The Seba library treats Fravarti in 6 passages, across 1 author (including Corbin, Henry).
man without a fravarti (which may be the state of mankind throughout an entire epoch) can no longer imagine anything but a caricature of this figure.
Corbin argues that the Fravarti is the necessary condition for perceiving the Angel at all, and its historical absence defines an epoch of spiritual incapacity.
, The Man of Light in Iranian Sufism, 1971thesis
The Zoroastrian religion of ancient Iran offers us the homologue or rather the perfect, classic exemplification of what the Hermetic figure of Perfect Nature or of the shepherd heralds and represents.
Corbin establishes Fravarti as the canonical Zoroastrian instance of the celestial guide-figure, structurally equivalent to the Hermetic Perfect Nature.
, The Man of Light in Iranian Sufism, 1971thesis
she is the pre-terrestrial vision of the celestial world and is thus religion and faith avowed, the very faith which was "chosen" by the Fravarti
Corbin identifies Daena as the ontological expression of the faith pre-elected by the Fravarti, making the two figures inseparable in Zoroastrian eschatology.
, The Man of Light in Iranian Sufism, 1971thesis
3. Fravarti and Walkyrie 28
The table of contents confirms that Corbin devotes a dedicated structural section to the comparative analysis of Fravarti and Walkyrie as parallel celestial feminine powers.
, The Man of Light in Iranian Sufism, 1971supporting
Daena, 97; in Mazdaism, 30 ff.; The Soul on the Way, 30-31; eschatological vision of, 30 ff., 33, 41; and Fravarti, 30, 31, 89, 92
The index entry maps the precise textual co-occurrence of Fravarti and Daena across the book, confirming their systematic pairing in Corbin's interpretive framework.
, The Man of Light in Iranian Sufism, 1971supporting
Either the man has no shahid: he sees nothing but shadow, darkness, the Black; the form of his love is confined to the sensual form because of his incapacity to perceive the theophany.
Corbin's discussion of the absence of the heavenly witness (shahid) in Sufi thought parallels his account of mankind without a Fravarti, extending the same structural logic into Islamic mysticism.
, The Man of Light in Iranian Sufism, 1971aside