The eschatological vision of a martyr

When we talk about eschatology (eschatos=last + Logos= verb), it is the word of end that comes: the end of times; the time of the end or the end of the world. Actually, the eschaton, in Greek doesn't mean the end as a goal, but as an aim. Eschaton means the limit, the frontier, the threshold, or the junction point which is taken by which the passage time is possible: a breaking in continuity for the renewal of History. Also following this distinction, Serge Margel opens two hypothesis which cross each other, formulating the axis of a new lecture of the vision of a martyr.

The first one consists in thinking that eschatology isn't only a representation of the world nor a conception of time but a specific method of vision; eschatology is about what is visible, vision, or sight.  The second hypothesis consists in showing the vision of historical eschatology in the theological and political intention of martyr as it has deployed since the beginning of the 2nd century.
Henry Corbin talks in "In Islam Iranian" (Vol. 4) of a method of eschatologic vision: a vision of things following the reign of intelligible intermediary forms between the sensitive world and supra sensitive world: "every hiero-gnosis, every visionary perception is eschatologic since it puts in condition of time measured by this world's chronology: as an example, in the hadith of the White Cloud commented by Rûmî. 

To have the capacity to feel spiritual forms, it's already belonging to the world, it's already being out, even if it is opaque and thick time of this world".
To which "membership" does Henry Corbin refer?
To what does this vision correspond?
From what theological and political frame are derived the martyrs?
in this 52-minutes presentation filmed during the 5ème colloque des Journées des Amis d’Henry et Stella Corbin.