|Disconnect to reconnect.|
Radha and Krishna are my device. But there is a little recharging necessary. The recharge comes itself from the device, but it needs to be rebooted through realization, understanding, sadhana, deep penetration, application in other dimensions, etc. But the basic premise is the same.
The thing about religion is that it is full of symbolic content that requires lengthy contemplation. These contents arise from the depths of the collective unconscious through the medium of the extraordinary spiritually aware individuals who plunged those depths.
There is little way to prove the validity of their value objectively. Of course, the psychological, social, or even physical benefits of religion have been shown to some extent through various studies, but to the rational people who see the negative consequences of religious intolerance, etc., these do not hold much weight. The balance shifts to the negative side and the blame is given to irrationality. After all, their presupposition is that anything that is irrational is prima facie negative in its impact.
For me, religion enhances the experience of life on earth. The inner journey is the journey to God. And if there is one thing I would like to do in this life, it is to show that religion also has a rational component, a mature component, one that enhances human life exponentially.
Scientists mock Indian religion or spirituality for its so-called claims to being scientific. Swami Veda Bharati, who has been studying the limits of measurability in meditation and so on for decades, ultimately comes to the conclusion that the subjectivity factor, at least for the moment, is something that science, in its current state, cannot overcome and probably never will.
But my speculation is that eventually it will be found that there are states of spiritual bliss that are unattainable by any other means than those discovered through thousands of years of experimentation with the spiritual technologies (or devices) known as yoga, which are primarily verifiable through subjective means.
But it cannot be done without mature practitioners who have demonstrated by their personal integrity the value of these yoga-produced subjective experiences in their personal relationships, community and society at large.