2.21.22

Chance

I.

The Theory of Evolution is in every way equivalent to the Genesis account of modernity’s nihilistic religion which enthrones Chance, Happenstance, and mere Meaninglessness as the gods or “prime movers” of its cults, rituals, and customs; “Chance” which, mute and dumb as it is, has best conveyed to history its implicitly purposeless “intent” through those various climatic, biological, and geological “challenges” around which life was forced to adapt and “evolve” or perish.

Nature too, as the all-encompassing sphere in which everything that is – “is”, thus “began”, according to later theorizers, at the deafening happenstance of the so-called “Big Bang” (I’ll excuse the pun, as well as the impossibility of their being “sound” without an ear to hear it). This loud noise and all the many consequences that apparently stemmed from it was perhaps the greatest challenge that Chance ever presented to creation. We, unfortunately, will never know with certainty because Nature too is as mute and dumb as Chance and therefore does not have the power to communicate anything beyond herself, only what man – through his Reason – attributes to and imbues within her.

II.

Consciousness is not the mere perception of “if-then phenomena” – for even my dog, having, say, defecated inside the house, “knows” via her mammalian nervous system that she will be physically disciplined for breaking the established rules of the house, no matter how long the discipline is applied after the violation – but the integration of the if-then phenomena into the existential superstructure of a man’s personal self-narrative; integration which transmutes simple “if-thens” into more contextualized “causes-and-effects” — the more extensive network of interrelated “cause-and-effects” which eventually leads to far more complex “teleologies” that, in order for such teleologies to transcend the brute, animalistic “if-then-ness” inherent to their nature, can only be imbued with such transcendent purpose by Someone or Something outside, independent, and beyond the mere phenomenological horizon of said if-then occurrence.

In the whole of the cosmos, as the sole entity who has a need for it, only man perceives teleology. And only then when he found himself separated from the continuity of the brute if-then phenomena and was, after The Fall, forced into communion with cause-and-effect did existentialism arise and with it, man’s eternal and still ongoing search for “why?”

III.

“Family Spirits” or “Household Gods”

The gods have always used the so-called “genetic code” to claim a legal right over the life of an individual and thereby directly influence his decisions; that code which is established by the events, thoughts, covenants, and decisions of one’s ancestors – both in the larger evolutionary sense but also on the microscopic level of oaths, pledges, and judgments that such ancestors might have made or not. This code can, of course, be changed and altered as a man lives by way of his own individual decisions; changes that, as with all things that concern blood, are subsequently passed down to successive generations. This genetic “code” is merely another word for “language” because the gods, as language, spoke to man through language, principally in “a language” that the individual could most clearly “understand” and thus respond to accordingly.

Herein can we see the gnostic phenomenon of “familiar” of “family” spirits at work, those spirits which influence particular bloodlines in a similar way up and down the generations; spirits which doubtless served a vital function in preconscious times to hasten a man before the audience of a more powerful god but now mainly torment and afflict such families in repetitive, destructive cycles, primarily because the old celestial hierarchy has been disrupted and by it, the communication of vital information; that communication which does not typically occur on the level of sensual expression, at least not the kind that is direct and comprehensible. Very rarely is the cycle beneficial and life-giving to the blood of which such a spirit is attached.