Yes, there is benefit in worshipping in a temple. It is true that Brahman is formless and without limit but formless Brahman can't be worshipped. The formless Brahman being infinite includes you also and worshipping formless Brahman would mean worshipping yourself and would not be useful. Formless Brahman has to be attained by special methods like 'neti neti' and 'vichar' (path of enquiry).
Those who are devoted to the Imperishable (the Impersonal Absolute), -
who is the firm support of the world and is also undefinable,
unmanifested, transcendent, motionless, eternal and all-pervading –
even they reach Me alone, striving with their senses controlled, and
with the mind tranquillised and set on the welfare of all.
Gita 12.3-4
The obstacles facing those devoted to the Impersonal Absolute are far
greater; for the way of an unclear ideal is difficult for an embodied
being (the body-centered man) to understand or follow.
Gita 12.5
It is easier to worship aspects of Brahman. Yogic literature gives examples of Deities, Brahman with form, helping devotees.
THE FIRST VISION OF KALI
And, indeed, he soon discovered what a strange Goddess he had chosen
to serve. He became gradually enmeshed
in the web of Her all-pervading presence. To the ignorant She is, to
be sure, the image of destruction; but he found in Her the benign,
all-loving Mother. Her neck is encircled with a garland of heads, and
Her waist with a girdle of human arms, and two of Her hands hold
weapons of death, and Her eyes dart a glance of fire; but, strangely
enough, Ramakrishna felt in Her breath the soothing touch of tender
love and saw in Her the Seed of Immortality. She stands on the bosom
of Her Consort, Siva; it is because She is the Sakti, the Power,
inseparable from the Absolute. She is surrounded by jackals and other
unholy creatures, the denizens of the cremation ground. But is not the
Ultimate Reality above holiness and unholiness? She appears to be
reeling under the spell of wine. But who would create this mad world
unless under the influence of a divine drunkenness? She is the highest
symbol of all the forces of nature, the synthesis of their antinomies,
the Ultimate Divine in the form of woman. She now became to Sri
Ramakrishna the only Reality, and the world became an unsubstantial
shadow. Into Her worship he poured his soul. Before him She stood as
the transparent portal to the shrine of Ineffable Reality.
The worship in the temple intensified Sri Ramakrishna's yearning for a
living vision of the Mother of the Universe. He began to spend in
meditation the time not actually employed in the temple service; and
for this purpose he selected an extremely solitary place. A deep
jungle, thick with underbrush and prickly plants, lay to the north of
the temples. Used at one time as a burial ground, it was shunned by
people even during the day-time for fear of ghosts. There Sri
Ramakrishna began to spend the whole night in meditation, returning to
his room only in the morning with eyes swollen as though from much
weeping. While meditating, he would lay aside his cloth and his
brahminical thread. Explaining this strange conduct, he once said to
Hriday: "Don't you know that when one thinks of God one should be
freed from all ties? From our very birth we have the eight fetters of
hatred, shame, lineage, pride of good conduct, fear, secretiveness,
caste, and grief. The sacred thread reminds me that I am a brahmin and
therefore superior to all. When calling on the Mother one has to set
aside all such ideas." Hriday thought his uncle was becoming insane.
As his love for God deepened, he began either to forget or to drop the
formalities of worship. Sitting before the image, he would spend hours
singing the devotional songs of great devotees of the Mother, such as
Kamalakanta and Ramprasad. Those rhapsodical songs, describing the
direct vision of God, only intensified Sri Ramakrishna's longing. He
felt the pangs of a child separated from its mother. Sometimes, in
agony, he would rub his face against the ground and weep so bitterly
that people, thinking he had lost his earthly mother, would sympathize
with him in his grief. Sometimes, in moments of scepticism, he would
cry: "Art Thou true, Mother, or is it all fiction — mere poetry
without any reality? If Thou dost exist, why do I not see Thee? Is
religion a mere fantasy and art Thou only a figment of man's
imagination?" Sometimes he would sit on the prayer carpet for two
hours like an inert object. He began to behave in an abnormal manner,
most of the time unconscious of the world. He almost gave up food; and
sleep left him altogether.
But he did not have to wait very long. He has thus described his first
vision of the Mother: "I felt as if my heart were being squeezed like
a wet towel. I was overpowered with a great restlessness and a fear
that it might not be my lot to realize Her in this life. I could not
bear the separation from Her any longer. Life seemed to be not worth
living. Suddenly my glance fell on the sword that was kept in the
Mother's temple. I determined to put an end to my life. When I jumped
up like a madman and seized it, suddenly the blessed Mother revealed
Herself. The buildings with their different parts, the temple, and
everything else vanished from my sight, leaving no trace whatsoever,
and in their stead I saw a limitless, infinite, effulgent Ocean of
Consciousness. As far as the eye could see, the shining billows were
madly rushing at me from all sides with a terrific noise, to swallow
me up! I was panting for breath. I was caught in the rush and
collapsed, unconscious. What was happening in the outside world I did
not know; but within me there was a steady flow of undiluted bliss,
altogether new, and I felt the presence of the Divine Mother." On his
lips when he regained consciousness of the world was the word
"Mother".
The Gospel of Sri Ramakrishna, Introduction by Swami Nikhilananda
