 Ibn ‘Arabî’s followers often summarized the notion of Perfect Man by having recourse to a scheme that came to be known as “the Five Divine Presences” (al-hadarât al-ilâhiyyat al-khams). Ibn ‘Arabî uses presence (hadra) to designate any realm in which Being (i.e., finding and being found) becomes manifest under the auspices of a general quality; in this sense it is roughly synonymous with world (‘âlam) or level (martaba). In one passage, for example, he explains that the cosmos is made up of two worlds or two presences, that of the Unseen and that of the Visible, “though a third presence is born between the two from their having come together”, and that is the world of imagination (Ibn ‘Arabî, al-Futûhât, 1911 edition, 3:42.5). Most commonly, as in his chapter on the divine names in Openings, he uses presence to designate a name’s realm of influence and then describes various ways in which the properties and traces of the name are displayed in the cosmos and human beings; one might say that he is describing how things participate in Platonic ideas. The most inclusive of these presences is the “divine” (al-hadrat al-ilâhiyya), that is, the realm that comes under the sway of the all-comprehensive name. Concerning it Ibn ‘Arabî writes, “There is nothing in Being/existence [wujûd] but the Divine Presence, which is His Essence, His attributes, and His acts” (Ibn ‘Arabî, al-Futûhât, 1911 edition, 2:114.14).