Question: If something unexpected (and incredibly unlikely) happens, should we take it as something deeper or just a fact of life?

Something highly unlikely and very positive happened at a very bad and negative point in my life, this event arguably showed a very different future to the one I imagined.

Don't know how to read into it, or how my actions should be after the event, should I embrace the change?

Answer: 
In the [Sivaka Sutta (SN36.21)](https://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.021.than.html), the Buddha explains that not all experiences are caused by kamma. Sometimes, it's just the weather or something else that's not extraordinarily significant. Not everything happens for a reason.

> 
> As he was sitting there, he said to the Blessed One, "Master Gotama,
>  there are some brahmans & contemplatives who are of this doctrine,
>  this view: Whatever an individual feels — pleasure, pain,
>  neither-pleasure-nor-pain — is entirely caused by what was done
>  before. Now what does Master Gotama say to that?"
> 
> 
> [The Buddha:] "There are cases where some feelings arise based on
>  bile. You yourself should know how some feelings arise based on
>  bile. Even the world is agreed on how some feelings arise based on
>  bile. So any brahmans & contemplatives who are of the doctrine & view
>  that whatever an individual feels — pleasure, pain,
>  neither-pleasure-nor-pain — is entirely caused by what was done before
>  — slip past what they themselves know, slip past what is agreed on by
>  the world. Therefore I say that those brahmans & contemplatives are
>  wrong."
> 
> 
> "There are cases where some feelings arise based on phlegm... based on
>  internal winds... based on a combination of bodily humors... from the
>  change of the seasons... from uneven care of the body... from harsh
>  treatment... from the result of kamma. You yourself should know how
>  some feelings arise from the result of kamma. Even the world is agreed
>  on how some feelings arise from the result of kamma. So any brahmans &
>  contemplatives who are of the doctrine & view that whatever an
>  individual feels — pleasure, pain, neither pleasure-nor-pain — is
>  entirely caused by what was done before — slip past what they
>  themselves know, slip past what is agreed on by the world. Therefore I
>  say that those brahmans & contemplatives are wrong."
> 
> 
>
People normaly act "for a reason" but to put it right, phenomenas arise "out of reason", have causes. So by focus just on giving right causes, phenomenas appear likewise, are experianced according the causes given. The highest cause to go beyound being subject to causes, is the fullfilment of the Eightfold path. There *is* just one unconditioned Dhamma, yet not to be found without giving the right causes.

All beyond that, beyond [the all](http://zugangzureinsicht.org/html/tipitaka/sn/sn35/sn35.023.than_en.html), is just philosophy.

> 
> 'Repudiating this All, I will describe another,' if questioned on what exactly might be the grounds for his statement, would be unable to explain, and furthermore, would be put to grief. Why? Because it lies beyond range."
> 
> 
> 

One saying: "Not everything happens for (better 'out of') a reason." would not speak in accordiance with the Dhamma, does not flow in the stream of Dhamma. Since: [By touch](http://zugangzureinsicht.org/html/tipitaka/sn/sn25/sn25.004.than_en.html) dhammas are experianced. Every explaining else is not really possible and subject to errors. [Suttas](https://www.accesstoinsight.org/tipitaka/sn/sn36/sn36.021.than.html) have to be readed carefully, with proper attention, seeking release not something to grasp. Otherwise the Dhamma is like a snake grasp on its tail.

*[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]*