 What events are exceptions and do not fall under general volitions? These are what the occasionalists typically identify as miraculous events, which, for Malebranche, would be those cases wherein God acts by particular volitions. If an event occurs without its typical preceding occasion and in violation of the general law known to us, then such an event we are able to judge as occurring due to God exercising his particular volition. Returning to Malebranche’s own example, when “a body begins to move without being pushed by another, or without changes in the will of some mind,” here God can be said to move this body by a particular volition. However, even in such instances, it is important to note that we should not think that God is rejecting or overpowering some built-in essences within the creature and conjoining some event inherently foreign to them. In fact, as we have seen, one motivation behind the occasionalist project was to avoid this picture of God having to act against natural tendencies in miraculous cases, a picture that occasionalist charged the Aristotelian essentialists to be committed to. For the occasionalists, the general laws themselves are established by God just as the particular volitions are exercised by God, hence there is no struggle or conflict between divine volition and the results of divine creation in either case. There is no need for God to overpower his creation in cases of miraculous activity. Thus, on this understanding of occasional causes, we can see that any occasion in principle could be the antecedent event in God’s exercise of a particular volition, resulting in a miracle, and any antecedent event in actual miraculous events could have been conjoined to a general volition. Creaturely states are at most occasions in that they are devoid of causal natures or essences. 