We have now to turn to Vedic and other sacred authority in support of what we have observed. The Upanishads tell us how the child is born out of the vital seed in man, how it is associated with the woman, how it is nourished by her, and how it is born and then we are told that all those who depart from this world go to the Moon, and the Moon sends them on to be born again as rain upon this earth. Again, all of vegetable kingdom is said to be produced by rain, and the essence of it is the vital seed, "gathered up in an active man", and through him brought to the mother, who bears the creature as her child.
Thus we see how the departed spirit is associated with rain, and rain is transformed into food or vital seed, and the latter is filled by the spirit and this gives us the connection between the Purushic and Prakrtic, or the positive and negative super-electric energy of the Heart. This connection between the soul and food is clearly described in the Upanishads, and we are told that when a creature departs from this world and goes to the kingdom of the Moon, it is transformed into food of the Devas or gods; and when the soul descends to the earth through rain, it is transformed into food once more, and is offered to man as a sacrifice, and offered by him again (in the form of vital seed) to the woman, and so is the creature re-born.
The same idea is repeated in the Mahabharata which, as we shall see, is a picture of all the great systems of Hindu Philosophy and Religion, and so ranks as a sacred book. There we are told that animals have for their food herbs and plants which arise all from water and the vital air or breath is said to be established on food. Again, all vital seed originates from food, and so from food are creatures born. In the union of the male and female it is the vital seed that causes conception, when the individual soul enters the vital seed. Then we are told that if the union takes place on the fifth day from the first appearance of the catamenial flow, one gets a daughter, but if it takes place on the sixth day, he gets a son. Thus we see that all the principal points that we have mentioned are referred to in the Epic. We have the connection of food with Prana or vital breath, and of the individual soul with both; then the union of the male and female; and lastly its relation to the menstrual flow and the birth of a son or daughter. At an earlier stage the child born is a daughter, while at a later stage a son.
Vedic Authority: We have now to see if the Vedas can furnish any further authority on the subject. We have observed that the gods of the Vedas represent the Centrosome at different stages of cell development, and we have to see if there is any reference to the action of the substance of the cell which takes place when the Centrosome, having become magnetic, is unable further to act. In this connection we have to remember that while the Centrosome corresponds to a Vedic god, the substance of the cell is personified in terms of Water or a liquid; and so we have to seek for our authority in the character of different forms of Water (rivers, sea or ocean), as described in the Vedas.
Before going into this matter, we might point out that there are two stages of cell action in the Unmanifest as we have explained. In the one the magnetic Centrosome acquires positive super-electric energy from the cell and so is renewed; and in the other it is the cell that obtains its negative super-electric energy from the Centrosome, and so a new lease of life, if the Centrosome be identified with Purusha or God, and the cell-body with Nature or Prakrti, symbolised as Water, we might say that at one stage Prakrti renews Purusha, and at another Purusha renews and re-creates Prakrti. Corresponding to this we are told in the Rig Veda that Viraj or Prakrti is born of Him; that is, God and that He brings forth the lucid Waters; and again it is said that Purusha is born from Viraj or Prakrti; and this gives us the twofold action as we have described.
Character of Prakrti (Nature) or Water in the Vedas: We have now to examine the character of Nature or Prakrti, symbolized as Water, in the Vedas. In this connection we have explained that Varuna, described as Ocean or Lord of all Waters, represents the fluid part of the nucleus of the cell, and so all Nature or Prakrti. But we have a more direct description of Water in the Vedas, giving us a clear idea of the creative character of Nature or Prakrti, corresponding to the nucleus of the cell.
We are told that the Waters give procreant strength, and this refers to the creative power of the fluid part of the nucleus, symbolic of Nature or Prakrti. Varuna, Soma, and other gods are said to drink strength and vigour from them, and this means that all of them are associated with Prakrti (Nature) or the nucleus. Indeed, Varuna is identified with Water or Prakrti itself, and Soma, as the electric Centrosome, is said to lie in the nucleus too.
Then it is said that the Son of Waters, by the greatness of godhead, hath produced all things existing. Agni is usually spoken of as the son of Waters, because the Agni Centrosome characterised by heat, lies, as we have explained, in the nucleus (Waters), and the Centrosome in the nucleus is sometimes believed to arise from the nucleus itself. The idea here is that this Centrosome, associated with the nucleus, creates new forms of life in the cell. Similarly Agni, characterised by Buddhi or Sun-energy, creates the world. Agni and Indra, as we shall presently see, are the Vedic originals of the Yoga system of Philosophy, according to which Buddhi (Sun energy) is the highest creative energy of life in the world.
Then we are told that the Waters offer food to their Son, and he gathers strength in them, and is clothed in lightning. This means that the nucleus (Waters) gives its energy (food) to the Centrosome; and we have explained how, when the Centrosome becomes magnetic, it is renewed by absorbing the energy of the cell (Waters). Then we have pointed out that lightning is electric or super-electric (electric energy with a very high voltage) in character. And here we are told that this Centrosome is clothed in lightning that is, charged with super-electric energy. In other words, when the Centrosome is renewed by absorbing the food or energy of the cell (Waters), it becomes (positively) super-electric (clothed in lightning).
Then the Waters are described as gold coloured, and the colour of their Son too is said to be the same Gold, as we have explained, is of the colour of the Sun and is said to represent it in the sacred books of the Hindus. Hence, this means that the substance of the cell (Water) is characterised by heat (gold-coloured), and the Centrosome in the nucleus (their Son) is also characterised by heat. We have already explained that both the Centrosome and cell-body are characterised by heat at different stages of cell development.
Then the Son of Waters is said to have laid his own germ in the Waters. This means that a new Centrosome is created in the nucleus by the old Centrosome. In other words, the Centrosome in the nucleus (Son of Waters) divides into two; and we have explained how this is exactly what happens when the Centrosome becomes magnetic.
Again we are told that he becomes the child of the Waters, sucks them as an infant, and they kiss him. This means that the Centrosome is a child of the nucleus (Waters), and we have explained how the Centrosome, lying in the nucleus, may be said to arise from it. The Waters kiss him: and this describes the action of the Chromosomes round the Centrosomes, and they are actually seen to "kiss" the latter under the microscope.
Again he is said to dwell in the sublimest region, and the Waters flow in wanderings about him. This gives us the place of the Centrosome in the body of the cell (Waters) We have shown that the two halves of the Centrosome lie at the polar or farthest ends of the cell, and that may be said to be its sublimest region. Then we see how the substance of the cell actually moves round and round the Centrosomes, and the chromosomes are arranged about them in different ways, till they assume the form of an arc of a circle, giving us the figure of an Anusvara in the Sanskrt alphabet, thus, This is how the "waters flow in wanderings about him".
Then we are told that the Waters are rich in wine and milk, and balmed with clarified butter or Ghee. We have explained that wine or Soma refers to electric energy, and milk to magnetic energy. Again we have shown that milk refers to Purushic Ether or magnetic energy with a south-seeking pole, while clarified butter to Prakrtic Ether or magnetic energy with a north-seeking pole. This means, therefore, that the cell-body becomes electric and then magnetic in the course of its development. We have observed that this is exactly what takes place.
The Waters are said to be the mothers of the world. They have a sacrificial character, and Sarasvati, their queen, is worshipped while the sacrificer proceeds with his sacrifice. This means that the old or mother-cell is divided into daughter and then grand-daughter-cells, and so on, till we have the differentiated parts of new organisms. This is how the Waters are said to be the "mothers" of the world. Then we have explained that Sacrifice is creative action, and this means that the body of the cell acts and has power to create. This power is called Maya, and is originally derived from the Centrosome; but in the intermediate stages of development the cell appears to have its own power to create. Thus we see that there is enough Vedic authority to show that we have here a picture of the working of the organic cell.