Greetings
I’ve recently been looking into the science and research behind rebirth (from people such as Dr. Ian Stevenson and Dr. Jim Tucker), as well as rebirth beliefs around the world (from Dr. Gananath Obeyesekere). I’ve also been looking into the conceptions of the dead and the Vedic eschatological models pre-Buddha in more depth.
The main doctrinal appearance of the concept of a peta to which one offers seems to be AN 10.177. A brahmin asks the Buddha if the rituals and offerings for the departed/dead are effective. The Buddha’s answer seems to be that yes, they can be effective, so long as the person’s kamma is not so strong so as to lead them to rebirth in a sphere where they are already born. The word peta is a reflex of Skt./Vedic preta, which simply refers to the departed/the dead. Rituals are performed to assist them in their rebirth to heaven and so forth after dying in the Brāhmanas.
In current research on rebirth, many children’s past lives ended several months to years before their current life where they report memories. Some of them recall a time between lives as well, from right after death to watching people spread their ashes to watching their future parents. This supports the idea that there is a stage where the deceased may hang around and not yet take birth. This concept is supported in the early texts as well, though arguably it seems to refer to shorter time periods (such as in the simile of a fire jumping from one tree to the next), but this need not be the case. Moreover, this concept of an ‘ancestor realm’ or state of the deceased in another world before taking a new birth is part of the fundamental structure of rebirth eschatologies around the world (Obeyesekere 2002).
So what is my point? I think that the concept of a ‘peta’ may have originally just been referring to these recently deceased spirits who have not yet taken rebirth and thus offerings and good wishes may be helpful for them (as the Buddha agreed with the brahmins). Perhaps this ended up changing over time though: because petas feed on gifts and are in a somewhat half-dead-half-alive state, the Buddhist tradition interpreted them as a being which is hungry and suffering, and as an actual rebirth (as opposed to some intermediate state). We already know that the early Buddhists quickly developed more complex cosmologies, classes of beings or new realms, created maps of the universe, etc. so this would not be at all implausible. The ‘soft’ version of this hypothesis then is just that peta simply means ‘the departed’, and is the spirits / continuation of the dead who may in some brief or extended time take another (more stable) birth.
I think we could go a step further and perhaps say that the petas were the ‘beings to be born’ (e.g. SN 12.64) or the beings in an intermediate, pre-birth state identical to the antarabhava. Sometimes this may be much quicker (such as going from one room to another), it may be instantaneous (spontaneous reappearance), or it may be prolonged and beings may hang around here a bit (petas to offer to).
This may be totally incorrect. I’m wondering if anybody has early textual sources that might contradict this hypothesis. Considering the Brahmanical and adaptive context of the word though, I currently find it an attractive theory.
EDIT: A counterpoint is that the ghost realm is given in formulas for lower / bad realms of rebirth, put on the same level as the animal or hell realms for instance. Moreover, noble disciples are said not to go there. Perhaps this would remove the idea that they are equal to the transitionary stage (antarabhava) in the sense of moving from one birth to another, while still allowing petas to refer to general departed ghosts that have yet to settle in a more solid existence.
Mettā!