 Richard Swinburne (1977) also begins his discussion of omnipresence by asking what it is for a person to have a body. Although he insists that God is an immaterial spirit, he supposes this claim to be compatible with a certain “limited embodiment.” Subsequently (2016) he withdraws this suggestion, saying that since “God is not supposed to be tied down to acting or learning through … [the universe] or any chunk of matter … it seems less misleading to say that he is not embodied.” Swinburne develops his account by appeal to the notions of a “basic action” (an action one performs, for example, moving ones limbs in the typical case, without having to perform another action in order to do it) and of “direct knowledge” (knowledge that is neither inferential nor dependent on causal interaction). He then presents the claim that God is omniscient as the claim that God “can cause effects at every place directly (as an instrumentally basic action) and knows what is happening at every place without the information coming to him through some causal chain—for example, without needing light rays from a distant place to stimulate his eyes” (2016, p. 113). Swinburne’s account is thus, as he notes, in the spirit of that of Aquinas.