In English
There is one other example. We fill a cup with some very good fruit juice. The cup is only serving the function of containing the fruit juice but does not know the taste of the fruit juice. Then we put a straw inside the cup and suck the fruit juice. The fruit juice is flowing freely through the straw. Even the straw does not get a taste of the fruit juice. When the fruit juice reaches the tongue, the tongue is able to realise its sweetness. But the tongue also is not experiencing the taste of the fruit juice. The tongue, without experiencing the taste of the fruit juice, is handing it on to your digestive organs. In the same manner we are putting the fruit juice of the Divine feeling in the body, which can be compared to the cup. Our senses are to be compared to the straws. Neither the body, which is the cup, is enjoying the taste of Divinity nor are the straws, the senses, enjoying the taste of Divinity. But the intelligence, which can be compared to the tongue, is able to make some kind of an enquiry and decide that this is like this and so on. But like the tongue, which did not experience the taste of the fruit juice, the intelligence also serves only to discriminate and know the taste but it does not experience the taste. As the tongue has handed on the juice to the digestive organs, so also the intelligence hands on this feeling to the soul. It is in this context that we refer to intelligence as something that cannot solve our problem any more than the sense organs can. That which cannot be understood, which cannot be realised either with the sense organs or with the intelligence, is the or the nature of the soul.