When does it go beyond THEORY? Where is the EXPERIENCE?

"NO commentary on anyone's particular direct non-physical experience of what it is like to be active in a non-physical realm"

I know this is an older thread but I just noticed it ...
I've always felt that forced dancing in our kirtans was at face value not any sign of love for Krishna, but more like a duty as we were instructed. It's like a vaidhi practice that's not spontaneous or heartfelt at first (for most)... but can, by continuing it, later develop into ruci, and more, just like chanting japa at first is mechanical.
It's that awkward feeling I know many devotees have had, especially dancing in public on the streets.. that something is missing, not quite there yet.... of course there's the extroverts who enjoy displaying themselves anyway... (I know, as I was like that in the early days (believe it or not!
and yet, that also is not the internal love found in the sattvika bhavas which is wanted.
We can imitate these moods all we want but it will remain only an external show if we don't
connect the dots in the pages of our books showing us the way to Raga-marg.

But I can see that it is very hard to tell who is actually dancing in the realized state of knowing
their siddha deha for Krishna's pleasure or just dancing for their own pleasure, or just doing it
mechanically because the group is doing it.
The deeper you go into these books of our acharyas the more suddha satvik you become, just by that book sanga, and we develop less and less desire
and passion to make a show of raga bhakti. I'm quite sure of that.
Like Gosvami explains the activities of anubhava -dancing, jumping and falling, running around like a madman etc. are all "intelligently" displayed...
they are not necessarily the satvika bhavas of the internal transformations, which are deeply felt, practically uncontrollable, symptoms that are very personal
and ecstatic...and beyond being designed by our calculating intelligence.

Gosvami in Jaiva Dharma says:
Since these eight transformations are active both internally and externally, they are sometimes called bhava and sometimes anubhava. However, the anubhavas such as dancing, rolling on the ground and singing are not considered the same as sattvika-bhavas because they are only active in the outer body. The anubhava activities, such as dancing, are not the results of bhava arising from sattva (i.e., sattvika-bhava). Rather, the activity is instigated by the application of intelligence. However, in transformations such as becoming stunned, sattvika-bhava acts directly, without relying on the intelligence. For this reason, anubhava and sattvika-bhava are considered to be separate and distinct ingredients.

So I was very happy when I read this because it's what I have always felt, that the decisive point here is that the "direct non-physical experiences" of raga-bhakti (that this thread is talking about) are not debatable, not observable by those on the physical plane, not understood by the 99.999% who are also not able to recognize it by watching and judging the external activities of their aspiring spiritual contemporaries. So you will be hard-pressed to find a raganuga sadhana bhakta who will detail in the first person about their experiences of their "non-physical realm" activities.
As Uttamasloka prabhu said - "it is more likely to occur in private association among confidential associates, rather than in public situations."