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From the Mettanisamsa Sutta, one of the benefits of practising metta is that the Devas would protect him. This leads me to my question.

According to Buddhism and the suttas, do the Brahmas and Devas have any direct interaction with human beings? Please provide examples.

Are these interactions all positive or also negative?

Which ones are initiated by humans and which ones are initiated by Brahmas and Devas?

Could this explain some interactions between God and human prophets in other religions?

The God of the Old Testament sounds very much like the Mahabrahma of the Brahmajala Sutta:

Then a certain being, due to the exhaustion of his life-span or the exhaustion of his merit, passes away from the Ābhassara plane and re-arises in the empty palace of Brahmā. There he dwells, mind made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And he continues thus for a long, long period of time.

"Then, as a result of dwelling there all alone for so long a time, there arises in him dissatisfaction and agitation, (and he yearns): 'Oh, that other beings might come to this place!' Just at that moment, due to the exhaustion of their life-span or the exhaustion of their merit, certain other beings pass away from the Ābhassara plane and re-arise in the palace of Brahmā, in companionship with him. There they dwell, mind-made, feeding on rapture, self-luminous, moving through the air, abiding in glory. And they continue thus for a long, long period of time.

Thereupon the being who re-arose there first thinks to himself: 'I am Brahmā, the Great Brahmā, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, the Lord, the Maker and Creator, the Supreme Being, the Ordainer, the Almighty, the Father of all that are and are to be. And these beings have been created by me. What is the reason? Because first I made the wish: "Oh, that other beings might come to this place!" And after I made this resolution, now these beings have come.'

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Your own thorough practice of Metta is your best protection. Being reborn in a God realm is not the goal in Dharma Practice. Leaving Samsara is the initial goal, and Buddhahood is the Ultimate Goal. Gods and Devas also are within the rounds of Samsara. As beings who take rebirth in the God realm also eventually have to leave that realm when their karma for that lofty position is finished. Actually this human rebirth is the best for the full attainment of Enlightenment.

Here is funny talk on just this topic.

https://www.youtube.com/watch?v=ibx_2nmHyV0&feature=youtu.be&t=960

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Householder Ruben, interested,

Are these interactions all positive or also negative?

While they can be binding on the path, the association with Devas and Brahmas in required to go beyond and starts with accepting right view.

A Sutta, which transports the need as well the dangers, althought not easy to grasp right, is:

AN 2.35: Samacitta Sutta — Minds in Tune

“Friends, I will teach you about the individual interiorly fettered and the one exteriorly fettered. Listen & pay close attention. I will speak.”...

More on that:

And how do the follower of the Noble ones use the association with the Devas and Brahmas? Following the cleaning technics of the Noble Ones, doing the Uposatha duty:

"[Again, the Uposatha of the Noble Ones] is the cleansing of the mind through the proper technique. And how is the defiled mind cleansed through the proper technique?

"There is the case where the disciple of the noble ones recollects the devas, thus: 'There are the Devas of the Four Great Kings, the Devas of the Thirty-three, the Yama Devas, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with that — when falling away from this life — they re-arose there, the same sort of virtue is present in me as well. Whatever learning they were endowed with that — when falling away from this life — they re-arose there, the same sort of learning is present in me as well. Whatever generosity they were endowed with that — when falling away from this life — they re-arose there, the same sort of generosity is present in me as well. Whatever discernment they were endowed with that — when falling away from this life — they re-arose there, the same sort of discernment is present in me as well.' As he is recollecting the devas, his mind is calmed, and joy arises; the defilements of his mind are abandoned, just as when gold is cleansed through the proper technique. And how is gold cleansed through the proper technique? Through the use of a furnace, salt earth, red chalk, a blow-pipe, tongs, & the appropriate human effort. This is how gold is cleansed through the proper technique. In the same way, the defiled mind is cleansed through the proper technique. And how is the defiled mind cleansed through the proper technique? There is the case where the disciple of the noble ones recollects the devas... As he is recollecting the devas, his mind is cleansed, and joy arises; the defilements of his mind are abandoned. He is thus called a disciple of the noble ones undertaking the Deva-Uposatha. He lives with the devas. It is owing to the devas that his mind is calmed, that joy arises, and that whatever defilements there are in his mind are abandoned. This is how the mind is cleansed through the proper technique.

Once someone, by faith in the Tripple Gems, generosity, Virtue, has gained access toward the Brahmas, able to join their reunion, ones mind is proper prepeared to hear the teachings of disadvantages, renounciation and the Dhamma of the Arahats.

If one access as poor person on the high teachings it would be often just the Uposatha of the wolf, the "beggars-renounciation", and as soon as pleasures in the sensual realms arise, he would turn away from his practice, join the pleasures of the Devas.

Only for one knows all realms in this world can let go of their lures. For the fox and the graps there is not much hope and his incapacity excuses will not find ends.

(Note that this is not given for trade, exchange, stacks, entertainment and akusala deeds, but as a share of merits and continue such for release)

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