I do not know what is my Dhamma anymore; Can anyone help? In my previous question I discussed what is your Dhamma which some people interpreted as what is your religion or whether you are a Buddhist. Some people said one discovers Dhamma when one walks on the Noble Eightfold Path. Some people said Dhamma is how the Nature operates.

From religion point of view I am no longer a true believer of Hinduism. I neither a Buddhist because I have not adopted the Buddha , Dhamma and Sangha(although I believe in the Buddha). I am neither a Christian  or Muslim.

From Eightfold Path view : I am not aware whether I am following the Eightfold Path. If I believe in Eightfold Path then my Dhamma becomes to follow the Eightfold Path. But this Dhamma is not something natural. It is learned. Not everyone walks on this Dhamma naturally. According to this theory Dhamma is discovered. And the discovery is Eightfold Path. It is discovered through learning.According to this definition I have not yet discovered my Dhamma.

From natural order of things point of view: If Dhamma is natural order of things then why do we find people who do opposite of what Buddha discovered as natural dhamma? Wny naturally one believes in Self? Clearly if Dhamma means teachings of Buddha then Dhamma is not something innately present all the time.

In short , I have become confused about my Dhamma.
Can anyone help me realize my Dhamma?
Following the Dhamma towards the end of suffering, is not doing the natural thing. It's actually doing what's opposite to what's natural. It's going against the current. What is natural is to follow cravings.

From Itivuttaka 109:


  "Suppose, bhikkhus, a man was being borne along by the current of a
  river that seemed pleasant and agreeable. But upon seeing him, a
  keen-sighted man standing on the bank would call out to him: 'Hey,
  good man! Although you are being borne along by the current of a river
  that seems pleasant and agreeable, lower down there is a pool with
  turbulent waves and swirling eddies, with monsters and demons. On
  reaching that pool you will die or suffer close to death.' Then,
  bhikkhus, upon hearing the words of that person, that man would
  struggle against the current with hands and feet.
  
  "I have made use of this simile, bhikkhus, to illustrate the meaning.
  And this is the meaning here: 'The current of the river' is a synonym
  for craving. 'Seeming pleasant and agreeable' is a synonym for the six
  internal sense-bases. 'The pool lower down' is a synonym for the five
  lower fetters. 'Turbulent waves' is a synonym for anger and
  frustration. 'Swirling eddies' is a synonym for the five strands of
  sensual pleasure. 'Monsters and demons' is a synonym for
  womenfolk (i.e. sexual attraction).
  'Against the current' is a synonym for renunciation. 'Struggling with
  hands and feet' is a synonym for instigating energy. 'The keen-sighted
  man standing on the bank' is a synonym for the Tathagata, the Arahant,
  the Fully Enlightened One."


The Buddha recognized in the Ayacana Sutta that the masses who delight in attachment, excited by attachment and enjoy attachment, would not easily understand the Dhamma.


  "This Dhamma that I have attained is deep, hard to see, hard to
  realize, peaceful, refined, beyond the scope of conjecture, subtle,
  to-be-experienced by the wise. But this generation delights in
  attachment, is excited by attachment, enjoys attachment. For a
  generation delighting in attachment, excited by attachment, enjoying
  attachment, this/that conditionality and dependent co-arising are hard
  to see. This state, too, is hard to see: the resolution of all
  fabrications, the relinquishment of all acquisitions, the ending of
  craving; dispassion; cessation; Unbinding. And if I were to teach the
  Dhamma and if others would not understand me, that would be tiresome
  for me, troublesome for me."


We should not underestimate how "natural" it is for the masses to indulge in sensual pleasures. From the Magandiya Sutta:


  "Now suppose that there was a leper covered with sores &amp; infections,
  devoured by worms, picking the scabs off the openings of his wounds
  with his nails, cauterizing his body over a pit of glowing embers. The
  more he cauterized his body over the pit of glowing embers, the more
  disgusting, foul-smelling, &amp; putrid the openings of his wounds would
  become, and yet he would feel a modicum of enjoyment &amp; satisfaction
  because of the itchiness of his wounds. In the same way, beings not
  free from passion for sensual pleasures — devoured by sensual craving,
  burning with sensual fever — indulge in sensual pleasures. The more
  they indulge in sensual pleasures, the more their sensual craving
  increases and the more they burn with sensual fever, and yet they feel
  a modicum of enjoyment &amp; satisfaction dependent on the five strings of
  sensuality.


Ananda Sutta (SN22.83) paraphrased here, tells that the self ("I am") is also very natural, as long as one clings to the five aggregates. 


  If somebody should want to see his reflection or image, he could do so
  only through a cause, namely a mirror or a clear body of water. In the
  same way do the five aggregates reflect the image of "I am." As
  long as one depends on them and is supported by them, so long will an
  "I" be reflected. Only when one does not rely on them any longer, will
  the image of "I" disappear.


In the Mallikaa Sutta, we find that another most natural thing is that the most dear person to oneself is oneself. So, it's also quite natural to be self-centered.

However, in general, people tend to feel an underlying sense of dissatisfaction, because despite pursuing pleasures, it never lasts, and ageing, disease, decay and death cannot be avoided. This sense of dissatisfaction, which is sensing suffering, is what drives some people to consider the Dhamma, and pursue the path that is not natural, going against the current of the river of samsara, towards the end of suffering.

What is my dhamma? I guess by that, you mean, what is my destiny?

By default, your "natural" destiny is to go along with the current of craving and clinging, on the river of samsara, towards the destination of suffering. It's up to you to decide to go against the current, and change your destiny, towards the end of suffering, which is on the stable river bank of Nirvana, where the Buddha stood.

In other words, instead of asking "what is my destiny?", you would have to ask "how can I change my destiny?", "how can I change my fate?".

Your dhamma is to decide your own destiny, for you are your own refuge, according to Dhammapada 380.


  Dhp 160. One truly is the protector of oneself; who else could
  the protector be? With oneself fully controlled, one gains a mastery
  that is hard to gain.
  
  Dhp 165. By oneself is evil done; by oneself is one defiled. By
  oneself is evil left undone; by oneself is one made pure. Purity and
  impurity depend on oneself; no one can purify another.
  
  Dhp 380. One is one's own protector, one is one's own refuge.
  Therefore, one should control oneself, even as a trader controls a
  noble steed.