and through the power we unconsciously give it, our mind comes to tame and manipulate us according to its own scenarios and it does so even in our sleep with dreams. But the mind is no longer present during the deep sleep and when we wake up there is nothing left to remind us of those moments. However, even in the deep sleep there is something accompanying us, making us realize that we exist even when our mind is absent. Having realized my true nature, I find all these methods and techniques that I myself have applied and written here in the book unnecessary. But I realize that at that moment, should someone ask me only this: ‘’Do you know you exist?,’’ ‘’Are you aware that you exist?’’ and ‘’Has there been any time when you did not exist?,’’ I do not think I would have understood a single thing and the simplicity of my true nature (which is also yours) would have been overlooked, as usual.
Cremation, as a means of managing the post-mortem body, was reintroduced to Europe at the end of the eighteenth century, but would not become common practice until the second half of the nineteenth century. This was a major development, with multifaceted implications which generated heated debate. Initially, armed with a variety of arguments (hygienic, economic, aesthetic, and philosophical arguments citing freedom of conscience and will) the advocates of modern cremation – who tended to come from the social and cultural elite – sought to impose their new model. This brought them into conflict with the traditional structures and patterns of burial, and thus with the Church, which had of course originally ended the practice of cremation. The present study is a history of cremation in Romania, beginning with the emergence of cremationist ideas in 1867 and taking the reader up to the present day. It analyses the following key periods: the second half of the nineteenth century and early twentieth century, the Interwar period (Romania then being the first Orthodox country in the world to possess a crematorium, which provoked a vehement reaction against cremation on part of the Orthodox Church), the Communist period (when no new crematoria were built even though the Communist regime proclaimed itself to be atheist), and the post-Communist period.
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