to the natural laws of cause and effect as any other being in the universe. They also have no role in the periodic dissolutions of worlds. Buddhist devas are not incarnations of a few archetypal deities or manifestations of a god. Nor are they merely symbols. They are considered to be, like humans, distinct individuals with their own personalities and paths in life. Buddhist devas are not omniscient nor 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 by physical intervention. Buddhist devas are not morally perfect. The devas of the worlds of the Rūpadhātu do lack human passions and desires, but some of them are capable of ignorance, arrogance and pride. The devas of the lower worlds of the Kāmadhātu experience the same kind of passions that humans do, including (in the lowest of these worlds), lust, jealousy, and anger. It is, indeed, their imperfections in the mental and moral realms that allegedly cause them to be reborn in these worlds. Buddhist devas are not to be considered as equal to a Buddhist refuge. While some individuals among the devas may be beings of great moral authority and prestige and thus deserving of a high degree of respect and veneration (in some cases, even being enlightened practitioners of the Dharma), no deva can ultimately be taken as the way of escape from or control one's rebirth. The highest honors are reserved to the Three Jewels of Buddha, Dharma, and . See also Bodhisattva Buddhahood Creator in Buddhism Nat (spirit) Shinbutsu-shūgō Yidam References Further reading Norman, K. R. (1981). "Devas and Adhidevas in Buddhism," Journal of the Pali Text Society 9, 145-155 Buddhist cosmology