Theism depends primarily upon faith in the sacred texts that present the theistic doctrine. Other than that, no one has proof of any deity. At best we have anecdotal subjective personal experience, but no evidence.
We may have a feeling, intuition or allusion regarding the existence of a conscious creator of intelligence when we see the results of the labor of creation, namely this planet and indeed the entire cosmos full of planets.
To some it intuitively makes sense for there to be an intelligence behind such a fully functional space, which is so big, perhaps eternal. For others this intuition does not enter their speculations and analysis under the microscope and telescope of science.
Some may find shelter for their faith in the sacred texts of their culture. Yet others may find those very same texts to be proof of the opposite, namely that the absurdities or social iniquities mentioned in those same texts are proof that they are concocted, or at best as mundane as the dust and dung upon the earth.
The sacred texts alone cannot prove what they allude to - the existence of an eternal conscious being who is the source of everything and everyone. Certainly not the texts of those faiths foreign to us (as most people see them) that appear vastly primitive, superstitious, profane or perverted, compared to our more civilized texts of our mothers and our youth.
Most cultures show disdain when it comes to the texts and philosophy of others regarding a deity. A rare few are able to cross boundaries instilled by their nurturing. Most people thus either accept a totally unscientific dogma as truth, or they accept nothing at all from any texts on divinity. Who can blame us, blind seekers looking for a light, led by other blind seekers?
Yet the philosophy still stands that miracles are possible and magic is present among us all, even if only some glimpse it. And those miracles are based upon faith. And that faith, when positioned accurately, has more power than a nuclear reactor. It is ultimately faith that leads one to search, even if still in the dark, for a light that you know is their despite no evidence yet.
And if, by sheer faith and determination, one sifts through the sacred texts of the world's cultures and eventually encounters one that has knowledge that can be applied in a scientific manner, and one applies that knowledge, only to find it validates your faith...then you have the goal of life. You have an enlightened being, a Buddha, or a saint. And they do exist, although very rare.
These enlightened ones inspire a generation or two sometimes at different points in history, leaving their mark on the world like the lingering fragrance of a rose after it has left the room. It permeates for a while so that those who seek it out are inspire by its depth of piquancy.
And this reinvigorates the faith. Even without meeting such rare souls in person, some are able to follow their faith until it leads to the texts, sacred or commentaries, left by such rare souls, and those texts of knowledge on the art of self-realization can act as a powerful seed to germinate in the consciousness of the seeker.
After all, these texts contain more than mere allusions and parables. They contain step by step application of applied spiritual technology, known as yoga. The ancient Sanskrit texts of the Vedas have just such knowledge and one who applies themselves to it will also glimpse the results alluded to in the Vedas of those who attained enlightenment in previous ages.
So ultimately faith does work miracles, you just need to place your faith in the correct place and practice. That faith will lead you the the source of knowledge, the texts that teach the science of self-realization, namely the Vedas and the yoga tradition.
And by mastering yoga, one attains enlightenment or self-realization and self mastery. therein lies the capacity to tap into magic and miracles, from the layman's perspective anyway. Those in the know understand that it is a science. And it this knowledge which is the lock, along with faith which is the key.
Knowledge of yoga, whether from a master yogi or from the yoga texts, will be your path, and faith in those two receptacles of yoga knowledge will take you all the way to your destination at the end of the long road to freedom.
Bhagavad Gita ch4:41-42
TEXT 41
***yoga-sannyasta-karmāṇaṁ
jñāna-sañchinna-saṁśayam
ātmavantaṁ na karmāṇi
nibadhnanti dhanañjaya***
SYNONYMS
yoga—devotional service in karma-yoga; sannyasta—renounced; karmāṇam—of the performers; jñāna—knowledge; sañchinna—cut by the advancement of knowledge; saṁśayam—doubts; ātma-vantam—situated in the self; na—never; karmāṇi—work; nibadhnanti—do bind up; dhanañjaya—O conquerer of riches.
TRANSLATION
**Therefore, one who has renounced the fruits of his action, whose doubts are destroyed by transcendental knowledge, and who is situated firmly in the self, is not bound by works, O conqueror of riches.**
> PURPORT
One who follows the instruction of the Gītā, as it is imparted by the Lord, the Personality of Godhead Himself, becomes free from all doubts by the grace of transcendental knowledge. He, as a part and parcel of the Lord, in full Kṛṣṇa consciousness, is already established in self-knowledge. As such, he is undoubtedly above bondage to action.
TEXT 42
***tasmād ajñāna-sambhūtaṁ
hṛt-sthaṁ jñānāsinātmanaḥ
chittvainaṁ saṁśayaṁ yogam
ātiṣṭhottiṣṭha bhārata***
SYNONYMS
tasmāt—therefore; ajñāna-sambhūtam—outcome of ignorance; hṛt-stham—situated in the heart; jñāna—knowledge; asinā—by the weapon of; ātmanaḥ—of the self; chittvā—cutting off; enam—this; saṁśayam—doubt; yogam—in yoga; ātiṣṭha—be situated; uttiṣṭha—stand up to fight; bhārata—O descendant of Bharata.
TRANSLATION
**Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and fight.**
> PURPORT
The yoga system instructed in this chapter is called sanātana-yoga, or eternal activities performed by the living entity. This yoga has two divisions of sacrificial actions: one is called sacrifice of one's material possessions, and the other is called knowledge of self, which is pure spiritual activity. If sacrifice of one's material possessions is not dovetailed for spiritual realization, then such sacrifice becomes material. But one who performs such sacrifices with a spiritual objective, or in devotional service, makes a perfect sacrifice. When we come to spiritual activities, we find that these are also divided into two: namely, understanding of one's own self (or one's constitutional position), and the truth regarding the Supreme Personality of Godhead. One who follows the path of the Gītā as it is can very easily understand these two important divisions of spiritual knowledge. For him there is no difficulty in obtaining perfect knowledge of the self as part and parcel of the Lord. And such understanding is beneficial for such a person who easily understands the transcendental activities of the Lord. In the beginning of this chapter, the transcendental activities of the Lord were discussed by the Supreme Lord Himself. One who does not understand the instructions of the Gītā is faithless, and is to be considered to be misusing the fragmental independence awarded to him by the Lord. In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead, is certainly fool number one. Ignorance can be removed by gradual acceptance of the principles of Kṛṣṇa consciousness. Kṛṣṇa consciousness is awakened by different types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in celibacy, in household life, in controlling the senses, in practicing mystic yoga, in penance, in foregoing material possessions, in studying the Vedas, and in partaking of the social institution called varṇāśrama-dharma. All of these are known as sacrifice, and all of them are based on regulated action. But within all these activities, the important factor is self-realization. One who seeks that objective is the real student of Bhagavad-gītā, but one who doubts the authority of Kṛṣṇa falls back. One is therefore advised to study Bhagavad-gītā, or any other scripture, under a bona fide spiritual master, with service and surrender. A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were imparted millions of years ago to the sun-god, from whom the instructions of Bhagavad-gītā have come down to the earthly kingdom. One should, therefore, follow the path of Bhagavad-gītā as it is expressed in the Gītā itself and beware of self-interested people after personal aggrandizement who deviate others from the actual path. The Lord is definitely the supreme person, and His activities are transcendental. One who understands this is a liberated person from the very beginning of his study of the Gītā.
Thus end the Bhaktivedanta Purports to the Fourth Chapter of the Śrīmad-Bhagavad-gītā As It Is by Swami A C Bhaktivedanta, original Macmillan 1972 edition, in the matter of Transcendental Knowledge.
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