 In the Philosophy of Illumination, Suhrawardi introduces his ishraqi theory of definition that signals what some have identified as a ‘Platonic’ or ‘Neoplatonic’ turn (Ziai 1990, 114–128). Now, only direct experience guarantees acquisition of true knowledge, such that epistemological considerations are at the heart of his reconceptualization of the definition. Suhrawardi’s theory of definition thus builds on a Platonic (perhaps even Neoplatonic) epistemology. Knowledge of the reality of things occurs through the direct apprehension of the intrinsic light-nature (the thing as it is) of all entities (see 4.). Direct knowledge occurs through ‘vision-illumination’, as a person realizes that what is to be defined becomes available to one’s self through self-consciousness. At such time, the soul becomes directly aware of the reality of that which is to be defined. The soul is then able to grasp directly those essences whose elements can then be translated using proofs and demonstrations to develop a discursive type of knowledge about that original apperception of reality. 