How/Why to be moral without believing God or any supernatural entity? Being believer or dependent on God so far in my life, I'm clueless how exactly can I become independent without turning morally Bankrupt? Being devotee I'm automatically moral &amp; lovingly but When I start believing in experience I become somewhat immoral, without any good feelings. How &amp; Why to be moral without believing in supernatural entity like God? What are the ways to become independent because I want to be moral without being devotee or dependency on the God?
Fire

In Buddhism, fire is used to describe the destructive &amp; harmful mental defilements of greed/lust, hatred/anger &amp; delusion/ignorance, such as in the Fire Sermon.

Being believer or dependent on God so far in my life, I'm clueless how exactly can I become independent without turning morally
Bankrupt?

Yes. Buddhism explains immoral (harmful) mental tendencies occur due to ignorance, not-knowing or cluelessness, as follows:

Monks, ignorance is the leader in the attainment of unskillful qualities, followed by lack of conscience &amp; lack of concern. In an
unknowledgeable person, immersed in ignorance, wrong view arises. In
one of wrong view, wrong resolve arises. In one of wrong resolve,
wrong speech... In one of wrong speech, wrong action... In one of
wrong action, wrong livelihood... In one of wrong livelihood, wrong
effort... In one of wrong effort, wrong mindfulness... In one of wrong
mindfulness, wrong concentration arises.
Avijja Sutta

The rationale here about needing God is similar to a violent dog that needs to be kept behind a fence or in a cage; or a evil person that must be isolated from society in a prison.
In Buddhism, it is taught people have an evil disposition due to nature. We can observe the tendency to merciless violence in animals. People have obviously evolved from animals (rather than were created by &amp; in the image of a god).
Buddhism teaches the minds of people can dwell in different mental states called:
(i) human (moral);
(ii) godly (powerful);
(iii) animal (immoral);
(iv) hungry ghost (addicted); and
(v) hell (suffering).
People who are immoral in nature &amp; behaviour dwell within a mind in the animal world &amp; eventually end up in hell (suffering).

When I start believing in experience I become somewhat immoral, without any good feelings.

Genesis 6.5 of the Bible states:

the Lord saw how wicked everyone on earth was and how evil their thoughts were all the time, he was sorry that he had ever made them
and put them on the earth. He was so filled with regret

This seems to show following the Abrahamic god creates an evil nature. In other words, the immoral feelings are due to how your religion created you, as explained in Genesis 6 of the Bible.
The history of the world seems to show people who believe in a supernatural entity like God are more evil than those that don't. For example, Christians have been at war among themselves &amp; with others for hundreds of years &amp; have destroyed many indigenous cultures with their imperialism. Even today, the American prison system contains more theists than atheists. I would suggest this is because God-believers want to exercise violent power over others; following the example of God as depicted in various scriptures that show God excising violent absolute power. Even the evil of atheist dictatorial Communism was created by Jews, with a violent dictatorial yet classless ideology similar to Judaism. Thus theistic religions have a tendency to attract evil people who lust for power and who want to act on this earth towards the humans as though they are gods.
Unfortunately, the good human people of this earth have to endure these wanna-be gods, like we must do, such as endure the evil politicians who today run the USA and are God-believers, both Christian &amp; Zionist; who finance &amp; arm Saudi terrorists that murder people while screaming: &quot;Allah U Akbar&quot; or &quot;God is Great&quot;.

How &amp; Why to be moral without believing in supernatural entity like God?

In Buddhism, morality equates with harmlessness. Morality is not a commandment or doctrine but, instead, harmlessness. To understand morality, one must comprehend harmlessness. If harmlessness is not comprehended, it is difficult to maintain morality.
Buddhism explains when you are moral, you no longer harm yourself. Being moral is a method to love yourself &amp; benefit yourself.
If you examine with reason &amp; intelligence the behaviours Buddhism considers to be immoral, such as killing, stealing, promiscuous sex, lying, drug taking, gambling, etc, you will find people who engage in these actions bring suffering &amp; problems to their own lives (and, of course, suffering to the lives of others).
For example, men go to war, return with PTSD &amp; even commit suicide. People who steal, end up in prison or lose their jobs. People addicted to promiscuous sex end up with broken relationships &amp; mental disorders. People who lie are not trusted (even though they make money as evil politicians or business leaders). People who take drugs destroy their lives with bad health. People who gamble &amp; borrow money greedily end up ruined.
Therefore, in Buddhism, we reflect or think deeply about the harmful consequences of immoral behaviour.
In addition, in Buddhism, another method to become moral is to develop 'empathy', namely, 'putting oneself in the place of another'. For example:


All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill.

All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill.

One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness
hereafter.

One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness
hereafter.

Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you.

If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you.

When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt
by fire.


Dandavagga: Violence



What are the ways to become independent?

To become independent, the Buddhist scriptures (SN 56.120) explain an 'animal' mind must realise the Four Noble Truths &amp; practise the Noble Eightfold Path to become 'human'.
The full development of moral empathy is explained in the Veludvareyya Sutta, as follows:

&quot;I will teach you, householders, a Dhamma exposition applicable to
oneself. Listen to that and attend closely, I will speak.&quot;
&quot;Yes, sir,&quot; those brahmin householders of Bamboo Gate replied. The
Blessed One said this:
&quot;What, householders, is the Dhamma exposition applicable to oneself?
Here, householders, a noble disciple reflects thus: 'I am one who
wishes to live, who does not wish to die; I desire happiness and am
averse to suffering. Since I am one who wishes to live, who does not
wish to die; who desires happiness and is averse to suffering; if
someone were to take my life, that would not be pleasing and agreeable
to me. Now if I were to take the life of another -- of one who wishes
to live, who does not wish to die, who desires happiness and is averse
to suffering--that would not be pleasing and agreeable to the other
either. What is displeasing and disagreeable to me is displeasing and
disagreeable to the other too. How can I inflict upon another what is
displeasing and disagreeable to me?' Having reflected thus, he himself
abstains from the destruction of life, exhorts others to abstain from
the destruction of life, and speaks in praise of abstinence from the
destruction of life. Thus this bodily conduct of his is purified in
three respects.
&quot;Again [Furthermore], householders, a noble disciple reflects thus:
'If someone were to take from me what I have not given, that is, to
commit theft, that would not be pleasing and agreeable to me. Now if I
were to take from another what he has not given, that is, to commit
theft, that would not be pleasing and agreeable to the other either.
What is displeasing and disagreeable to me is displeasing and
disagreeable to the other too. How can I inflict upon another what is
displeasing and disagreeable to me?' Having reflected thus, he himself
abstains from taking what is not given, exhorts others to abstain from
taking what is not given, and speaks in praise of abstinence from
taking what is not given. Thus this bodily conduct of his is purified
in three respects.
&quot;Again [Furthermore], householders, a noble disciple reflects thus:
'If someone were to commit adultery with my wives, that would not be
pleasing and agreeable to me. Now if I were to commit adultery with
the wives of another, that would not be pleasing and agreeable to the
other either. What is displeasing and disagreeable to me is
displeasing and disagreeable to the other too. How can I inflict upon
another what is displeasing and disagreeable to me?' Having reflected
thus, he himself abstains from sexual misconduct, exhorts others to
abstain from sexual misconduct, and speaks in praise of abstinence
from sexual misconduct. Thus this bodily conduct of his is purified in
three respects.
&quot;Again [Furthermore], householders, a noble disciple reflects thus:
'If someone were to damage my welfare with false speech, that would
not be pleasing and agreeable to me. Now if I were to damage the
welfare of another with false speech, that would not be pleasing and
agreeable to the other either. What is displeasing and disagreeable to
me is displeasing and disagreeable to the other too. How can I inflict
upon another what is displeasing and disagreeable to me?' Having
reflected thus, he himself abstains from false speech, exhorts others
to abstain from false speech, and speaks in praise of abstinence from
false speech. Thus this verbal conduct of his is purified in three
respects.
&quot;Again [Furthermore], householders, a noble disciple reflects thus:
'If someone were to divide me from my friends by divisive speech, that
would not be pleasing and agreeable to me. Now if I were to divide
another from his friends by divisive speech, that would not be
pleasing and agreeable to the other either. What is displeasing and
disagreeable to me is displeasing and disagreeable to the other too.
How can I inflict upon another what is displeasing and disagreeable to
me?' Having reflected thus, he himself abstains from divisive speech,
exhorts others to abstain from divisive speech, and speaks in praise
of abstinence from divisive speech. ' Thus this verbal conduct of his
is purified in three respects.
&quot;Again [Furthermore], householders, a noble disciple reflects thus:
'If someone were to address me with harsh speech, that would not be
pleasing and agreeable to me. Now if I were to address another with
harsh speech, that would not be pleasing and agreeable to the other
either What is displeasing and disagreeable to me is displeasing and
disagreeable to the other too. How can I inflict upon another what is
displeasing and disagreeable to me?' Having reflected thus, he himself
abstains from harsh speech, exhorts others to abstain from harsh
speech, and speaks in praise of abstinence from harsh speech. ' Thus
this verbal conduct of his is purified in three respects.
&quot;Again [Furthermore], householders, a noble disciple reflects thus:
'If someone were to address me with frivolous speech and idle chatter,
that would not be pleasing and agreeable to me. Now if I were to
address another with frivolous speech and idle chatter, that would not
be pleasing and agreeable to the other either. What is displeasing and
disagreeable to me is displeasing and disagreeable to the other too.
How can I inflict upon another what is displeasing and disagreeable to
me?' Having reflected thus, he himself abstains from idle chatter,
exhorts others to abstain from idle chatter, and speaks in praise of
abstinence from idle chatter. Thus this verbal conduct of his is
purified in three respects.&quot;