First ancient Indian cultural age

In the period between approx 7893 and 5733 BC, a period called the first cultural age (of approx 2160 years) of the Current Postatlantean epoch, the center of cultural development and the spearpoint of human evolution lie in ancient India.

These were the first millenia after the 'great flood' and the migrations from the Atlantean epoch into the Gobi desert in Asia.

Aspects

is a inner repetition in human consciousness and culture of the first Polarian epoch and the primeval mist when all was united (GA106)
corresponding to the zodiac sign of Cancer, and Church of Ephesus in the Book of Revelation
the Vedas, the Bhagavad Gita came only millenia later and are only echoes of that ancient divine wisdom
consciousness and physiology
- natural clairvoyance was still widespread or could be awakened easily
culture and religion
- the holy Rishis, became the teachers of the ancient Indian culture ... Yoga was the name of the training to undergo in order to penetrate through illusion to the spirit and the primal source of being. (1906-09-01-GA095) .. teachings included the descent of the sun God Vishva Karman (the name for the Christ) from the spirit world to Earth
- the ancient Indian felt in his heart that external nature as he saw it was unreal, and that behind it the Godhead was concealed. The name he gave to this Godhead was Brahman, the hidden God. The whole external world was thus for him an illusion, deception, Maya. Not much could be achieved in terms of external civilisation as this culture turned away from everything external and looked for the higher life only in world-renouncing ascent to the spirit (1906-09-01-GA095)
various
- will find its repetition in the Seventh cultural age (1908-09-02-GA106)

Illustrations

Lecture coverage and references

1906-09-01-GA095

Now there are various ways of finding the Godhead.
The Indians, who were the first sub-race of the Aryan race, took the following way. Certain God-inspired messengers of Manu, called the holy Rishis, became the teachers of the ancient Indian culture. No poetry or tradition tells us about this it is known only through what has been handed down orally in the occult schools. Poems such as the Vedas and the Bhagavad Gita, wonderful as they are, are of much later origin.
The ancient Indian felt in his heart that external nature as he saw it was unreal, and that behind it the Godhead was concealed. The name he gave to this Godhead was Brahman, the hidden God. The whole external world was thus for him an illusion, deception, Maya.
Whereas the Atlantean could still discern the Godhead in every leaf, the Indian said: “The Godhead is no longer apparent in the outer world. I must sink into my inner being and seek for Him in my heart; I must follow after Him towards a higher spiritual condition.” In every approach to the Godhead there was still a dreamlike element.
The Indian could find no Divinity in nature; it was in great and powerful thought-pictures, in visions and imaginations that the world of Brahman revealed itself to him. Yoga was the name of the training he had to undergo in order to penetrate through illusion to the spirit and the primal source of being.
The profound Vedas, the Bhagavad Gita, that sublime song of human perfection, are only echoes of that ancient divine wisdom.
This was the first stage along the path by which humanity sought to return to the Godhead; it is a stage which could not achieve much in terms of external civilisation. The Indian turned away from everything external and looked for the higher life only in world-renouncing ascent to the spirit.

1908-09-02-GA106

It must not be imagined that those who, in the last great migration, wandered out of the west into the regions that have gradually developed into Asia, Europe, and Africa, did not encounter other peoples. Almost all of Europe, the northern parts of Africa, and large parts of Asia were already inhabited at that time. These areas were not peopled from the west only; they had already been settled earlier, so that this migration found a strange population already established. We may assume that when quieter times set in, special cultural relations arose. There was, for instance, in the neighborhood of Ireland, a region where, before the catastrophe that now lies thousands of years behind us, there lived the most advanced portions of the entire population of the earth. These portions then migrated, under the special guidance of great individualities, through Europe to a region of central Asia, and from that point cultural colonies were sent out to the most diverse places. One such colony of the post-Atlantean time was sent from this group of people into India, finding a population that had been seated there from primeval times and had its own culture. Paying due heed to what was already present, these colonists founded the first post-Atlantean culture.
This was many thousand years ago, and external documents tell us scarcely anything about it. What appears in these documents is much later. In those great compendiums of Wisdom called the Vedas, we have only the final echoes of a very early Indian culture that was directed by super-earthly beings and was founded by the Holy Rishis. It was a culture of a unique kind, and we today can form only a feeble idea of it because the Vedas are only a reflection of that primeval holy Indian culture.
...
In the seventh period, ancient India will appear in a new form. We shall see that there is a remarkable law that enables us to understand the working of wonderful forces through the various epochs and the relationships of the epochs to each other. If we begin by looking at the first period, that of the Indian culture, we will find that this first culture later recrudesces in a new form in the seventh period. Ancient India will then appear in a new form. Mysterious forces are at work here.
...
To make this mysterious law somewhat clearer, we should add the following. We know that India has something that strikes our humanitarian consciousness as strange. This is the division into definite castes, into priests, warriors, merchants, and laborer. This strict segregation is foreign to our modern views. In the first post-Atlantean culture it was not strange, it was entirely natural; in those times it could not be otherwise than that the souls of men should be divided into four grades according to their capacities. No harshness was felt in it for men were distributed by their leaders, who had such authority that what they prescribed was accepted without question. It was felt that the leaders, the seven Holy Rishis who had received their instruction from divine beings in Atlantis, could see where each man should be placed. Thus such a classification of men was something altogether natural. An entirely different grouping will appear in the seventh period. The division in the first period was effected by authority, but in the seventh period men will group themselves according to objective points of view. Something similar is seen among the ants; they form a state which, in its wonderful structure as well as in its capacity to perform a relatively prodigious amount of work, is not rivaled by any human state. Yet there we have just what seems to be alien to us, the caste system; for each ant has its particular task.
Whatever we may think of this today, men will see that the salvation of humanity lies in division into objective groups, and they will even be able to combine division of labor with equality of rights. Human society will appear as a wonderful harmony. This is something we can see in the annals of the future. Thus ancient India will appear again; and in a similar way certain traits of the third period will appear again in the fifth.