It will not be necessary here to discuss the half-hearted version of Occasionalism adopted by Berkeley. It is clear that the admission of direct origination of bodily change by mental cannot be consistently combined with the denial of all Transeunt Causality in the reverse direction. If all physical existence, my own body included, is nothing more than an inert complex of presentations, it is just as hard to see how it can be the recipient of mentally originated change as to see how it can originate mental change. What is not in any sense active cannot be passive, for passivity is simply repressed and thwarted activity. We confine ourselves, then, to Occasionalism of the thorough-going type. Now, against such Occasionalism there is the obvious objection that it transforms the whole course of our existence into one long succession of miracles, a point upon which Leibnitz is fond of insisting in his criticisms of Malebranche. And the doctrine is not really consistent with itself for two reasons. (1) It is clear that, according to any possible definition of Causation, the doctrine of Occasionalism involves causal interaction between God on the one hand and both the supposedly disparate orders of reality on the other. Changes in either order definitely determine the intervention of God to originate definitely determined changes in the other order. Thus God’s internal determinations are at once causes and effects of changes in either order. But if, _e.g._, a material change of state can be the cause of a determination in God, the whole basis of the denial that a change in the material order can originate change in another order of reality, is swept away. The net result of the theory is simply to re-establish the transeunt action of the two orders on each other by means of a roundabout circuit through the mind of God. What Geulincx and Malebranche really had in mind was the simple reflection that we cannot tell _how_ a physical change can bring about a mental change, or _vice versâ_.[114] But this problem is not advanced in the least by introducing God as a third factor. How a change in the one order can bring about a determination in the mind of God, and how again God brings about the corresponding change in the other order, are simply two insoluble problems of the same kind as that they were intended to explain. After the introduction of God as third factor in the causal process, the fact still remains as before, that certain definite changes in the one order ensue upon definite changes in the other, and this is precisely the fact which is denoted by the name of Transeunt Causality.