My paper focuses on the concept of the secret in medieval Iranian Shi’i philosophy based on Henry Corbin’s interpretation. In Corbin's view, Shi'i philosophy is a viewpoint rather than a religious sect that follows a spiritual hermeneutic approach (ta'awil). Based on this articulation, in my paper, I will argue that the existence of this hermeneutic approach (ta’awil) suggests we confront texts (specifically religious texts) as the secret. As a result, the text as the secret can put forward the possibility of plural meanings and future interpretations, which will end in a more democratic and tolerant world that can open the possibility of diverse and multiple meanings. Iranian medieval sages wrote about the secret, but unfortunately, their contributions have been forgotten over the years because of many reasons, chiefly due to political constraints. It is not surprising that even during their own times, these philosophers were not accepted: many have been executed, punished, or sent to exile since their contemporary religious or political authorities rejected their idea of a dynamic secret of texts, including significantly, of religious texts. The story of Avicina's exile and Hallaj's and Suhrewardi's execution are just a few examples. Although the authorities could not follow the deeper meanings of these philosophers, they could sense the unsettling power of their words. That said, my focus will be on Corbin’s reading of Suhrewardi’s book “Occidental Exile,” to show how in this story, the protagonistic is in search of meaning and how through his search, he is constantly getting too close and too far from the true meaning. I wish to show that this is the structure of the secret. It might be revealed to us, but at the same time, it will remain still hidden, enigmatic, and yet-to-come. More than confusing, this structure is opening and lightning that can show us the dynamic nature of texts and literature. This reconsideration of medieval Iranian philosophy is now both timely and urgent: as Iranian dissenters are being suppressed for their varied interpretations of religious scripture, it is important to be reminded that Iranian philosophy itself has already promoted openness through its thinking of the secret. Suhrewardi once told us, “read scripture in a way that it is a secret written only for you.” This study of the secret in medieval Iranian philosophy can open up vistas of thinking about the possibility of democracy in Iran.