 Suhrawardi also criticizes the localization of the internal faculties in different parts of the brain, since localizing them in a material organ again naturalizes the process of representation. Internal faculties now become shadows (or functions) of the soul, lumped together into a single faculty responsible for representation. The Isfahbad-light principle accesses the dominating (qahira) lights, rules over the active imagination, and reflects onto it the lights it receives and grasps. The faculty of representation perceives particulars, while the governing (mudabbira) light, the Isfahbad-light principle that guarantees the unity of the soul, can perceive universals and immaterial entities. The emphasis on the wholeness of the soul, as the main perceiving entity, and the reduction of the Avicennan faculties traditionally responsible for representation to a single faculty could find their origin in Abu al-Barakat al-Baghdadi’s al-Mu‘tabar (1939, vol. 2, 318–24; cf. Pines 1979, 227–31). As for recollection, Suhrawardi defines it in a rather Platonic manner, whereby it becomes the retrieval of images (or concepts) whose existence lies in the ‘world of memorial’, accessible only to the luminous part of the soul, though not in the manner of the Platonic theory of knowledge by recollection of the soul’s prior knowledge it possessed before its temporal origination with its body. 