 In his quest to revive the intellectual heritage of all those who had mastered ‘true’ knowledge, i.e. that of the Ancients for the East and the West, Suhrawardi tapped into an experiential-like type of knowledge. In his ’s Philosophy of Illumination, he mentioned that the work was written with the objective of disclosing what he says he “obtained through my intuition during my retreats and visions. […] the present work has another method and provides a shorter path to knowledge […] I did not first arrive at it through cogitation; rather, it was acquired through something else. Subsenquently I sought proof for it, so that, should I cease contemplating the proof, nothing would make me fall into doubt. In all that I have said about the science of lights and that which is and is not based upon it, I have been assisted by those who have traveled the path of God. This science is the very intuition of the inspired and illumined Plato, the guide and master of philosophy”, and those who came before and after him (PI, §§2–4). This is the ishraqi method, with all its principles and rules, that builds upon, modifies and complements the principles at the heart of the Peripatetic method (notably Avicenna’s). It seems reasonable to cast Suhrawardi’s project as a critique of Avicenna’s Plato and Neoplatonizing brand of Peripateticism, similar to the various critiques put forward by Shahrastani (d.1153), Abu al-Barakat al-Baghdadi (d.ca.1142), Fakhr al-Din al-Razi (d.1210) and al-Ghazali (d.1111), etc.