 Along with the notion of varying degrees of intensity of light, Suhrawardi introduces two hierarchies of immaterial lights: a vertical order and a horizontal order. The first vertical order of lights proceeds from the Light of Lights. These are the pure and incorporeal (mujarrada) dominating (qahira) lights. From the Light of Lights proceeds an incorporeal First Light — following the Neoplatonic principle ex uno non fit nisi unum, i.e. ‘from the one, in so far as it is one, comes only one’ (principle at the heart of Avicenna’s emanationist (fayd) cosmology, cf. Lizzini, 2016, sect. 5.4) — thus assuring ontological dependency of all that comes into existence upon the Light of Lights. From this First Light proceeds a Second Light and the all-encompassing barzakh (highest heaven); from the second proceeds a Third Light and a second barzakh, or the Sphere of fixed stars; and so forth (PI, §141–3, 151–2). This vertical order of incorporeal lights is further divided into two classes: the loftier dominating lights — the Avicennan Peripatetic immaterial intellects — and the managing (mudabbira) lights — the Avicennan Peripatetic immaterial souls of the spheres associated with the various bodies (barazikh), as well as the managing Isfahbad light that rules over human souls (PI, §155). Light operates at all levels and hierarchies of reality: irradiation proceeds from higher dominating (qahira a‘la) lights, whereas the lower lights desire the higher ones (PI, §147). There is a correlative relation of dominance (qahr) and yearning or love (mahabba) between the higher incorporeal lights and the lower accidental lights (PI, §156). 