Can any one experience divine righteous impulses simply by raising slogans and enjoying materialistic lusts with the concept that matter and spirit can be enjoyed both at a time….?

No one can attain the highest level of metaphysical life in a single day.
But if we always think of enjoying matter and Spirit both at a time,
then can never get success.
Neither Bhagavad Gita supports this vision.
Its a different issue if we forcibly frame the metaphysics in our own pattern as per convenience and luxury level.
God can never be seen/experienced by sitting in air conditioned rooms,
enjoying delicious dishes and chatting round the clock about devotion.
Can we look into life of any such devotee who really has scarified his/her own life in maintaining the purity of devotion?
No, not at all.
Do we feel that any one can get gifted by pure devotion simply by raising slogans?
Have we not seen the verses of Bhagavad Gita where Lord Krishna has taught about the attributes of true devotee?
Have we not checked the verses where Lord Krishna has taught how this pure devotion comes?
Was Arjun a fool when he asks Lord Krishna In first verse of Chapter Eighteen
about the principles of relinquishment and renunciation?
Let me quote the first verse of Chapter Thirteen. Lord Krishna sings:
idam śarīram kaunteya ksetramityabhidhīyate
etadyo vetti tam prāhuh ksetrajña iti tadvidah||13-1||
The Lord said,
“This body is, O son of Kunti, a battlefield (kshetr)
and the men who know it (kshetragya) are called wise
because they have grown spiritually dexterous by perceiving its essence.”
Instead of being involved in this sphere, the kshetragya dominate it.
So it has been said by sages who knew and comprehended its reality.
When the body is only one,
how can there be two spheres-Dharmkshetr and Kurukshetr-in it?
In truth, within the one body there exist two distinct, primeval instincts.
There is first the pious treasure of divinity that provides access to the Supreme Spirit
who stands for the most sublime dharm.
On the other hand, there are the demoniacal impulses made up of impiety which lead a man to accept the mortal world as real.
When there is abundance of divinity in the realm of the heart,
the body is transmuted into a Dharmkshetr (field of dharm),
but it degenerates into a Kurukshetr when it is dominated by devilish forces.
 This process of alternate rise and fall, of ascent and descent, operates at all times,
but a decisive war commences between the two opposing impulses
when an earnest devotee engages in the task of worship in association with a sage
who has perceived the reality.
Gradually, then, while the treasure of divinity grows,
impious impulses are enfeebled and destroyed.
The stage of God-realization is reached only after the complete elimination of the ill-gotten hoard of unrighteousness.
And even the utility of the treasure of divinity is dispensed with after the stage of perception,
for it is also then subsumed in the revered God.
In Chapter 11 of Bhagavad Gita, Arjun saw after the Kaurav also the warriors of his own army plunging
vanishing into the mouth of the all pervading God.
Kshetragya is the character of the Self after this final dissolution.

Can any one experience all such divine impulses
simply by raising slogans and enjoying materialistic lusts
with the concept that matter and spirit can be enjoyed both at a time?

Bow down in lotus feet of revered Gurudev for such teaching to me.

Humble Wishes.
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