Henry Corbin:

“The victory of the soul incarnated in terrestrial existence is measured by the degree of this restoration /transfiguration of the world and the expulsion of the powers of darkness from the existencial
sphere human,natural and angelic- restoring the
“paradisical purity”,that is, by the degree of the soul´s
Xvarnah (Light-of-glory, “substance of superessential
luminousity”), of its growth toward its celestial existence to
come, of it´s resurrection body, the substance of which, reciprocally, is made of that celestial Earth
which is its action and its work.”
pp.37 Spiritual
Body and Celestial Earth.

This course is what Corbin´s book Spiritual Body and Celestial Earth – map through his writing as well as a compilation of several representative voices of the “tradition” – not the least among them being the “Oriental” Yahya Suhrawardi.
Here Man cannot help but be
implicated and responsible in the reintegration of being,
and a progressive “redemption” – his past obligates
him, his future beckons and begs him..

Henri Corbin:

“The filial relationship with

the Archangel Spenta Armaiti extends from the pre-existencial celestial “I” to that celestial “I” by and for whom She will engender the man. It is the consummation of a form of existence preluded in Heaven at the dramatic moment when the Fravartis accept to descend to the material Earth and there wage battle on the side

of the Powers of Light against all the human-faced demons. For the human soul, it is the moment of choosing to come to Earth and answer there for the Powers of Light, as the latter will answer for it post mortem..”

(TdB:reminding me of the persian legend of the Advocate.);
“Therefore the choice of the soul will also be its judge.Participating at each moment of the Aeon in the final work of the Saoshyants, each soul of light must fight for the Transfiguration of the Earth, for the expulsion of the demonic Powers from the Ohrmazdian creation..”
pp.37 of Spiritual Body and Celestial Earth.

Participatory eschatology is evident in near all the Gnoses east and west, this is what makes them controversial to certain Orthodoxies, who nevertheless cannot endorse their system of order by way of filiation and fealty, since the adherents of the former actually have fealty only to a pre-incarnation and manifestly interior Lordship.

However, the man of light and the Fravarti (in Pistis Sophia a

similar interior syzygy is referred to, as interchangeably – “power of Barbelo“(fem.) and “man of light/christ“(masc.))are each defenders of a world of light, obscured, yet through vision delineated, within the material realm of

existence.They represents a celestial and mortal Knighthood

against the “world of darkness”. As such, we find a definite “dualism” represented in this philosophy, and

also in the consideration of the role of the Fravarti.

But only so in reference to the intermediate condition of Man and Earth; neither of them are dark, or source of evil, rather – they can be thought of as besieged at all sides by the powers of darkness..A similar “militarism of the spirit” can be found in the apocryphal and apocalyptic material found at Qumran, the so-called Dead Sea Scrolls.

Henri Corbin:speaking of “Geosophy“(he begins by a description of the “transfigured earth”

experienced by the `Urafa (Gnostics in terms of devotees of

the Spenta Armaiti/Sophia) as a bounty won by their “choosing” in emulation of the Fravarti (“choosers”))

“The very term geosophy suggested is merely a

translation of the name Spenta Armaiti, the Sophia and the Feminine Angel of the Earth. What this term makes apparent from the start is the striking difference between a

vague feeling (and the commonplace notion) of being a “son of the earth” on the one hand and on the other the feeling and knowledge characteristically expressed in the Mazdean profession of faith, and impressed on the adept in that context, of being a human

individual who is the son of Spenta Armaiti, the feminine Archangel of the Earth.The second term in the filial relationship is now no longer a man imprisoned between the boundaries of terrestrial birth and death, but a human being in his totality, including the past of his pre-existence and the future of his superexistence.”

The Gnostic notion of direct filiation with Sophia and the Pleroma is here expressed in a different context; in the Barbeloite system Spenta Armaiti would correspond to Eleleth, one of the Four Lights/Luminaries..they are also

specified as female – and in conjunction with five “Male offspring” of Monogenes..