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Word Gems exploring self-realization, sacred personhood, and full humanity
Cora Richmond
From Michael Tymn: According to Harrison D. Barrett, her biographer, Cora L. V. Richmond was one of the most famous women in the world during the late 1800s. But today, we ask, “Cora Who?” In 1874, when she was 34, Cora toured the United Kingdom. It was reported that there were standing-room only crowds and that many were turned away. The Telegraph, a London daily, reported: “For upwards of an hour the lady poured forth an uninterrupted flow of language, without hesitating for a single instance, sentences of the most involved character and abounding in parentheses, being evolved without apparent effort, and every word fitting into the place as in a child’s puzzle. Though somewhat devoid of elocutionary emphasis, her delivery was clear and telling, and her diction of a very high order. If, as stated, she is merely a mouthpiece of the Spirits, the condition of belles lettres (beautiful writing) in the Spiritual world is decidedly encouraging. If, on the other hand, her lecture is a mere effort of memory, its recital is a feat rarely excelled." At age 14, she appeared before a large audience in New York City and was given the topic “The Influence of the Aryan Philosophy upon the Philosophy of Modern Times” to discourse on. The next day, the New York Herald story read, in part: “She gave a most eloquent lecture upon the subject, replete with logic and erudition…and showed a knowledge of the subject far transcending that which [is] possessed by any mortal… Many abstruse metaphysical questions were propounded to her, which were answered with perfect ease and always in the same scholarly, dignified language.” At the urging of Mrs. Lincoln, President Lincoln and several congressmen were said to have attended Cora’s lectures in Washington, D.C. when she was still a teenager, and to have been much impressed with her. The abolition of slavery was one of the key themes in her lectures during those early years. So stunning were the achievements and abilities of Cora Richmond, that I felt it appropriate to devote a separate page to her as tribute. The writing below, also by Michael Tymn, will be found on his website. The Most Profound Near-Death Experience Ever? Posted on 18 November 2013 Although the near-death experience (NDE) was not so named until the 1970s, by Dr. Raymond Moody, reports of the phenomenon go back many years before Moody began researching them. It would be difficult to find a more dynamic NDE than that reported by Cora L. V. Richmond (below) in her 1923 book entitled My Experiences While Out of My Body. “The possibility of the spirit ‘leaving the body’ for a time and then returning to its usual activities has been demonstrated many times,” she wrote more than 50 years before Moody’s classic book Life After Life, going on to point out that the separation can be caused by accident or illness (NDE) but sometimes by “voluntary absence,” referred to as simply an out-of body experience (OBE).
“These visits to ‘heaven’,” she continued, “would be sometimes tinged with the religious bias of the subject, but this is not strange in view of the fact that spirit states are conditions of the mind and spirits experiencing them.” Nearly a century later, skeptical scientists are making this same observation as if it is something new and offering it as evidence that the experience is nothing more than a hallucination. In addition to several NDEs, Richmond seems to have been adept at departing her body voluntarily. It is not entirely clear from her book, but the primary experience reported on appears to have come during a serious illness, when she was near death for a number of days several years before her actual death at age 82, in 1923, the year the book was published. However, she claimed to have had many out-of-body experiences and it is sometimes difficult to discern if everything she reports in the book resulted from that one NDE during her serious illness or whether some of it came from other experiences. She begins the book by stating that it is impossible to adequately convey in human language what she actually experienced, especially in the higher states of the afterlife environment, and that the best she could do was make an attempt at offering some glimpses of her experience. She recalled a great sense of relief – of being set free from the limitations of the body and did not expect to return to it as she had previously done. “There was a perception of great Light, a consciousness of Illumination, an awakening to the vastness, the unlimitation of this Realm of Spirit,” she explained. “All else was swallowed up – eclipsed by the wonderful experiences that came – the Beloved Presences – the vistas of luminous Spirits! This was a state of Super-Consciousness; the awakening of faculties and perceptions before unknown, of being aware, almost without limitation; of KNOWING! Whatever is the nature and state of the real Ego this seemed as near to the Absolute as one could well conceive! There was so much of me! There was so little of me! There were so many and such surpassing spirits! How one shrinks in the presences of the mighty ones! How one expands in the Knowledge of the Infinite: His Image!” Deceased loved ones welcomed her. “The Best Beloved, those who had preceded me into this wondrous life, came thronging around, by degrees,” she wrote, “to welcome me: not all at once, but first those who were by tenderest ties the nearest and the dearest.” She learned that spirits of kindred thoughts, perceptions, and aspirations are attracted to each other and form groups who work together for others. “I saw them ‘moving upon’ the minds of those in Earth-forms whom they could reach, sometimes singly, sometimes in groups, as the conditions might require.” Her guide took her on a tour of the spirit world. She witnessed scenes in which spirits were attempting to minister to those humans under their guidance but failed because of earthly barriers, primarily selfishness and not being open to spirit influence due to false education, both theological and material. She saw those recently deceased and not yet fully awakened to their new state existing in the thought-forms and scenes of their recent earthly lives as they lacked the spiritual awareness to fully recognize and appreciate their new states. “As the Spirit unfolds, the thought-forms change and then disappear as perception takes the place of limitation by the senses,” it was explained to her. Many of those reproducing familiar scenes of their earth conditions seemed satisfied, some even happy, “not even knowing that this similitude was the result of their own thought-forms instead of being inherent or organic in the ‘spirit land’.” But, there were many others whose thought-forms were of the “shadowed kind” and apparently not especially pleasant. Richmond went on to say that she became more and more aware that she could perceive and receive more perfectly the answer to every question, even before its formulation in thought. “Formulation is a process of limitation, sometimes of hindrance,” her spirit guide told her, explaining that prepared senses are the result of prepared minds; that is, minds prepared by the awareness of spirit while in the material life. She prayed that she would not have to return to her physical body, but her guide informed her that she still had work to do and must return. She was taken by her guide to view her body and observed it still breathing while also seeing a “psychic cord” connecting her spirit form to it. The guide told her that although she would not immediately return to her body, that it was necessary for her to keep her spirit “en rapport” with the body. Thus, during the experience over “many days” of earth time she was required to return to the body to keep the ”vital spark” alive. She likened the idea of returning to visiting dear friends in a place of beauty and enchantment and then having to return to one’s daily routine. She was taken by her guide to witness those “working with themselves.” One such soul she recognized as a person who had been considered “eminent” in the art world while in the material life. He was cutting, carving, and breathing upon an image of himself. She asked the guide what the man was doing. “Removing the angularities and errors of his own nature: jealously of other artists, the deepest scar; selfish love of human praise – that overweening desire for adulation; unwillingness to accord to others the appreciation of their true merits,” the guide explained. “Spirit states are as varied as are the personal states of those composing them,” Richmond observed. “The knowledge – or lack of it – possessed by the person IS the spirit state, i.e., knowledge of spiritual principles.” In effect, the more we come to understand relative to spiritual principles in the earth life, the better off we are after transitioning to the spirit world, assuming that we live by those principles. “Time does not seem to be a factor in the realm of spirits except as related to people and events in the human state with which spirits have connection,” she further explained. “Our human phrases, and even our usual thoughts seem superficial, weak, and puerile when endeavoring to describe the divine realities of the Spirit.” Her tour of the higher or more celestial realms was completely beyond description. “No human language is in the smallest degree adequate to portray the ecstasy produced by the vision, contemplation of perception of this all-glorious state,” she went on. “Orb on orb of transcendent beauty, sphere on sphere of celestial splendor!” And while spirits in those higher realms were more unified in purpose, they retained their individuality. “This Individuality is Eternal; is the Ego of which the small personality of earth and even of the spirit states is but a fragment of manifestation.”
Richmond asked her guide why knowledge of the spirit world is not made more available to humans and was told that it was a matter of growth, unfoldment, waiting and working. In other words, most people are not yet ready for it. In concluding the book, Richmond mentioned that some eminent men of science had made headway in helping humans understand the future life. She named Hare, Mapes, Denton, Wallace, Crookes, Varley, Zollner, and Flammarion, but she placed Sir Oliver Lodge, an esteemed British physicist, at the top of the list, as one whose mind was best prepared to receive spiritual truths.. There is so much more to the story of Cora L. V. Richmond than her NDEs and OBEs. She was perhaps the most amazing medium of the 19th Century, possibly the greatest medium in 2000 years. Beginning in 1851, at age 11, as Cora Scott, she would go into a trance state and vacate her body, permitting various advanced spirits to speak through her vocal cords, lecturing to thousands of people in the United States and England on various subjects pertaining to their spiritual welfare, including philosophical, social, political, and reform matters.
Part II
Posted on 02 December 2013, 14:53 My 2011 book, The Afterlife Explorers, is about the principal mediums and psychical researchers before the formation of the Society for Psychical Research in 1882. The mediums include Emanuel Swedenborg, Andrew Jackson Davis, George Dexter, D. D. Home, and William Stainton Moses. The researchers featured are Judge John Edmonds, Nathaniel P. Tallmadge, Professor Robert Hare, Victor Hugo, Allan Kardec, Alfred Russel Wallace, and Sir William Crookes. It was not until a few months ago that I became aware of a major omission, a person seemingly more amazing than the mediums discussed in my book. Her name was Coral L. V. Richmond. Her mediumship began in 1851 and continued until her death in 1923. Richmond’s dynamic near-death experience was discussed in my last blog post but there is much more to the story of Cora Richmond (below) than her NDE or out-of-body experiences. Born in Cuba, New York in 1840, young Cora Scott, beginning at age 11, would slip into a trance state, during which time various spirits took over her body and spoke through her. The words coming through her were not simple utterances of a frivolous nature, but profound lectures on philosophical and metaphysical matters, as well as reform issues, including the abolition of slavery.
Young Cora’s first “visitation” took place during the fall of 1851, She fell “asleep” and wrote out a message from a deceased aunt for her mother. A few days later, when Cora was seated at the feet of her mother, who was sewing, she again fell “asleep” and her right arm began trembling. Remembering what had happened a few days earlier, her mother placed a pencil and slate in her hand. “She rapidly wrote one message after another signed by different members of the family who had departed to the spirit life, all of whom united in saying, ‘We are not dead,’” wrote Harrison D. Barrett in his 1895 biography of Cora (Scott) Richmond. ”They also assured the anxious mother that they would not harm the child, for they had found through her a means of consciousness with those on earth, and wished her to aid them in carrying out this work.” Although, during the first four years of her mediumship, Cora, whose education was limited to elementary school, was sometimes controlled by a deceased German physician to do healing work, it was made clear at the beginning that her mission was to be a platform speaker and to provide teachings relative to the meaning of life along with an understanding of the spirit world. “From the very first, it was announced through Cora’s own lips (while in a trance state) that there was a band of spirit controls of those whose mutual attractions and sympathy had drawn them together in this work of controlling and guiding [Cora],” Barrett explained. “This band, acting together under her guides who had charge of her work, would carry forward the message of truth which the spirit world had for humanity, through her organism.” It was announced in the beginning that there were 12 spirits, each with different gifts or areas of knowledge who would speak as required on scientific, philosophical historical, political, or other topics chosen by a committee or by members of the audience. At times, members of the band had to combine to address certain themes or to answer questions by the audience. According to Barrett, the committees choosing the topic were usually made up of medical men, professors, doctors of divinity and statesmen. “They generally endeavored to select the topic which they deemed most difficult for any speaker to discuss, with which to confound the young girl,” Barrett wrote, pointing out that the subject was not given to her until she was on the platform. At age 14, she appeared before a large audience in New York City and was given the topic “The Influence of the Aryan Philosophy upon the Philosophy of Modern Times” to discourse on. The next day, the New York Herald story read, in part: “She gave a most eloquent lecture upon the subject, replete with logic and erudition…and showed a knowledge of the subject far transcending that which [is] possessed by any mortal… Many abstruse metaphysical questions were propounded to her, which were answered with perfect ease and always in the same scholarly, dignified language.” In 1856, when she was just 16, while again lecturing in New York City, she was given the subject “The Philosophy of the Spheres” to discuss. After a short prayer, she responded in part: (Many of her lectures were recorded in shorthand): “You desire an elucidation of the philosophy of the ‘spheres,’ or an explanation of the successive unfolding of the Spirit though different gradations, either embodied or disembodied. The word ‘sphere’ when applied to any object simply signifies the orbicular condition or position of that object, and does not illustrate or imply a particular location with regard to other objects. But when applied to mind, it represents the compass or power of the mental capacity. The sphere of your material earth comprises all that space in which it moves and, atmospherically, all those elements that surround it and are influenced by its revolutionary changes. So the sphere of an individualized soul is the orbit of its revolutions, and the influence of its movements upon its own center of attraction. “When we speak of the seven spheres or circles of the Spirit-world, we do not intend to convey the idea that our world is divided and subdivided into regular compartments, each separate and distinct in its formation. But that we may bring you capacities in harmonious communication with our own, we are obliged to render an outward or objective distinction, thereby enabling you to realize that we occupy a world as real, as tangible, and positive as your own. Seven is a harmonic number. There are seven great principles in the spiritual identification of mind, and there must be correspondingly seven material principles. There are seven hues in the rainbow, or prismatic reflections of these hues. You have divided your weekly revolutions of time into seven days. There are seven grand principles of melody in the harmonic world of music, and each distinctive principle is a trinity. Seven and three are the combinations of harmonious number; three and seven are the union of harmonious sounds; and sounds and numbers are the united representation of spiritual or real existence. “But before I can proceed to a direct analysis of sphereal harmony, I must distinctly impress upon your mind that ours is a world of causes, or the spiritual, and yours is a world of effect or the material. And as no effect can exceed or become superior to the cause, no embodied form can represent fully the spirit of embodiment. We see reflected in the drop of water a miniature image of the whole starry heavens; but remove the water and we see no stars – yet, does that destroy the vast myriads of rolling worlds? No! We have only to look upward to see the reality. So in the external world we see, embodied, in the flower, the beauty, the loveliness and of its spiritual existence. But soon the external flower is destroyed by the blast, and its petals fall withering to the ground. But where is the odor, the color, and the beauty? Not dead, but blooming in the atmosphere, more lovely because more refined and purified. “Thus, my dear friend, it is with the soul you see reflected in the human or outward form, the image of the Spirit; and gazing upon its beauty and perfectness, you bow before the shrine of the exterior, forgetting that, like the drop of water, it must soon pass away. And when it is removed at last, mortals gaze in sorrow and sadness, strive to restore the faded image instead of lifting up their eyes to see the beautiful reality. “Man’s sphere is ascertained on earth by the external application of his interior powers. Men rear grand architectural palaces, whose marble halls and lofty turrets are emblazoned with the choicest gems of earth, surround themselves with every treasure of art, science, and beauty. The poet weaves for himself the silken robe of song in all nature a grand lyric of perpetual beauty. The sculptor chisels for himself an embodiment of his ideal of Nature’s perfect images. All these are but birth of the inferior man, and illustrate the sphereal or harmonic development of the soul. The philanthropist creates for himself a pedestal of earnest and perfect love, and with clear and piercing eye traces out the windings of his pathway, gazes on this whole race of souls and with one loving clasp draw the whole world to his noble heart and bears them on to joy. “Thus it is in our life. The architect creates for himself the ideal, yet real images of his interior thought, and sees in the whole universe a grand and perfect temple. These thoughts are handed down through successive spheres until at last they reach the earth. “Here the poet sings his lyric rhymes in harmony with eternity’s everlasting beauty, and this, like the other, permeates all spheres corresponding with its own, until some soul on earth, catching the inspiration, speaks, and lo! The poem becomes an outward form. Here Mozart thrills forever the strings of Nature’s lyre, and improvises grandest melodies, in harmony with Eternity’s glorious voice. And Rembrandt, through his own ideal and imaginative power, pictures for himself a panoramic scene of Creation’s lovely landscapes, presenting of eye of God the artist power of Nature. “Thus in the interior and exterior worlds the sphereal harmonies of each are combined, while the soul, immortal in its powers, passes from gradation to gradation, from world to world, form universe to universe, retaining still its own sphere, and performing still its revolutions around its center – its own interior self.” At Lynn, Massachusetts, in December, 1857, a committee composed of scholarly men anticipated that they would confound Cora’s guides by asking, “Will you please define the Pythagorean proposition?” Speaking through Cora, the guides asked, “Which proposition do you mean – the Moral Code or the so-called Scientific Proposition?” When no answer came from the committee, the guides took up the Moral Code. Following that discourse, a committee member, apparently a scientist, asked, “What is the diameter of a bucket filled to the brim with water?’ The response came through Cora, “The diameter of a bucket of water is probably as great as the diameter of a cranial structure, destitute the grey material denominated ‘brain’ by so-called scientists.” On June 13, 1858. Cora, then age 18, appeared in Melonian Hall in Boston and the spirits were asked to explain the difference between Truth and Fact. Again, using Cora’s vocal cords, the spirits replied, in part: “It is customary for man to speak of the truth from the position to which his mind has attained. In court a man swears to tell the truth, the whole truth and nothing but the truth, yet he only promises to tell the truth as he conceives it to be. You speak of the truths of religion. All that appears to you in the consecrated religious dogmas has no relevancy to religious truth. The Bible, as far as it is historically correct, is not a truth but a record of facts. There is no such thing in nature, in art, or in intellect as truth. Intellect is but fact, and mind is built upon the basis of cold facts. Art and science are not truths, only in so far as they speed the soul on in its attainment. So with architecture, it is a matter of beauty. There is no principle of truth in the statement that the earth is round. It is but a fact. Is there any evidence that any one law of science is perfect? None at all. Facts, then are but steppingstones to truths. Creeds and dogmas ever remain the same –they never progress. They are not facts, consequently, they are not truths, only man’s expression of what he considers to be truth as regards religion. You cannot cling to favorite opinions or old-time institutions and arrive at truth. The greatest of truth is its simplicity….” By the end of 1858, Cora, just 18 then, had given over 600 lectures on a wide variety of subjects. “This lady can address an audience of five thousand people with great ease, and the guides through her give an elaborate discourse upon any subject the audience may choose,” wrote Dr. A. B. Childs, one of the observers. “There cannot well be a greater test of Spirit power than this.” Part III Scientists, scholars, ministers, and journalists were befuddled by young Cora Scott (later Cora Richmond), who, at age 11, began giving lengthy discourses on various philosophical, metaphysical, social, political, and reform matters. Or rather, one or more advanced spirits gave the discourses through her. One theory offered to explain it was called “psychological absorption,” which held that by merely putting her hand on a book or passing through a well-stocked library, young Cora could absorb all knowledge stored in the book or in the library. At the same time, she would have had to discern it, organize it in her mind, and deliver it in a coherent and persuasive manner. The skeptics were prepared to buy into anything but spirits. Some of the spirit communication came through in foreign languages, occasionally an ancient language, but Ouina, one of Cora’s key spirit guides, who often acted as intermediaries between the advanced sprits and the medium, was able to interpret all of them. At one lecture, Cora relayed a message in an Indian sign language to a member of the audience. The man rose from his seat, said that the sign language given through her was perfect, and though he had been a skeptic he was now a convert. At the urging of Mrs. Lincoln, President Lincoln and several congressmen were said to have attended Cora’s lectures in Washington, D.C. when she was still a teenager, and to have been much impressed with her. The abolition of slavery was one of the key themes in her lectures during those early years. In 1874, when she was 34, Cora toured the United Kingdom. It was reported that there were standing-room only crowds and that many were turned away. The Telegraph, a London daily, reported: “For upwards of an hour the lady poured forth an uninterrupted flow of language, without hesitating for a single instance, sentences of the most involved character and abounding in parentheses, being evolved without apparent effort, and every word fitting into the place as in a child’s puzzle. Though somewhat devoid of elocutionary emphasis, her delivery was clear and telling, and her diction of a very high order. If, as stated, she is merely a mouthpiece of the Spirits, the condition of belles lettres (beautiful writing) in the Spiritual world is decidedly encouraging. If, on the other hand, her lecture is a mere effort of memory, its recital is a feat rarely excelled.” The Liverpool Courier reported: “Although it might be assumed by the advertisements that the lady is an American, she spoke with an unmistakable Scotch accent. The lady has a fine presence and much grace of manner, a clear and somewhat impressive delivery…” The Newcastle Critic story noted that she had given more than 3,000 public discourses before the age of 30 and went on to say that “her lectures are extraordinarily clever, no matter whether they are the result of spiritual inspiration or that inspiration which is common to thoughtful, intelligent minds. There is an eloquence which we deem natural to this lady; her articulation is clear and deliberate, her figure is commanding and graceful and she possesses those qualities which are necessary to successful public speaking. Her knowledge is something marvelous, and that is shown by her ability in lecturing intelligently on any subject that may be chosen by the audience.” A report in the August 15, 1874 issue of The Bury Times of Bury, England read: “She is unlike many lady lecturers, having nothing of the masculine about her, either in appearance or style of delivery, but is quiet and ladylike. She has nothing of the strong-minded woman, which characterizes some of our American female cousins. Her voice is sweet and clear, but somewhat low in pitch. She spoke for perhaps three quarters of an hour on the abstruse subject, given in a very logical style, unusual certainly to a lady, apparently unaware of the subject to be chosen, as she must have in this case have been….She was never at a loss for a word, and spoke easily and confidently throughout in what Spiritualists would call the trance state, but in this instance with the eyes open.” By the 1870s and 1880s, the educated world, had adopted Darwinism and had for the most part totally dismissed religion and spirituality, failing to distinguish between religious dogma and spiritual truths. As a result, much of the press didn’t know what to make of Cora, (below) but Wilbur F. Storey, editor of the Chicago Times, was very much impressed with her and published many of her lectures verbatim. While touring California, Cora filled a hall with a capacity of 3,000 in San Francisco in successive weeks. The advice and opinions expressed were almost always prefaced with “we,” referring to the group of 12 spirits speaking through her, e.g., “We can only say, study your souls as you do your bodies, pursue the science as you do any other. Make the lamp of the human spirit the subject of your inquiries and investigations, and, like the happy astronomer who triumphed in the exercise of mathematical faith, you too shall triumph in the certainty of spiritual knowledge.” Here are some other excerpts from Cora’s discourses: God: “It is often said that an Infinite Deity is inconceivable. An Infinite Deity is incomprehensible, we admit, but not inconceivable. The mind may conceive of that which cannot be comprehended. All that relates to Eternity is not comprehended except in Eternity; but you do conceive both of the heretofore and the hereafter while in your present state. The conceptions of the mind are prophecies, and the comprehensions of the mind are limitations.” The Soul: “The Soul in its pure and primal nature has nothing to do with time, nor space, nor matter, but only with eternity and that which belongs to eternity. Whatever hereinafter shall be expressed concerning what the Soul does must not be mistaken for what the Soul is. The Soul is a revelation unto outward nature. No external thing can reveal God. The Soul alone, being of the nature of God, perceives God. Nothing can teach that there is God. All things may illustrate it; teaching comes from knowledge, possession; and that which recognizes God is from the Soul. As consciousness is in the Soul, so every attribute expressed by consciousness is in the Soul. As you must go to the Soul for the source of all intelligence, so you must go to the Soul ultimately for all that promises expression.” Overcoming Adversity: “The strength of spirit is attained through struggles that may encompass all conditions of life. Not gigantic to the extent of over-weening physical strength, but for the purpose of usefulness as much strength as needed; not gigantic to the extent of worshipping the intellect at the expense of the heart, but to succeed in all and to fail in all, until one can forward the work of the spirit, until it has conquered all states, not only sin, but the greatest of all sins, self-righteousness, and stands in sublime and exalted humility as the typical illustration of conquest over the earth. All states between that and the lowest condition which you can picture are states of human experience that every Soul must pass through. Meanwhile there infiltrates into these experiences a religious or spiritual element, a suggestion that that which the body, or the mind, only accomplishes is no accomplishment at all.” Morality: “When the mental force is taking possession it is often veiled before recognition; the antitheses are the stepping from heights that are false; as the physical height has its downfall in order that a better height may be attained, so in the intellectual world there is the recession. Let no one suppose that, when placed in the spiritual balance, the human intellect without Soul weighs any more than the dust which expresses no intellect; let no one suppose that simply intellectual expression, unaccompanied by moral force or intention, can weigh any more in the great scale of real life, that that life whose intellect is veiled, and yet, in all appearances, wears a fair face, with features that are delicately chiseled, but under some law has come into the world with no intellectual outlook, with no face for earthly victory. These illustrations are extremes, but there is no more extreme depth, or fictitious height, that that of the pride of intellect, of which this extreme is the necessary and natural antithesis.” ... Meeting Friends in the Afterlife: “People say: ‘I would not like to go into the spirit life and not find my friends.’ If they are your friends, you will find them; if they are not you would not wish to. All real ties are found to last in spiritual existence, and form a portion of the Soul’s possessions. The larger sphere includes the smaller one.” According to Harrison D. Barrett, her biographer, Cora L. V. Richmond was one of the most famous women in the world during the late 1800s. But today, we ask, “Cora Who?” Michael Tymn is the author of The Afterlife Revealed: What Happens After We Die is published by White Crow Books. His latest book, Resurrecting Leonora Piper: How Science Discovered the Afterlife is now available on Amazon and other online book stores.
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