In this condition the soul has only a dim and undifferentiated awareness of its connexion with a spatially limited body ('I was within a house I knew not, newly clothed with skin') and it certainly knows nothing at all of the body as an instrument, through which the will can be exercised in an earthly-spatial way ('My body being dead, my limbs unknown'). Instead of this, the soul experiences itself simply as a supersensible sense-organ and as such united with the far spaces of the universe ('Before I skilled to prize those living stars, mine eyes. ... Then was my soul my only All to me, a living endless eye, scarce bounded with the sky'). At the time when the soul has experiences of the kind described by Traherne, it is in a condition in which, as yet, no active contact has been established between itself and the physical matter of the body and thereby with gravity. Hence there is truth in the picture which Traherne thus sketches from actual memory. The same cannot be said of Berkeley's world-picture. The fact that both resemble each other in certain features need not surprise us, seeing that Berkeley's picture is, in its own way, a pure 'eye-picture' of the world. As such, however, it is an illusion - for it is intended for a state of man for which it is not suited, namely for adult man going upright on the earth, directing his deeds within its material realm, and in this way fashioning his own destiny. Indeed, compared with Berkeley's eye-picture of the world, that of Reid is in every respect a 'limb-picture'. For where he seeks for the origin of our naïve assurance that a real material world exists, there he reverts - guided by his common sense - to the experiences available to the soul through the fact that the limbs of the body meet with the resistant matter of the world. And whenever he turns to the various senses in his search, it is always the will-activity of the soul within the sense he is investigating - and so the limb-nature within it - to which he first turns his attention. Because, unlike Berkeley, he takes into account the experiences undergone by the soul when it leaves behind its primal condition, Reid does not fall into illusion, but discovers a fundamental truth concerning the nature of the world-picture experienced by man in his adult age. This, in turn, enables him to discover the nature of man's world picture in early childhood and to recognize the importance of recovering it in later life as a foundation for a true philosophy. Assuredly, the philosopher who discovered that we must become as little children again if we would be philosophers, is the one to whom we may relate Traherne, but not Berkeley. And if we wish to speak of Traherne, as Dobell tried to do, we speak correctly only if we call him a 'Reidean before Reid was born'.