Debt cancellation appears to have influenced theological concepts such as "apocatastasis" (defined as "the restoration of creation to a state of perfection"). The highlighted passages above, from David Graeber's Debt: The First 5000 Years, draw parallels with the term used to describe the process of debt cancellation in Sumer, as a "return to the mother."
The practice would therefore have been metaphorically abstracted, leaving behind (in the newly established concept) a genetic link that would have been lost along the way, notably in Patristic Christianity.
It is obvious that this "condition" reached or "recreated" by the Mesopotamian kings must therefore be understood within the scope of an advanced societal context where all individuals would only find themselves in a previous state of "perfection", that is to say without debts, and not in an idealized primordial context which would precede History as we can also read elsewhere (in Confucius and his Great Unity for example).
However, one should not overlook an astro-theological ancestry that would have modeled debt cancellations on an imitation of the cosmos and its cycles. In this case, the theological concept a priori posterior to the practice would be the residue of an older theology, essentially centered on astronomy or refined simultaneously with the practice itself.
And what about the psychopolitical implications of this "return to the mother," that is, in a way, to the stage of "the undifferentiated," to use Raymond Abellio's expression? It is interesting to note that for Abellio, "the undifferentiated" is a return to the father and not to the mother. We know that during the stages of the child's psychological development, there exists after birth an original symbiosis with the mother, in which the world around it would be entirely integrated, thus forming a closed universe. Abellio contrasts this ''return to the father'', which he associates with mysticism and which he symbolically orients toward the East, where individuality is sometimes represented as a stream which dissolves itself entirely in a celestial ocean, with a ''return to the son'', a return associated with earthly resurrection. In other words, with a preserved individuality.
We are facing a double confrontations superseding the problem of indebtedness or the absence of debt: holiness versus salvation on the one hand and the individual versus the collective on the other. Let's leave aside the psychological aspect and focus on the concrete political implications of this second confrontation.
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