 Qûnawî seems to have been the first to speak of “the Five Divine Presences”, and the expression soon became commonplace, though several different schemes were proposed. He uses the expression to explain how the Reality of Realities, or the First Entification, embraces all entifications and thereby becomes manifest in five basic realms. The first presence is the Reality of Realities in divinis, embracing the divine knowledge of the cosmos. The second, third, and fourth presences are the same three worlds about which Ibn ‘Arabî spoke: the unseen (spiritual), the imaginal, and the visible (corporeal). The fifth presence is Perfect Man in his all-comprehensive deployment, embracing the other four presences in a synthetic whole: his fixed entity is identical with the Reality of Realities, his spirit with the unseen world, his soul with the imaginal world, and his body with the visible realm (Chittick 1984). In this way of conceiving of man, the role that the Logos plays in giving birth to the cosmos is clear. Qûnawî puts it in a nutshell: Perfect Man is “the perfected human reality of the Essence, one of whose levels is the Godhead [al-ulûhiyya]; all existent things are the loci of manifestation for his differentiated qualities and properties” (Qûnawî, al-Nafahât, 66–67).