 Suhrawardi revisits Avicenna’s psychology, the framework out of which he elaborates his original ishraqi psychology. While he finds inadequate the Peripatetic proofs for the immortality of the soul (PI, §§91–3),the soul remains an immaterial, self-subsisting, living, knowing substance, capable of ruling over the body. However, he defines its substance in terms of the intensity of its individual luminosity. Thereupon, a relation of dominion (qahr) and love (mahabba) or desire (‘ishq) is established between the luminous substance of the soul and the tenebrous substance of the body (PI, §§147–8). Between the two, the subtle substance of the (psychic) pneuma (ruh) functions as an intermediary that enables the reception of images, forms or ‘icons’ of metaphysical realities that it then reflects and manifests onto the soul (PI, §§216–7). 