In this article I seek to demonstrate the existential aspect of Suhrawardi’s Ishraqi philosophy. The typical approach toward analyzing the symbols in Suhrawardi’s mystical narratives is to view them as allegorical elements. However, drawing on Suhrawardi’s ontology of light, in my hypothesis I seek to reverse the condition and maintain that since his theory of ontology of light is founded on his conception of the gradation of light, it is an existential ontology. I try to show that the symbolic elements he used in the mystical narratives, such as Pir, Simurq, Mount Qaaf, etc., are not allegorical elements, but ontic entities. Although Suhrawardi speaks of different worlds such as the world of matter, suspended images, and the pure light, in fact, these worlds are intermingled and can be considered as different dimensions or ontological layers of the same being. This being is the very existing universe and understanding of other dimensions of this universe requires enhancing the capabilities of the intellect. The existential quality of symbols in Suhrawardi’s mystical narratives means that they are not subsumed under the class of linguistic product, but as the particles of light, they are real and have ontological existence. The component parts of the symbols –signified and signifier– are identical, and that is why they are self-referential or self-identical. To achieve this, I seek to conjoin Suhrawardi’s ontology of light with semiotic analysis of the symbols and I am going to draw on John Deely’s theory of intentionality and Umwelt to conduct this study. Umwelt can be considered as the boundary of the being of human beyond which nothing exists. It is the environment wherein the process of understanding and signification occurs, the place in which the symbolic elements are encountered. The application of Deely’s theory of intentionality and Umwelt helps me define better how the individual encounters symbolic elements.