Do you have alien DNA? 6 signs (video)

Weird World; Pat Macphreson, CC Liu, Ashley Wells (eds.), Wisdom Quarterly

Fairy, demigodess, devi, godling, hybrid, I have a suspicion, but how can I tell for sure?

(Weird World) 6 SIGNS You May Have ALIEN DNA

Oh, Overlords, make me more in your image!

The Human Genome Project was completed in 2003 and was set up in order to discover more about our "human blueprint." Some scientists believe that human DNA did not originate on planet earth.

More DNA, gods!

Scientists have found that 97% of the non-coding sequences, also known as “junk DNA,” can not be explained by evolutionary processes described by Darwin. Many modern humans (Homo sapien sapiens) have Neanderthal DNA, a human species that went extinct at least 30,000 years ago. But that is just a small percentage.

Don't look at me! I'm an ordinary humanoid.

However, that being the case, does it not make sense that if aliens have been visiting Earth for thousands of years, there is a good possibility that they have been manipulating our DNA to trigger our advancements. Consider the number of people who claim they have been abducted: They describe various types of ET aliens (akasha devas) -- short and tall Greys, tall blond Pleiadians (Nordics, who gave Scandinavians their good looks), Reptilians (Nagas), Draconians/Greek Titans (Asuras) -- who operated on them. Today let’s explore these 6 SIGNS you may have alien coded DNA.

• DAILY MAIL: Humanity would welcome the discovery of ETs despite fears of an alien invasion, predict psychologists 
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• Steve Quayle believes in ETs and human giants

Science: Humans GLOW with visible light!

Charles Q. Choi (LiveScience.com, 2009); Dhr. Seven, Amber Larson (eds.), Wisdom Quarterly

This is a schematic illustration of experiments that found the human body, especially the face, emits visible light in small quantities that vary during the day. B is one for the test subjects. The other images show the weak emissions of visible light during totally dark conditions. The chart corresponds to the images and shows how the emissions varied during the day. The last image (I) is an infrared image of the subject showing heat emissions (Kyoto University; Tohoku Institute of Technology; PLoS ONEa).

The human body literally glows, emitting a visible light in extremely small quantities at levels that rise and fall with the day, scientists now reveal.

 

Human devi, Maria Orsic (Vril)

Past research has shown that the body emits visible light, 1,000 times less intense than the levels to which our naked eyes are sensitive. In fact, virtually all living creatures emit very weak light, which is thought to be a byproduct of biochemical reactions involving free radicals.

 

(This visible light differs from the infrared radiation — an invisible form of light — that comes from body heat.)

 

To learn more about this faint visible light, scientists in Japan employed extraordinarily sensitive cameras capable of detecting single photons. More

Buddhist "shining ones" (devas)

A deva (literally, a "shining one") can refer to a woodland fairy or an angelic/godly inhabitant of many of the more exalted sensual, fine material, and immaterial "heavens" (sagga, akasha deva lokas) among the 31 Planes of Existence. Deva is a broad category like the term brahma.

Ancient Buddhist deva carving

The word is related to the English diva, deity, and divinity from the Latin deus, "god" in the Greek and Roman sense, "demigod" or "godling" or "angel."
 
The devas are beautiful, like Pleiadians and Lyrians, Venutians and the women (particularly Maria Orsic, the Oracle of the Vril Society shown above) of Aldebaran. The bodies of devas -- whether lowly fairies or magnificent celestial bodies brighter than stars -- are more subtle and luminous than humans.

SUTRA: Fairy in "The Wilderness" (video)

John D. Ireland (trans.), Arañña Sutra (SN 1.10); Dhr. Seven, Amber Larson, Wisdom Quarterly

Thus have I heard. Once upon a time the Blessed One (the Buddha) was staying near Savatthi, at Jeta Grove in the millionaire's monastery.

When the night was nearly past, a certain fairy (deva) that lit up the entire Jeta Grove with her surpassing splendor approached the Blessed One.

Having drawn near and bowed, she stood respectfully to one side.*

Classic fairy (Luis R. Falero, 1888)

Standing there the fairy said:
 

Those living in the forest,

Peaceful, calm, of pure livelihood,

Eating but one meal a day,

How is it they appear so radiant?
 

The Blessed One replied:
 

They sorrow not for what is past,

They long not for the future,

The present, now, is sufficient.

So it is that they appear so radiant.
 

By longing for the future,

By sorrowing about the past,

By this fools wither up

As a tender reed cut down. 

Buddhist fairies

*NOTE: A "fairy" or deva (literally, a "shining one") in this case refers to a woodland denizen or an inhabitant of a lesser heavenly plane. Deva or "light being" is a broad category. These beings exist on many planes.

The word is related to the English words diva, deity, and divinity from the Latin deus, "god" in the Greek and Roman sense of the word, "demigod" or "godling," and Western religious "angel" or "archangel." When the term is applied to a human, it usually designates a royal (a legendary hybrid human-deva left behind to rule mere mortals, an honorific title like the one applied to the Buddha's mother Maya Devi).

The devas are angelically beautiful, like Pleiadians and Lyrians, Venutians and the women of Aldebaran. The bodies of devas -- be they lowly fairies or magnificent space beings more brilliant than celestial bodies, planets and suns -- are more subtle and purer than human bodies. They radiate more light. (Auras? Western science now confirms that human bodies emit light, not just devas).

The period before dawn-- the third watch of the night -- is the usual time for such beings to visit the Enlightened One, the Buddha. One of his titles, after all, is sattha deva-manussanam, a "teacher of gods (devas) and humans.

Fairies (Fae, Phe, Devas) are REAL (video)

Guest Cara St. Louis, Host Tere Joyce (freedomofjoyce.com, Aug 1, 2016); BoostinR31, Aug. 2016, live in Melbourne, Australia; Dhr. Seven, Amber Larson (eds.), Wisdom Quarterly

 

Fae (devas) in Buddhism

Cara St. Louis breaks new research on the Fae, Phe, Fe, or Fey (devas in Buddhism) for the first time to American audiences on the Freedom of Joyce Show. St. Louis is a writer, teacher, activist, and speaker. She has penned the books Consolata's Companion, The Sun Thief, and co-written with Harold Kautz-Vella Dangerous Imagination, Silent Assimilation. The Fae are the so-called "fairies" of legend who are the seed race of modern human beings, the Sidhe (Irish shee), the hybrids.

Live in Australia

What are Buddhist "devas"?

A deva (देव Sanskrit and Pāli) in Buddhism is one of many different types of non-human beings who share certain characteristics: They are more powerful, longer-lived, and generally more contentedly than the average human being.

Synonyms in other languages include Tibetan lha, Chinese tiān, Korean cheon, Japanese ten, Vietnamese thiên. The concept of devas was adopted in Japan partly because of the similarity with the Shinto concept of kami.

Synonymous words used in Buddhist texts to refer to devas are devatā "deity" and devaputra (Pāli devaputta) "son of god." Putra, which literally means "son," generically designates that one has spontaneously been born among the devas. (Devas do not give birth, but they do act as parents when karma leads to spontaneous rebirth in proximity to other devas).

Powers of the devas
From a human perspective, devas share the characteristic of being invisible to the physical human eye. The presence of a deva can be detected by those humans who have opened the divyacakṣus (Pāli dibbacakkhu), an extrasensory power by which one can see beings from other planes. Their voices can also be heard by those who have cultivated a similar power of the ear.

Most devas are also capable of constructing illusory forms by which they can manifest themselves to beings in lower worlds; higher and lower devas even have to do this between each other.

Devas do not require the same kind of sustenance as humans, instead sustaining themselves on manna or the nectar of the gods. The higher (as in the Abhassara world) devas feed on joy. Deva literally means "shining one" since they are beings of light radiating their own intrinsic luminosity.

Devas are also capable of moving great distances flying through the air and through space quickly. The lower devas sometimes accomplish this through spacecraft (vimana) such as flying chariots and mounts (in the form of birds, animals, or platforms).

Types of devas

• Buddhist cosmology (main article)

The term deva does not refer to a natural class of beings. It is defined anthropocentrically to include all of the beings more powerful or more blissful than humans. It includes some very different types ranked hierarchically. The lowest class of these beings are closer in nature to humans than to celestial and immaterial devas.

Devas fall into three general classes depending on which of the three dhātus, or "realms," in a world-system they are born in.

The devas of the Ārūpa-dhātu (Formless Realm) have no physical form or location, dwelling absorbed in meditation on formless subjects. They achieve this by attaining advanced meditative levels in a previous life. They are extremely long lived and do not interact.

The devas of the Rūpa-dhātu (Fine Material Realm) have physical form, but are sexless and passionless. They live in a large number of "heavens" or deva-worlds that rise, layer atop layer, above the earth. These be divided into five main groups:

1. The Śuddhāvāsa (Pure Abode) devas are the reborn Anāgāmis, Buddhist meditation practitioners who died just short of attaining the state of Arhat. (Brahma Sahampati, who appealed to the newly enlightened Buddha to teach, was an Anagami from practicing with a previous Buddha[1]). They guard and protect Buddhism on earth and will become fully enlightened as Arhats from the Śuddhāvāsa worlds. The highest of these worlds is called Akaniṣṭha.
2. The Bṛhatphala devas remain in an equanimous state attained in the fourth dhyāna (Pali jhana).
3. The Śubhakṛtsna devas rest in the bliss of the third dhyāna.
4. The Ābhāsvara devas enjoy the delights of the second dhyāna.
5. The Brahmā devas (or simply Brahmās) participate in the more active joys of the first dhyāna. They are more interested in and involved with the world below than other higher devas and sometimes intervene with advice and counsel.

Each deva-world contains different grades of devas -- weak attainment of the dhyāna corresponding to that class, moderate accomplishment, and mastery. On the one hand, all of those within a single group are able to interact and communicate with each other. On the other hand, the lower groups may have no direct knowledge of the existence of higher types of deva at all. For this reason, some of the Brahmās have become proud, imagining themselves as the creators of their own and lower worlds (having come into existence before those worlds began to exist). They may fancy themselves "the alpha and the omega."

The devas of the Kāma-dhātu (Sensual Realm) have physical forms similar to humans. They lead the same sort of lives as humans, though longer-lived and generally more contented; indeed, they oftentimes recklessly immerse themselves in pleasure. It is the Sensual Realm that Māra has greatest influence over.

Higher devas of the Kāma-dhātu live in four celestial heavens, leaving them free from contact with the strife of the world. They are:

1. The Parinirmita-vaśavartin devas, luxurious devas to whom Māra Devaputra belongs;
2. The Nirmāṇarati devas;
3. The Tuṣita devas, among whom the future Buddha Maitreya lives;
4. The Yāma devas.

The lower devas of the Kāma-dhātu live on different parts of a mountain or axis at the center of the world, Mt. Sumeru. Like the "gods" of Greek mythology, they are more passionate than higher devas. They do not simply enjoy themselves but also engage in strife and fighting. They are:

The Trāyastriṃśa devas, who live on the peak of Sumeru and are something like the Olympian gods, constantly at war with the Asuras. Their ruler is Śakra.

The Cāturmahārājikakāyika devas, who include the four great kings who guard the four quarters of the Earth. The chief of these kings is Vaiśravaṇa, but all are ultimately accountable to Śakra. Their kingdoms include four types of earthly demigods or nature-spirits:

1. Kumbhāṇḍas,
2. Gandharvas,
3. Nāgas, and
4. Yakṣas (and probably also the Garuḍas).

The Buddha advised that rather than praying to devas as was common in India, one should strive to become one. Good karma leads to rebirth among them. "Furthermore," he said, "you should recollect the devas: 'There are the devas of the Four Great Kings, the devas of the Thirty-three, the..."[2] [196. Dh.] "Feeders of joy we shall be like the radiant beings (devas)."

Sometimes included among the devas, and sometimes included among the demigods and nature-spirits, are the Asuras, the opponents of the preceding two groups of devas. Their nature is to be continually engaged in war. This corresponds to Christian legends of the "war in heaven" between archangels and fallen angels.

Humans are said to have originally had many of the powers of the devas: not requiring food, the ability to fly through the air, and giving off light (Aganna Sutta). But over time humans began to eat solid food, so their bodies became coarser and their powers faded away.

Devas vs. gods
Although the word deva is generally translated "god" (or "angel") in English, Buddhist devas differ from the "gods," "God," or "angels" of Western religions past and present in many important ways.

For example, Buddhist devas are not immortal. They live very long but finite periods of time, ranging from hundreds to billions of years. When they pass away, as with all beings, they are reborn according to their karma as some other class of being, perhaps a different type of deva, perhaps a human or something else.

Buddhist devas do not create or shape the world. They come into existence based on their past karmas, and they are subject to the natural law of action and result (or cause and effect) as other beings in the world-system. They also have no role in the cyclical dissolution and evolution of worlds.

Buddhist devas are not incarnations of a few archetypal deities or manifestations of an all-embracing pantheistic One (as conceived of in some forms of Hinduism). Nor are they merely symbols. Like humans, they are considered distinct individuals with their own personalities and paths in life.

Buddhist devas are far from omniscient. Their knowledge is inferior to that of spiritual teachers, Arhats, and Buddhas, lacking knowledge and even awareness of beings in worlds higher than their own.

Buddhist devas are not omnipotent. Their powers tend to be limited to their own worlds, and they rarely intervene in human affairs. When they do, it is generally by way of quiet advice rather than physical intervention.

Buddhist devas are far from morally perfection, though generally better off than humans. The devas of the worlds of the Rūpa-dhātu lack human passions, but they are capable of delusion, arrogance, and pride. The devas of the lower worlds of the Kāma-dhātu experience the same kind of passions as humans, including (in the lowest of these worlds), lust, jealousy, and anger. Indeed, it is their imperfections in mental, moral, and ethical arenas that caused them to be reborn in these worlds.

Buddhist devas are gone to for refuge ("guidance" or sarana). While some individuals among the devas may be beings of great moral authority and prestige and thus deserving of a high degree of respect, devas do not show the way to escape saṃsāra or to control one's rebirth. The greatest respect is reserved for the Three Jewels of Buddha, Dharma, and Saṅgha.

• Confused with devas
• References

Gods, Godlings, Devils: Questions Answered

Answers by Dharmachari Seven and Justin Choo

Greek goddesses (devas) dance with Apollo (Wikipedia)

(1) Is Mara the most powerful deva, given the fact that he is the king of the highest Deva Realm?
Mara (the personification of Death) is not the king or chief of the highest deva world. That is said only in the sense that all worlds (with the exception of the Pure Abodes) are ruled over by death. Beings there in all the heavens, human worlds, and hellish destinations eventually pass away to be reborn elsewhere according to their karma. There is another being known as Mara-Deva, who is a beautiful "angel" or "godling" who, it is said, takes personal offense that anyone attempts to free him, her, or itself (Brahmas or Gods are beyond sex, neither male or female) from the Wheel of Rebirth (Samsara).

(2) Why is Mara not supportive of those practicing Dharma (e.g., in the story of the Arhat Uppa Gupta, who existed 300 years after Buddha)?
The way to free oneself from the Wheel of Rebirth is to practice the Dharma and develop virtue, concentration, and liberating-wisdom.

(3) Can devas interfere with one's practice of Dharma? If so, how?

Yes, not all godlings are good. Just like humans (and the human state being a good one) in the human-world, Greek-style gods and goddesses are jealous, angry, lustful, deluded, vain, and so on. While they have great capacities and potentials (in addition to beauty and longevity), they are intoxicated with pleasure, ego, and delusions of grandeur. Just like humans, devas can go terribly wrong. Mara Deva is possessed of a pernicious wrong view, fancying himself the lord of the sense world. He is not. But the idea impels him to obstruct anyone from practices leading to liberation. Just as even a human, a ghost, a hellion, or an insect can hinder, annoy, or frighten one, a deva has the capacity to interfere with one's practice.

(4) Where do our unwholesome thoughts come from? Can they be influenced by an unseen being?

There is not a time in the past when beings were not ensnared by lust (lobha), provoked by aversion and fear (dosa and bhava), and shrouded by delusion (moha). They may be repressed, suppressed, or lulled for a time (even a lifetime). Nevertheless, they are influencing one. And they can be aroused, provoked, or engendered by others. A wholesome individual can be corrupted if that individual is not guarding his/her senses, if mindfulness is lacking, if concentration is off, or if wrong views are accepted and acted on. Whether seen or unseen, a being is able to arouse, provoke, or enrapture one by any number of means not requiring any special power.

(5) Can more than one stream of consciousness co-exist in one physical body? What can we do to prevent that from happening to us?
Possession can and does take place when mindfulness is lacking or when one does not practice wise association (the company of good and inspiring companions). This is done by the will of unseen beings but can be protected against and reversed once it's recognized. Seeing a monk about the suspected problem would be a good start to prevent or reverse the situation. Parittas (or protective chants) are often done to protect from this eventuality.

Celestial devas and gods depicted in Indian art

(6) Why is Maha Brahma also called the Creator God? Does he play a role in the beginning of a new world system? Do we and devas basically look alike (i.e., have a face with two eyes, two ears, one nose, one mouth, two hands, and two legs)? Is it true that in the beginning of a new world system, the brahmas descend to the earth's surface and gradually evolve to become human beings?

It's not clear why this is one question, but brahmas, including Maha Brahma, weild the power of creation. That is, they can make things by seemingly magical means -- simply wishig or willing it. They are creators in that sense. There are many things they cannot do and many things they cannot create. For instance, they cannot reverse the Three Marks of Existence, which is to say they cannot make things permanent, satisfactory, or personal because in truth they are not. At the birth of a world system, which is an impersonal process, the Maha Brahma (great god) is reborn first. This is due to past karma. That being does not know how the arising took place or why and often comes under the delusion that it was uncreated and unborn and therefore is the creator, the one who gives birth to the entire universe. There are many brahmas and devas higher and greater, yet Maha Brahma is not aware of them. So any claims of omniscience and omnipotence are at best delusions, possibly exaggerations, or at worst untrue boasts.

Devas often have the power of transformation to assume the form they wish. It's not clear what their default form is. Some are anthropomorphic, some are ephemeral, some are amorphous light. But when appearing to human beings, they tend to assume the form of very beautiful, lithe, and delicate beauties with a face, two eyes, and so on.

It is true that after a world dissolution, a very long period of time follows. At this time beings are mostly born in a particular brahma world, where they feed on joy, fly about, enjoy long lives, and are luminescent. This is all explained in the Aganna Sutra, which explains how beings eventually "fall" from that status, devolve, and degrade to a grosser/baser form as humans due to increasing decadence. This takes place over an almost inconceivable period of time and may represent a figurative and powerful explanation of the harm in unskillful karma rather than a human genesis.

Ghosts and other suffering beings in unfortunate destinations

(7) Who are the beings who torture the suffering beings in the hells? What/who gave them the right and do they accumulate bad karma for doing the job?

There are different ways of understanding this. One's own deeds torment one (as by remorse, regret, guilt, or experiencing the bitter and painful karmic results of those actions). This may give rise to phantom "beings" performing the torture. Alternatively, there are angry beings one may attract by virtue of one's fear, remorse, guilt, and so on. Those beings -- angry, deluded, and greedy -- having the opportunity to harm do harmful things. It is to their detriment and to the detriment of the ones they harm. No one has given them "the right" to do these things. It may also be that Yama, king of the dead, if this is a literal being, attempts to direct the types of torment or calls upon hellions and denizens of lower worlds to inflict harm in an attempt to extirpate the heavy karma that has led to one's rebirth in those many and varied realms. It is perhaps possible to make sense of this by comparing it to modern American prisons. One suffers there, and much of that suffer one brings on oneself. One is made to suffer there by attracting that into one's experience. Guards, "shot callers," gang leaders, angry rivals, and even the warden may have a vendetta against one, or an instantaneous dislike of someone (based on that person's karma). And in those capacities, one is harmed and tormented. This can be motivated by others' anger, delusion, greed, or simply in the exercise of their capacity (job) in that world with no particular intention to torment.

(8) Plants and trees have life but no consciousness. Can the congregation of the Five Aggregates happen by chance? Where is the origin of each of the Five Aggregates?

As the Buddha explained to one particularly inquisitive disciple, there is no end of questions. It is better to practice because before all of one's questions could possibly be answered, one would surely die. If instead of questioning, one were to practice the Dharma, wisdom that could answer all of one's questions and more might arise. Plants do have some consciousness. That is, they can react to their environment. They face and follow the sun. They may not have active cerebral activity and contemplation. But consciousness seems to infuse all things, even if those things are not originating consciousness. Whether the Five Aggregates of existence and clinging (form, feeling, perception, formations, and consciousness) come together by chance or not depends on what is meant by "chance." They are interdependent -- not having independent existence -- and impersonal. There is no being behind them, apart from them, or within them. They co-originate depending on one another. For instance, feeling arises dependent on contact. Contact can only take place because past karma gives rise to form. On account of contact, sensation and perception take place, leading to awareness. All of this is explained in detail in the doctrine of Dependent Origination (Paticca samuppada).

(9) What is the difference between "craving not to live" (the opposite of "craving for continued existence") and "dispassion for life" (nimbida)"?
Generally speaking, beings crave for continued existence and act accordingly. They fear death yet cling to the Wheel of Life and Death (Samsara), which leads to repeated rebirth and also repeated and painful "redeath." This is motivated by craving (tanha) for pleasant feeling. When such desires are frustrated, when one does not get what one wants or when one gets what one very much dos not want, the typical reaction is a "craving for nonexistence." One wishes to have the world stop so that one can get off the merry-go-round. This leads to suicide when relationships end or when one meets with insufferable misery, as happens not infrequently.

Conversely, because in reality, according to dharma (Truth, not to be confused with The Dharma, "the doctrine" that attempts to encapsulate the Truth) and not otherwise, things are unsatisfactory, impermanent, and impersonal (not self), seeing them -- even for a moment -- as they really are leads to dispassion. In the absence of the normal craving, which is always coupled with delusion and aversion, one forms a "dispassion for life" that is quite different from aversion (dosa, "hate"). It's similar in function but rooted in wisdom and as such is of benefit. When the mind is dispassionate, more liberating-wisdom ripens. Ordinary aversion is rooted and delusion and does not give rise to liberating wisdom. That is the principal difference.

(10) How do devas have sex or its equivalent? I heard devas have no sexual organ, how do they "do it" then?

The word "deva" is difficult to understand because it is such a general term. It generally means "spontaneously born" (opapatika) and "luminescent." Most devas have subtle, fine-material bodies. They emit light (to varying degrees based on their karma, glory, status, other variations such as mood and condition, e.g., before they pass away, they suddenly lose their luster). They live on many different planes. These planes are quite different. And their are more of them than any kind of world. Most realms in the 31 Planes of Existence are devas. But the world is not mostly populated with devas. Many more beings are unfortunately reborn to miserable destinations. The heavens are spacious; the unfortunate destinations are crowded and cramped. It is somewhat unfortunate that so many of these beings are called "devas" because no distinction is made where it is merited. There are bhumi-devas (earth godlings who live in forests above trees, within plants or groves, interdependent on those plants, or associated with rivers and bodies of water), celestial-devas (identified with planets and realms and natural phenomena), and exalted "devas" superior to the Gods (Brahmas). They are very different, not all anthropomorphic, but similar in that they are spontaneously reborn (mind-born, without the intermediary of parents and gestation). They can be brighter than the sun, than stars, than supernovas. In one sutra, the Buddha makes a comparison between a glow worm a beryl gem and the sun in an analogy that also serves to state the difference in brilliance and radiance of different beings he knows personally.

With all these differences, it is difficult to speak of "devas" in general. They experience a great deal of pleasure and pleasant feeling. Bhumi-devas and those of the lower celestial worlds (like Greek nature spirits and godlings, nymphs and deities) may be obsessed with sensuality and sex, and with anthropomorphic forms they are born with or assume by their power of transformation they can engage in it they way humans or bonobos do.

The Brahma World and beyond, where most types of devas reside, are without gender and without sex. There is a great deal of pleasure, more than humans are capable of imagining, but it does not come from sexual congress.

More Answers

Justin Choo

(1) Is Mara the most powerful deva, the fact that he is the king of the highest deva realm?
Mara is one of the two most powerful devas in the highest sensual realm. The righteous king is Vasavatti Deva, and the other is this Mara Devaputta.

(2) Why is Mara not supportive of those practicing Dharma? (e.g., in a story of Arahant Uppa Gupta, who existed 300 years after Buddha's passing away)
Mara was jealous of those who could attain jhana as they would be reborn higher than him. Mara has great power that he can enjoy objects created by others for him. The story goes that Upagotta had subdued Mara and he had promised not to disturb any follower of the Buddha again.

(3) Can devas interfere with our practice of Dharma? If so, how?
Devas are those beings in higher realms than us. There are good and not so good devas. Those devas who are our "neighbors" can influence our worldly lives. Buddhists perform chanting and puja at the Bodhi trees for purpose of requesting worldly favors and protection from them. Before formal chanting, we always invite the devas to participate and listen and share our merits. This is the Buddhist way of seeking "spiritual" protection.

(4) Where do our unwholesome thoughts come from? Can it be influenced by an unseen being?
The "unseen being" is our "ignorant and deluded mind."

(5) Can more than one stream of consciousness co-exist in one physical body? What can we do to prevent that from happening to us?
"Stream" means "continuous flow." There can only be one continuous flow. It is just like electrical current. Our consciousness is in a continuous flux comprising a continuous flow of "thought moments." Each thought moment is referred to as a unit of the mind. Each unit of the mind has seven major currents which cause the continuous flow of 17 waves. One cycle is one beat of the mind, just like the heart beat, but millions of times faster. It is so fast that we have been deceived to believe that we have permanent and unchanging souls.

(6) Why is Maha Brahma also called the Creator God? Does he play a role in the beginning of a new world system? Do we and devas basically look alike (i.e., have a face with two eyes, two ears, one nose, one mouth, two hands, two legs)? Is it true that in the beginning of a new world system, the brahmas descended to the earth's surface and gradually evolved to become human beings?

Maha Brahma is called the creator god only by the Hindus. Maha means great, and Brahma means god. The story goes that this Brahma was the first to descend to the lower realm and feeling lonely wished for companions. Later others also descended and the self-fufilling prophecy is created. This Brahma thought that he had great power in creating the others, while the others thought that this Brahma really created them; thus he became Maha Brahma!

The beginning of the world and life are described in the Brahmajala Sutra (the first sutra in the Digha Nikaya) and the Aganna Sutra (Vol 3 Digha Nikaya).

From the description of the Planes of Existence, devas are also sensual beings which I would assume that they are similar to us, except more refined.

DEVAS: radiant beings

Models wearing body painted art by John Vargas from the United States, right, and Jinny Houle from Canada during the 2008 World Body Painting Festival in Daegu, South Korea, Friday, Aug. 29, 2008 (AP Photo/Ahn Young-joon).

Devas are "deities, "divinities," or "godlings" -- luminous body entities born as a result of skillful karma. Most of the 31 Planes of Existence are inhabited by different grades of devas. On the human plane, bhumi-devas are "earth angels," "faeries," "sylphs," and "dryads."

They live in, above, or dependent on trees. Judging by artists renditions over many centuries, they are similar to young girls with delicate facial features and waifish (or Rubenesque, pre-Raphaelite) bodies.

They inhabit sylvan locations, ocean depths, mountain ranges, and are often found (or at least worshiped) at the confluence of rivers, waterfalls, places of immense natural beauty, and in "enchanted forests," which is only to say "perceived to be inhabited by supernatural beings."

There are, of course, celestial devas in both the Fine Material World as well as the Immaterial Planes. Like brahmas ("gods"), devas are glorious, radiant, resplendent and marked by signs of beauty. They, however, differ one from the other in terms of radiance, longevity, beauty, influence, powers, wisdom, and fortune. This is because all devas are still bound by karma.

In lower heavenly worlds (deva-lokas), when a being is reborn, it is referred to as a devaputra, literally a "son of god." Of course, it's not necessarily a "son," just a being born among devas, much as one born in this world might be called a "son of man." God (Maha Brahma, or "Great Brahma") has a retinue, and beings reborn into that retinue (i.e., "angels") would be devaputras rather than simple inhabitants of that heavenly realm (devas).

There they inhabit celestial mansions, vimanas (UFO-style platforms that are both home and vehicle) or palaces based on their karma. Female devas (devis) are also known as "celestial nymphs."

Lesser celestial devas have a chief or king known as Sakka. However, it is important to note that none of the named characters in this cosmology are individuals so much as posts or positions occupied (through karma) by individuals. Nor are they unique, but rather features of countless world-systems spreading out in all directions.

It is not difficult to make obvious connections to other world-religions. This view of devas -- living in sport, enjoying powers and beauty but plagued by petty jealousies and exploits -- is in line with Indian, Greek, Roman, Celtic, and Pagan pantheons. (Even monotheistic traditions understand that while there may be one ultimate godhead, God, or source, it has countless expressions).

Finally, since devas are superior to humans in many ways, the Buddha is frequently eferred to as a "teacher of gods and men [i.e., devas and humans]." More devas made spiritual attainments than humans even though only human realms give rise to buddhas.

In light of what is known of devas, and inasmuch as artists have acquainted us with bhumi-devas and lower celestial-devas, the following incarnations may suggest the extraordinary results of karma. (Noting that our bodies are results of our past karma).