Sohravārdī recounts in one of his books how during a period of overwork and spiritual trial caused by the meditation of the problem of Knowledge, hitherto insoluble for him He was gratified one night, in a state still intermediate between waking and sleeping, with the appearance of the Imam of the Philosophers, Primus Magister: Aristotle The beauty and delicate light of vision are carefully brought out; then the author relates what was in short a long dialogical prayer, evoking in turn the themes of high doctrine.Elsewhere, referring to this memorable interview, he will speak of it as of an event that occurred at the mystical station of Jābārsā. There is a way both subtle and precise to define the consistency of the pure psycho-spiritual event, as penetration into one of the emerald cities. Precisely, the first piece of advice given by the appearance of Aristotle to his visionary, to deliver him from the problem which torments him without the books of philosophy being of any help to him is this: "Awaken to yourself." Now, with this “awakening to oneself” the whole interior experience of Ishrāq, that is to say of the rising of light, of light in its Orient, blossoms. When it awakens to itself, the soul is itself this rising dawn, itself the substance of the Eastern Light. The "Earths" that it illuminates are no longer for it an assembly of places and external objects, only knowable by descriptive science. ('ilm rasmi); they are for it its presence to itself, its absolute activity, which it knows by "presential science" ('ilm hoduri), that is to say by this "oriental knowledge" (ilm ishrâqi) that the it can be thematized as "cognitio matutina." "You who are my father, save me from the enclosure of neighbors of perdition!" , and behold, under his feet was an earth and heavens."

Suhravardi's commentators have applied themselves to deciphering the meaning of this episode; it seems that it can be read transparently without too much trouble. The episode constitutes a case of "inner" celestial ascension as presented by the visionary biographies, both that of Zoroaster and that of the prophet of Islam on the night of the Mi'raj, and it is such cases that have contributed to necessitating, in Shaykhism in particular, the doctrine of " spiritual body"