If we accept the buddhism view (spirits will reborn again right after death or maybe a few weeks later) how can someone explain the fact that some people will talk/contact with spirits from long deceased people?
http://www.accesstoinsight.org/tipitaka ... .nymo.html
there is kamma that is incapable (of good result) and appears incapable (of good result);
there is kamma that is incapable (of good result) and appears capable (of good result);
there is kamma that is capable (of good result) and appears capable (of good result);
there is kamma that is capable (of good result) and appears incapable (of good result)."
"When they have seventy percent emotion and thirty percent thought, they fall beneath the wheel of water into the regions of fire, where they come into contact with steam which is itself like a terrible blaze. In the bodies of hungry ghosts, they are constantly burned by that fire.
Even water harms them, and they have nothing to eat or drink for hundreds of thousands of kalpas."
Although one receives one’s due according to the evil karma one has created, a group can undergo an identical lot, and there are definite places where it occurs."
There is a story for which I have read before but can't find the link now where one hungry ghost was so used to its own existence for a long time that it scoffed at the benefits of a human rebirth whilst extolling its own.http://www.ymba.org/parable/parabfr3.htm
PARABLE 077: KARMA OF AN ANT
One day, during the time of the Buddha, Mahakasyapa (the highest in wisdom among Arhats) was standing beside Anathapindika (the most famous benefactor of the Order) in the Jeta grove. They were overseeing the ground- breaking for the Jetavana Monastery. Suddenly, a hint of sadness crossed Mahakasyapa's face. Anathapindika asked him what had happened. Pointing to a black ant scrambling amidst the rubble, Mahakasyapa recalled that for untold eons past, during the times of six transhistorical Buddhas, that ant had remained an ant. Even now, under Buddha Sakyamuni, the seventh Buddha, when Mahakasyapa himself had become an Arhat, the poor ant, after eons of rebirth, was still just an ant, condemned to scavenge for scraps of food, condemned to the sufferings of an insect's life -- as devoid as ever of wisdom! "It is only thanks to my spiritual penetration that I know this," explained Mahakasyapa. On hearing this, Anathapindika was deeply moved and could not but shed a tear of sadness.
PARABLE 083:CAUSE AND EFFECT (WILD FOX)
Story of Ch'an master Pai Chang who liberated a wild fox:
"One day, after a Ch'an meeting, although all his disciples had retired, the old master Pai Chang noticed an elderly man who remained behind. Pai Chang asked the man what he was doing and he replied: 'I am not a human being but the spirit of a wild fox. In my previous life, I was the head-monk of this place.
One day, a monk asked me, 'Is an enlightened person still subject to cause and effect?'
I replied, 'No, He is not subject to causality.'
For this reply alone, I got involved in retribution and have now been the spirit of a wild fox for five hundred years, and am still unable to get away from it.
Will the master be compassionate enough to enlighten me on all this.'
Pai Chang said to the old man: 'Ask me the same question and I will explain it to you.'
The man then said to the master:
'I wish to ask the master this: Is an enlightened person still subject to cause and effect?'
Pai Chang replied: 'He is not blind to cause and effect.'
Thereupon, the old man was greatly awakened; he prostrated himself before the master to thank him and said: 'I am indebted to you for your appropriate reply to the question and am now liberated from the fox's body. I live in a small grotto on the mountain behind and hope you will grant me the usual rites for a dead monk.'
The following day, Pai Chang went to a mountain behind his monastery, where in a small grotto he probed the ground with his staff and discovered a dead fox for whom the usual funeral rites for a dead monk were held.
How does buddhism see people who talk with spirits?
29. On Improper Livelihoods
A disciple of the Buddha should not, for the sake of gain or with evil intentions, engage in the business of prostitution, selling the wiles and charms of men and women.
He must also not cook for himself, milling and pounding grain.
Neither may he act as a fortune-teller predicting the gender of children, reading dreams and the like.
Nor shall he practice sorcery, work as a trainer of falcons or hunting dogs, nor make a living concocting hundreds and thousands of poisons from deadly snakes, insects, or from gold and silver.
Such occupations lack mercy, compassion, and filial piety [toward sentient beings].
Therefore, if a Bodhisattva intentionally engages in these occupations, he commits a secondary offense.
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