Secondary causation is the philosophical proposition that all material and corporeal objects, having been created by God with their own intrinsic potentialities, are subsequently empowered to evolve independently in accordance with natural law.^{[citation needed]} Traditional Christians would slightly modify this injunction to allow for the occasional miracle as well as the exercise of free will. Deists who deny any divine interference after creation would only accept free will exceptions. That the physical universe is consequentially well-ordered, consistent, and knowable, subject to human observation and reason, was a primary theme of Scholasticism and further molded into the philosophy of the western tradition by Augustine of Hippo and later by Thomas Aquinas.

Secondary causation has been suggested as a necessary precursor for scientific inquiry into an established order of natural laws which are not entirely predicated on the changeable whims of a supernatural being. Nor does this create a conflict between science and religion for, given a creator deity, it is not inconsistent with the paradigm of a clockwork universe. It does not remove logical contradictions concerning the unfettered expression of man's free will which would otherwise require not just God's acquiescence but rather his direct intervention to implement.^{[citation needed]}

According to the Hebrew Bible the phrase "free will" is accurate. Humans are given the "freedom to choose". We are told "Therefore choose life".^{[citation needed]}

Occasionalism itself was derived from the earlier school of thought of volunteerism emanating from Al-Ash'ari who held that every particle in the universe must be constantly recreated each instant by God's direct intervention.^{[citation needed]}

According to the Kabbalah and in Chasidic philosophy in the Tanya composed by Rabbi Shneur Zalman of Liadi at the beginning of the 19th century, the will and desire to create the universe is integral to the creator's very essence and thought this being the source for all the physical and spiritual worlds.^{[citation needed]}

Once the creator has created the universe and God knows and wants the creation as the one who created it in his very essence, God then enlivens and vivifies all parts of the universe at every moment or the physical universe and the many spiritual worlds would revert instantly to their source in the creator from where they came. At the same time as molecules move, human cells divide the creator must know the creation as it was a moment ago and makes allowance for the finite creations to grow and later slowly wither, and by the evaporation of water, the wearing down of rocks and soil, the birth, growth and weakening of the flesh of fish, animals and humans all creations as they are built from the 4 main spiritual worlds which also break down, they have a mirror on earth of air, fire, water, dust and slowly all created beings wear down by God's constant enlivening of them until each of the four elements return to their spiritual source which mirror the four elements. This is not an independent of God, rather it is all controlled by God's will.^{[citation needed]}

Torah explains that before creation there was only God and nothing else as is seen in the highest Name the letter Yud. When it came time for creation the want and will of God to create a universe which meant expansion of the Holy Name the Holy Name Yud-Hey-Vav-Hey how this creation came about by God's use of the ten sefirot would be too great a task to explain here but basically we find "And God said let there be..."^{[citation needed]}

The creation made no change in the creator. God was, is, and always will be but the creation is available to those created as an order always vivified by God since God must know the creation in order to keep it as it is, yet allow for his change according to his will. The body sees a creation while the soul sees only the infinite One God.^{[citation needed]}