text:
intellectualism or anti-intellectualism and Buddhism
From my perspective, the Buddha's Teaching is reductive and subtractive. It's experiential and fundamental for knowing how to die well. It's good for transcending the ego by dissolving into all to find freedom from suffering.
The object is not to gain anything. Intellectual knowledge can help but little intellect is required. Sometimes intellect  can get in the way.
One can start a practice by just practicing.
Nobody want's to avoid the labor of hard thought because the practice isn't to think, it's to experience. It's Satipatthana. It's understanding the difference between words or other concepts and experiential reality.
Does the Buddha's teaching require much intellect? What is anti-intellectualism in Buddhism?

I used to be anti-intellectual now I think that it can help most things we try to do, I think of it as a gift. It can still be a curse at times too.

They say confirmation bias is stronger the more intelligent we  are: https://youtu.be/kyioZODhKbE

I have to edit this question.

Maybe one could explore a frame-shift: Not so much: "Buddhism is/isn't intellectual" so much as "Buddhism has/hasnt a definite skeptical component"

I don't think Buddhism is inherently anti intellectual. Theravada's Abhidharma, Late Indian / Early Tibetan Mahayana preserved and developed by Gelugpa - are highly intellectual, to name a few.
It's an old adage in Buddhism that Dharma is medicine for the mind, and particular form the teaching takes depends on student's disposition.
There are certainly schools that grew out of concern that some students obsess over concepts and don't see the forest behind the tree. These schools, like many lineages within Tibetan Kham's Kagyu and Nyingma emphasize personal practice and insist on simple no-nonsense pithy instructions passed in private from generation to generation.
Some schools like Ch'an were born as radical response to then increasingly obsessive and speculative intellectualism, true, but Ch'an is far from being the largest or the most influential school. Perhaps the most famous in the West, exactly for its irrational presentations.
The truths that Buddhism teaches are complex and subtle, but in my opinion totally explainable. It's only a matter of time I think until western culture develops enough insight into things Buddhism taps into, and creates an authentically western intellectual representation of them.
We see it already in various forms of literature on topics as diverse as self-help, emotional intelligence, philosophy of mind, bundle theory, hierarchy theory, and others.

It can sure seem complex. Doesn't the complexity come from  our  ignorance? All the Buddhist concepts just fit right together in such a simple way.

I think the question is a little too broad and vague. Binary, duality questions and standings are not useful. Please read Narjarguna. It’s not his or that,,,.
A work or teaching’s value is in its fruits. Look at the results.
I feel positing Buddhism is not intellectual is ridiculous, and shows a lack of any understanding of the Indian context of the arising of Buddhism, not to mention Buddhist teachings in general. Nothing could be more scientific and analytical the Buddhism. Because the object of study is human consciousness and life, and not gravity that can be epresse mathematically, does not mean it is not scientific. Robert Wright’s new book Why Buddhism is True is on this topic.
All said, there is a significant strain of anti intellictualism in the US, but those whose IQ is 3 digits, should not be shamed to have intelligence and use it.

I can respect that.

Buddhism is middle way between intellectual self-affliction extreme and  intellectual sensual pleasure extreme.
So, buddhism is anti-intellectual self-affliction extreme and  anti-intellectual sensual pleasure extreme. But buddhism is  the middle way intellectualism.

The object is not to gain anything. Intellectual knowledge can help
  but little intellect is required. Sometimes it can get in the way.

I can completely say according to tipitaka history that most of ariya in tipitaka are intellect, high experience, high profile, and intelligence, before they enlighten to be ariya. And for someone who has a very low profile, he has to take a very long time to practice himself for enlightenment.
If you learn commentary and abhidhamma, you maybe say "how many millions of required life for tipitaka study and practicing?"
But deplorably, the most people can take just an easy part of tipitaka, so you can feel like you asked above.
However, whatever you stared from,  little intellect or big intellect, must develop to be big intellect for enlightenment, no exception. That is the reason that why the buddhist have to practice. We practice to be intellect enough for an enlightenment.

According to traditional Buddhadharma, wisdom is not only experience. It is also knowledge. Some of this knowledge has been carefully articulated and some of it has not. It cannot be true that “the object is not to gain anything,” because we obviously need to “gain” insight into the causes of our own suffering, which is specific to us because it is a product of sankhara. Fortunately, the concept of sankhara is fairly easy to understand. Sankhara is the mental (mostly unconscious) process by which means we make sense of our experience. It is only by making sense of experience do we understand (or misunderstand) anything and are we able to do anything (good, bad, or neither), because we cannot do something unless it makes sense to us. The word “sankhara” also applies to the set of beliefs, wishes, feelings, attitudes, skills, and other dispositions that flow or follow from having made sense of something. It is sankhara in this second meaning that causes mental and bodily actions that may be wholesome, unwholesome, or neither. In order to teach Buddhadharma, a person needs to know what they are talking about. In the effort to know what we are talking about, we come up against another reality of the human condition. Given the vast complexity of the human mind and the human condition, any form of articulated wisdom casts light or understanding on a limited set of things and experiences. This is partly due to the fact that the very process of sankhara can address only a limited range of experience. The reality is that, when we apply even a carefully considered and articulated and true statement to a particular but complex situation, we are confronted with questions about how it applies. Hence, the answer to your question, “Does the Buddha’s teaching require much intellect?” For the beginner and the meditator, the answer is “No,” because “Sometimes intellect can get in the way.” But for the teacher of Dharma, the answer is a definite “Yes,” because the teacher needs to be careful about what he has to say to his students about Buddhadharma. There are some teachers of Dharma who believe they never have to be careful. It has been my experience that such teachers can be very charismatic but too conceited to be of value to the student who has substantial questions that he or she is not allowed or afraid to ask.

 Don't intellectualice this (take it for real or self), but use it just as a means (to attain the deathless) for release:
❔Does the Buddha's teaching require much intellect?
This question needs certain counter questions or a frame of common ground:
When taking the common use of the meaning of "intellect", here given by the lagerst collection of common understanding and knowledge under ordinary people:

Intellect is a term used in studies of the human mind, and refers to the ability of the mind to come to correct conclusions about what is true or real, and about how to solve problems. )

In this case, if that is the meaning - thought: Yes!
But that does not mean, that to know, or get known "correct conclusions about what is true or real" or better "correct conclusions about what is not true or not real", eg. 'anicca' (unreal) and to let go of it in understanding that what ever is not real is stress, eg. dukkha, and what ever is dukkha can not be regarded as worthy to grasp, hold on, as refuge, self, eg. 'atta'.
❕❔ How does one gain "correct conclusions about what is true or real" or better "correct conclusions about what is not true or not real"
Here the well-instructed disciple (eg. havinf heard the true dhamma and relays on it) of the Noble ones, on having developed the prerequisites based on right view, e.g faith, saddhā, developes right concentration, as there are four:

"These are the four developments of concentration. Which four? There is the development of concentration that, when developed & pursued, (1) leads to a pleasant abiding in the here & now. There is the development of concentration that, when developed & pursued, (2) leads to the attainment of knowledge & vision. There is the (1) development of concentration that, when developed & pursued, leads to mindfulness & alertness. There is the development of concentration that, when developed & pursued, (1) leads to the ending of the effluents [eg. release].
(1) "And what is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is the development of concentration that... leads to a pleasant abiding in the here & now.
(2) "And what is the development of concentration that... leads to the attainment of knowledge & vision? There is the case where a monk attends to the perception of light and is resolved on the perception of daytime [at any hour of the day]. Day [for him] is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.
(3) "And what is the development of concentration that... leads to mindfulness & alertness? There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.
(4) "And what is the development of concentration that... leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
"These are the four developments of concentration."
— AN 4.41

Having gained right concentration, ckncentration that leads to the ending of the effluents, not possible if still grasping after form (eg. five sense faculties and objects) and the intelect (eg. mind: feeling, perception, consciousness, fabrications) just by merely knowledge, but by direct perception, which requires the doing of what is known and right vision in regard of the path: one looks for one self with proper attention, yoniso manasikāro, knowing where and how to look (e.g.: being well-instucted):
❕ (only if having abounded form at first place!! ⇨ )
.

"If a monk, while keeping track of arising & passing away with regard to [first: 5 sense, form] the eye-faculty , becomes disenchanted with the eye-faculty; if, while keeping track of arising & passing away with regard to the ear-faculty  ... the nose-faculty   ... the tongue-faculty  ... the body faculty  ... the intellect-faculty  , he becomes disenchanted with the intellect-faculty; and, disenchanted, he becomes dispassionate; through dispassion, he is fully released; with full release, there is the knowledge, 'Fully released'; he discerns that 'Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world,' it is to this extent that one is consummate in faculties." [Faculties]

.

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness.
“Disenchanted, he becomes dispassionate.
“Through dispassion, he is released.
“With release, there is the knowledge, ‘Released.’
“He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’” [mv I.6]

.

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

Yeah but intellect isn't the only way to solve problems. Seeing there really is no problem takes mindful attention.

yoniso manasikāro is part of Anapanasati?

4 kinds of concentration... and again: it's only possible for very very seldom Paccecabuddhas, to gain path and fruit without hearing the good dhamma. Even so, no way without intelect (mind), one abonding mind before really penetrate form, will end up in the from wise undesired asaññasatta-realm. Allthought that the Dhamma and "knowledge" needs to be abounded at the end of the path as well, only fools abound the way before having crossed. So don't be an intellectual "smart one", Lowbrow. Or where aside of just intelect

does @Lowbrow think that his ideas come fromm There are good thing to relay on and much lowest. As the Buddha told, to gainanything good, the lowest support are own ideas without really knowing.

"yoniso manasikāro is part of Anapanasati?" What did Nyom thought? Pssible to have right mindfullness without proper attention? Two things are required to gain paths. Which two? To here (or remember) the good dhamma and to have proper attention. Having attention on the four frames of reference is yoniso manasikara, requires it. Observing becoming and decay "in and of itself" is yoniso manasikara. Don't read suttas just "intellectual"! thinking if a certain word s missed, it's not required. Therefore it's good to get instructed and dhammic intelectual: knowing and figure out the way to release.

I dont understand such affinity for the complex. Granted, Buddhism remains very intellectual compared to the methodical Christian beliefs of which I was so accustomed. But why need it be so intellectual? I am looking for the answers to the Universe, not a mensa application.
In fact, I often see complexity as a weakness. Simplicity is, to me, a much greater sign of intellect. Recall the first stanza of the Isha Upanishad:
The Lord is enshrined in the hearts of all.
The Lord is the supreme reality.
Rejoice in him thru renunciation.
Covet nothing. All belongs to the Lord.
Thus working may you live 100 years.
Thus alone will you work in real freedom.
Very simple, but also quite thorough. I find these passages much more insightful than "11 factor formula sensory objects" and the like. They are usually easier to fit into a general philosophy and the latter often contradicts modern scientific methods.
Much of the academic exercise requires matching concepts and terms between different fields and different languages. Therefore being pedantic and taxing over a tight fit makes little sense. Concepts should be kept at the simplest level for understanding as they are carried across different cultures and languages and even times.
One of the most complicated translations involves explaining Buddhist dharma regarding the mind using current scientific knowledge. See also the 5 skanzas of existence. Current methodologies use completely different divisions for taxonomy. So much of the literature developed over the years completely contradicts that which scientists and biologists and doctors and engineers use today.
So I prefer a greater emphasis on simplicity.

Right, that's why I like to stick to the teachings the Buddha said over and over and over again from many angles in the Pali Suttas.

STUDENT: When you talk about contemplating the body and mind,
though, do we actually use thinking? Can thinking produce true
insight? Is this vipassana?
AJAHN CHAH: In the beginning we need to work using thinking, even though
later on, we go beyond it. When we are doing true contemplation
all dualistic thinking has ceased; although we need to consider
dualistically to get started. Eventually all thinking and pondering comes
to an end.

Yes, intellectual capability is required for liberation.

Someone with six qualities is able to enter the sure path with regards
to skillful qualities when listening to the true teaching. What six?
They don’t murder their mother or father or a perfected one. They
don’t maliciously shed the blood of a Realized One. They don’t cause a
schism in the Saṅgha. They’re wise, bright, and clever. Someone with
these six qualities is able to enter the sure path with regards to
skillful qualities when listening to the true teaching.”
AN 6.87

Someone with five qualities is able to enter the sure path with
regards to skillful qualities when listening to the true teaching.
What five? They don’t disparage the talk, the speaker, or themselves.
They’re wise, bright, and clever. They don’t think they know what they
don’t know. Someone with these five qualities is able to enter the
sure path with regards to skillful qualities when listening to the
true teaching.”
AN 5.152

Someone with five qualities is able to enter the sure path with
regards to skillful qualities when listening to the true teaching.
What five? They don’t listen to the teaching bent only on putting it
down. They don’t listen to the teaching with a hostile, fault-finding
mind. They’re not antagonistic to the teacher, and not planning to
attack them. They’re wise, bright, and clever. And they don’t think
they know what they don’t know. Someone with these five qualities is
able to enter the sure path with regards to skillful qualities when
listening to the true teaching.”
AN 5.153

“Mendicants, the appearance of six things is rare in the world. What
six? A Realized One, a perfected one, a fully awakened Buddha. A
person who teaches the teaching and training proclaimed by a Realized
One. Rebirth in a civilized region. Unimpaired sense faculties. Being
bright and clever. Enthusiasm for skillful qualities. The appearance
of these six things is rare in the world.”
AN 6.96

Even a follower by faith, who doesn't have direct meditative experiences, needs to have the faculty of wisdom.

And what person is a follower by faith? It’s a person who doesn’t have
direct meditative experience of the peaceful liberations that are
formless, transcending form. Nevertheless, having seen with wisdom,
some of their defilements have come to an end. And they have a degree
of faith and love for the Realized One. And they have the following
qualities: the faculties of faith, energy, mindfulness, immersion, and
wisdom. This person is called a follower by faith.
MN 70

Why is intellectual capability required for liberation?
The reason for this is that ignorance must be uprooted before liberation can be attained. This is explained by this answer, using the analogy of the South Indian Monkey Trap. The monkey must use his intellectual capability to understand how the trap works in order to free himself from it.


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How to increase will power?
What are some Buddhists techniques by which I can increase my will power? I lack will power which is basic to practice 8fold path. I don't have will power which makes me stray to be consistent on spiritual practices. Please shed light on the ways to increase will power.
Edit: If someone says "You should do AnApan to increase will power" then I need will power to do that consistently AnApan, so such answers doesn't completely help me. Please tell any alternative. Maybe some practice which gradually increases will power.

Will power is very connected with virya - energy. Notice how, when you feel inspired, what they call "on a roll" - you can do things that are normally difficult, easily applying force as needed. In the same vein, when you are depressed and demotivated, doing even the simplest chores requires lots of effort to get going.
So the secret to will power is to develop the faculty of energy (viriyindriya).
Development of energy is not directly emphasized in Pali Suttas but in some Vajrayana schools it is the main practice, esp. in higher tantras.
So, how does one develop energy? In real teacher-student situation, you learn it by watching and imitating the teacher, and from occasional very casual and often sarcastic pithy instructions. To cover all that in a single answer would be impossible, but here is a brief summary of what I was taught:

Vitakka / vicara aka autosuggestion to raise inspiration, e.g. what football/basketball coaches do. It looks silly but it works, esp. if you connect it with emotion.
Wise application of attention - avoid dwelling on "victim-perspective" topics that make you feel hopeless, focus on things you are mastering / have mastered.
Discontinue or minimize activities known to sack energy, e.g. alcohol, masturbation, facebook, arguments.
Mindfulness of the body and overall grace. Learn to always feel comfortable: walk comfortably, sit in comfortable posture, stretch enough, move gracefully etc.
Mental comfort / speed - do not rush yourself, do not beat yourself, give yourself enough respect.
Take responsibility and learn to live on your terms.
Stop seeking outside stimuli (so-called "hunting dog mind"), slow down and find the right practice right where you are, in your everyday activities.
Use Meditation as another chance to stop and get to your senses, as opposed to forcing yourself into something contrived.
Develop stronger core muscles, esp. abdomen.

Out of all these practices, the principal one, and what I will emphasize the most is living on your terms. Maybe because it was the most difficult and eye-opening to me when I learned it.
What weak-willed people do a lot is allowing circumstances or people to rush us or to force us do things we are not Okay with. Instead, we should learn to take responsibility for our lives, take a stance - and methodically live our life on our terms, step after step. If you start on a solid foundation, every subsequent action will build a solid step, and another one and another one. Do not let anyone ever force yourself go against your best judgement, nor go against your judgement because of urgency or time pressure. Do things impeccably to your own standards, look impeccable in your own eyes - and from this will come energy and strong will power.

By meditation. One of successful meditation method is "Anapanasathiya". You have to do is count your breath with full of concentration.

Yes but how do you get the willpower to do Anapana?

@Lowbrow Yes that's why I asked this. Thanks for understanding my query so clearly.

doing Anapansathi, you will practicing to gain willpower. Its not easy. you have to be patience and concentrate on your breath. you have to practice your mind to keep attention. you will not success in your first attempt. keep doing and you will have your willpower in step by step.

Meditation's pros and non-meditation's cons are required first.
Introductions of each meditation in the path of purification already guided whether how to grow the meditation inspiration by pros & cons vision, so you can see there.
For the example, 8fold path meditation, you have to see an introduction of sīla-chapter for sammāvacā sammākammanta and sammāācīva, then start to see an introduction of pathavīkasiṇa-chapter+ānāpānsaati-concentration-maditation-chapter for sammāvāyāma sammāsati and sammāsamādhi, then start to see  an introduction of paññāniddesa-chapter to until the end of book for sammādiṭṭhi and sammāsaṅkappa.
Sammāvāyāma, in 8 fold path, is efforts to stop, keep stop  unwholesome minds, grow, and keep grow wholesome minds. What is mind? sīla mind, concentration meditation mind, and insight meditation mind that is described in path of purification.

Human motivation (will power) is a product of karma (mostly the product of mental decision-making or mental actions performed in response to past experience) that extends back to one’s early childhood and to previous lifetimes. The result of this endless complexity is that what motivates one person does not motivate another. Given this fact of life, there remain two major sources of motivation that remain available. One is to be inspired or motivated by a genuine friend or teacher. The other one is based upon common-sense motivation based upon an explanation of how a meditation works that genuinely makes sense to you (not just to someone else, even a friend). The problem is that such an explanation is very hard to provide (by a Buddhist monk, guru, or psychologist). That is why most meditation teachers cannot provide an explanation except in terms of their personal experience, experience that may be very different from your experience. However, you do have a few options: (1) There are many schools of Buddhism that teach Buddhism in very different ways. Look around. You might find one that you like. (2) Recent developments have occurred in the use of mindfulness by psychotherapists. There are MBSR communities to be found in large cities. (3) You would probably do well to find a psychotherapist who you like and who can deal with suffering caused by a problematic family history. (4) If you are familiar with modern psychology and philosophy, you may consider reading my book on how mindfulness meditation works. You can download the ebook version for a few dollars.

There are good answers here, but I believe they are missing something. Sometimes obstructions in cultivation (eg: lack of willpower) can be "fixed" by creating merit. So if you know the techniques to develop willpower (eg: meditation) but are unable to do so consistently I recommend you go to your local temple and volunteer regularly; most of the people who do this find that they become able to follow the instructions better.

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Establishing What is Not Dhamma
I realized that often, individuals provide insight which differs from typical Buddhist philosophy. For example, people either allude to a self in some way, or deny the dissatisfactory nature of phenomena. They might, in this last case, advise spiritual achievements leading to joy, but not equanimity and detachment.
My question is : what is the best way to recognize such non-Buddhist teachings?
I mean this especially in regards to (1) obviously non-Buddhist teachings (e.g. a person putting forwards an existing self) and (2) seemingly Buddhist teachings (e.g. deviating views on emptiness, compassion).
So: What is the best way to recognize authentic Buddhism?
I think this question is complex, and study and contemplation might be involved, but I am curious as to your answers.
Thank you.

Any teaching that has one or more of the following elements is not the authentic Dhamma:

eternalism (god or self or soul or world is eternal)
annihilationism (there is no self and nothing after death)
an independent, standalone and eternal entity or agent at the core of all experience (the self or the soul)
extreme asceticism
extreme sensual indulgence
does not contain the four noble truths
does not contain the noble eightfold path
promotes non-virtue (killing other beings, lying, stealing, sexual misconduct, intoxication, hurtful speech etc. - typical example is "waging holy war")
promotes wrong livelihood (trade in prostitution, slavery, meat, weapons, poisons, intoxicants etc.)

The authentic Dhamma is the opposite of the above.

See also What teachings do all schools of Buddhism share?

Not in any way to be a trick answer, but in the Pali Cannon, Shakyamuni told followers not to take what he said on his word, or any teacher’s reputation, but to investigate oneself. I treat my Buddhism practice as a big experiment, on myself, testing, trying this or that, this teaching or that, this meditation and find what seems to work. But I don’t settle evers than I have any final answer, but follow what seems to work for me. And, my experience is that the Buddhism path is very personal.

Obviously, at the time of the Buddha, there was an authentic Buddhist teaching that was provided over a 40-year period, although I wonder how much his students would have been able to agree exactly on what that authentic teaching was. Since then, the interpretation of the Buddha’s teaching has long since diversified, rendering different schools of Buddhism incompatible in profound ways. Even within these schools there is disagreement among their experts. The original authentic Buddhist teachings are therefore not recoverable. And there is no way to recognize authentic Buddhism except for the simple and obvious beliefs or dogma. But there is another problem that runs much deeper. Even when an original text, such as the Satipatthana Sutta, is complete, meditation instructions are briefly described without explanation. This presents a serious problem for any modern meditation teacher or Buddhist monk when it comes to teaching modern, well-educated students who want to understand how or why a meditation works. The reality is that the teacher of the Dharma can only provide inspiring success stories. Providing an explanation of any meditation that makes sense has turned out to be extremely difficult. Monks with 10, 20, 30, 40, or even 50 years of meditation experience (such as myself) provide very different explanations. The answer to your question? Even when you find an authentic Buddhist text, you do not find what you need to know, if you are an intelligent and knowledgeable student.

I seek some refuge in science to support the views I follow. This helps me separate the wheat from the chaff behind many ancient explanations found in some suttas and the Dhammapada. The psychology/biology behind sensory deprivation and psilocybin studies offers an interesting examination of the benefits in focus exercises.

I guess there are various forms of Dhamma, for example:

Suttas
Abhidhamma (and other books like the Visuddhimagga)
Mahayana teachings
Contemporary books and Dhamma talks

It was that I had read only contemporary books, i.e. modern authors writing about Buddhism; or, paraphrasing (retelling) doctrine such as the story of the Buddha's life.
Thankfully I  found and have been able to read some more-or-less accurate translations of the suttas (see here and here).
After that (having read some translations of various suttas, from various translators on sites such as  accesstoinsight, suttacentral, and dharmafarer), it seems to me that I may recognise what sounds like true dhamma. The literature is lengthy (i.e. there are many suttas) but maybe it's fairly coherent, with maybe a dozen or so major topics, and maybe some underlying/unifying theme[s].
I also like to read essays about suttas, or which quote suttas.

One way to recognise adhamma is that it seems to contradict what you'd recognize as dhamma.
One example might be, if it makes an assertion like,

This is a war between righteousness and unrighteousness (dharma and adharma) and it is your duty to slay anyone who supports the cause of unrighteousness, or sin.

... then I'd think that's maybe not Dhamma because it seems to contradict the first precept.
Another way, in my own experience, is based on the literary style. For example here is a list of about two hundred Fake Buddha Quotes -- the author commented on each one, so maybe that's a good introduction/explanation as to how to recognise them.
Maybe don't read them all, but scan or skim the list, and read any that seem interesting or borderline: for example if there are any where you ask yourself, "What's fake about that?"

This answer is incomplete in that I won't try to explain how to recognise dhamma (or adhamma) other than the suttas -- so it doesn't do justice to the rest of the tripitaka or to  later (e.g. Mahayana) authors, which are unlike the suttas both in content and in style, so beware of that.
I recommend the answers to What should you do when someone teaches false Dharma? which help to answer this question.
You mentioned examples of "obviously non-Buddhist" and "seemingly Buddhist" teachings. I like to end this answer with a reference to AN 11.12:

"Furthermore, there is the case where you recollect the Dhamma: 'The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.' At any time when a disciple of the noble ones is recollecting the Dhamma, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Dhamma. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
"Of one who does this, Mahanama, it is said: 'Among those who are out of tune, the disciple of the noble ones dwells in tune; among those who are malicious, he dwells without malice; having attained the stream of Dhamma, he develops the recollection of the Dhamma.'

I expect there are Dhamma-talks on this subject, but it's another way to distinguish true and false Dhamma; this is summarized again here:

The Six qualities of the Dhamma:

Svakkhato: The Dhamma is not a speculative philosophy, but is the Universal Law found through enlightenment and is preached precisely. Therefore it is Excellent in the beginning (Sila: Moral principles), Excellent in the middle (Samadhi: Concentration) and Excellent in the end (Panna: Wisdom),
Sanditthiko: The Dhamma is testable by practice and known by direct experience,
Akaliko: The Dhamma is able to bestow timeless and immediate results here and now, for which there is no need to wait until the future or next existence.
Ehipassiko: The Dhamma welcomes all beings to put it to the test and to experience it for themselves.
Opaneyiko: The Dhamma is capable of being entered upon and therefore it is worthy to be followed as a part of one's life.
Paccattam veditabbo vinnunhi: The Dhamma may be perfectly realized only by the noble disciples who have matured and enlightened enough in supreme wisdom.

I think there are some ("false") teaching which sound kind of baffling, aren't really actionable, don't seem to point in any specific direction.
I suspect there's something else important about any statement (dhamma or adhamma) you're considering i.e. the effect it has on you and how it may tend to affect interpersonal relationships.
Some point in a wrong direction: perhaps they are flattery for example, leading to conceit; or perhaps they're meant to make you dependent, by making you doubt any wisdom you have; etc.

"Gotamī, the qualities of which you may know, 'These qualities lead to dispassion, not to passion; to being unfettered and not to being fettered; to shedding and not to accumulating; to modesty and not to self-aggrandizement; to contentment and not to discontent; to seclusion and not to entanglement; to aroused energy and not to LAZINESS; to being unburdensome and not to being burdensome': You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'" — Cv.X.5

And again, just by association with people of right view from one can be expected to gain right view by himself: How to address wrong view?
[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]

All teachings are false teachings. All holy scriptures bullshit.
You cannot know the truth - You can only experience it
After 30 years of study and practice with the best Gurus India could offer, Sidhratrra only got disappointment and disillusionment
 Buddha is a state of mind, not a state of knowledge.

See also Should this 'zen type' answer be deleted?

Chris - You may delete the comment but you will never delete the truth

See also Answers vs Advice however -- if the question is "how to recognise non-Buddhist dhamma?" then "there is no (true) Buddhist dhamma" isn't exactly an answer to that question, IMO.

Is like asking "how to recognize a flying elephant" because you saw Dumbo in a movie once. Buddha acknowledged the perils of dhamma and consequently never wrote anything down (same as Jesus) being afraid is going to turn into dogma. Those are the facts and Buddha was right Ego will corrupt even the purest of teachings.- and please allow compassion for my trespassings I'm still not where I aim to be

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text:
What are the conditions necessary for Nibbana?
This question is pretty straight forward.
Suppose I wish to attain Nibbana then what are the conditions which I must fulfill in order to attain Nibbana?

What are the conditions necessary for Nibbana?

This answer is pretty straight forward.
Practice and perfect the Noble Eightfold Path as laid out by the Buddha. When perfected, the Path Consciousness takes Nibbana as an object.
It performs four distinct functions, i.e.; "fully understanding Dukkha, abandoning the origin of Dukkha, realizing Nibbana and cultivating the Noble Eightfold Path".

Is Nibbana guaranteed after perfecting the Noble Eightfold Path ?

In the Nagara Sutta, the Buddha teaches how he discovered an ancient Path, the Noble Eightfold Path, and by following it he came to experience the cessation of aging and death (conditioned reality).

"... So too, bhikkhus, I saw the ancient path, the ancient road travelled
  by the Perfectly Enlightened Ones of the past. And what
  is that ancient path, that ancient road? It is just this Noble
  Eightfold Path; that is, right view, right intention, right speech,
  right action, right livelihood, right effort, right mindfulness, right
  concentration. I followed that path and by doing so I have directly
  known aging-and-death, its origin, its cessation,and the way leading to its cessation ..."
-- SN 12.65: The City, p. 603, Bodhi transl.

Is Nibbana  guaranteed after perfecting the Noble Eightfold Path ?

It is stated that "The stage in the Path where there is no more learning in Yogachara Abhidharma, state Buswell and Gimello, is identical to Nirvana or Buddhahood, the ultimate goal in Buddhism." (That quote comes from wikipedia, with several sources which you may trace.)

@DheerajVerma. I completely forgot about your comment-question, sorry about that. I have updated my answer.

From a Theravada perspective, in order to attain Nibbana (the fourth and final stage of enlightenment), you generally need to pass through the first stage of enlightenment, which is the fruit of stream entry.
In this YouTube video, Ven. Dhammavuddho explains the characteristics of a sotapanna (stream winner) and explains how to get there. He quotes from many suttas to support his points.

The experience of nibbana for the first time happens at the first stage of awakening, other wise known as stream entry.
The practices leading to stream entry are encapsulated in four factors:

Association with people of integrity is a factor for stream-entry.
  Listening to the true Dhamma is a factor for stream-entry.
  Appropriate attention is a factor for stream-entry.
  Practice in accordance with the Dhamma is a factor for stream-entry.

— SN 55.5
The practice leading to disenchantment, dispassion, and release follows a stepwise path of cause and effect.

"Now, I tell you, clear knowing & release have their nutriment. They are not without nutriment. And what is their nutriment? The seven factors for awakening... And what is the nutriment for the seven factors for awakening? The four establishings of mindfulness... And what is the nutriment for the four establishings of mindfulness? The three forms of right conduct... And what is the nutriment for the three forms of right conduct? Restraint of the senses... And what is the nutriment for restraint of the senses? Mindfulness & alertness... And what is the nutriment for mindfulness & alertness? Appropriate attention... And what is the nutriment for appropriate attention? Conviction... And what is the nutriment for conviction? Hearing the true Dhamma... And what is the nutriment for hearing the true Dhamma? Associating with people who are truly good...

https://www.accesstoinsight.org/lib/study/into_the_stream.html

That is so true. I fulfill most of them. I associate with people of integrity . I listen to true Dhamma. I put appropriate attention. However I am not sure what is meant by practice in accordance with the Dhamma? Can you pls explain?

please check the provided link for full explanation.

A slightly cheeky thought: it's not about fulfilling conditions, but rather removing conditions.  In practice, cultivating good conditions yields good results (and thus this is prescribed as part of the path), but ultimately the unconditioned needs no conditions.  When a fire burns out because its fuel is exhausted, it vanishes.  All that remains is the vanishing.

I did not understand what you meant by "All that remains is vanishing". I think all that remains is not vanishing but the knowledge of how to make a fire vanish. And existence of such a knowledge comes from the fact that even after Nibbana Buddha was able to teach how to extinguish the fire of self. His own fire subsided but he knew how to make the fire vanish.

I assume he refers to the removal of fetters or asavas (and cessation).

@Dheeraj Verma, Just what I felt was an evocative turn of phrase.  The fire doesn't need any help in vanishing; it vanishes because it is empty of inherent existence and when the conditions allowing it to burn are gone, the fire goes out.  This is the unconditional nature of all conditioned phenomena, whether it be a fire, what I think of as 'me' or, indeed, suffering.  Nibbana is sometimes translated as "blowing out" or "extinction", so in a sense, Nibbana is already the true nature of things and the path of practice does not bring it about, but rather clears away what obscures it.

As Upasak inb4dead told.
There are no conditions for Nibbana. Nibbana is unconditioned.
To possible reach the Unconditioned, one needs to hold on, put into, increase the conditions to let go of them.
One needs to have upanissaya (strong conditions) and give into strong condition causes (upanissayapaccayena). Of which causes are conductive and which not, how to foster, increase, develop... conductive causes, all of that is what the whole teaching are about.
The Essence of the Dhamma might be useful, since the Unconditioned is not to be reached without giving conditions to attain.
[Note: This is a gift of Dhamma, not meant for commercial use or other lower wordily gains by ways of exchange or trade]

I can’t disagree with any others answers advocating this or that practice. But what jumps to my mind is the Buddhist teaching all conditioned things - those arising from causes* and conditions are impermanent. Thus ultimate extinguishing, Nimbanna, is beyond conditions or causes. But, as one uses a raft to cross a river and then abandons it, causes and conditions may be used to reach the unconditioned, and uncaused, which I think cannot be spoken of, or should not if it could be.

Do you mean to say that Nibbana can be attained not only by following causes and conditions but also by spontaneous occurrence ?

One who attains Nibbana has extinguished ten fetters:

“Bhikkhus, there are these ten fetters. What ten? The five lower fetters and the five higher fetters. And what are the five lower fetters? Personal-existence view, doubt, wrong grasp of behavior and observances, sensual desire, and ill will. These are the five lower fetters. And what are the five higher fetters? Lust for form, lust for the formless, conceit, restlessness, and ignorance. These are the five higher fetters. These, bhikkhus, are the ten fetters.”
-- AN 10.13

To extinguish these fetters, one practices the eightfold path. Or, more comprehensively, one practices and fulfills all factors of the Bodhipakkhiyādhammā.

Question does not apply.
Nibbana is unconditioned, uncaused, unmade.
The proper question would be what are the conditions for cessation of All/aggrigates

The condition for Nirvana is "suchness". The condition for suchness is having no conflict between "is" and "should". The condition for no conflict is insight into the nature of things. The condition for insight is study and practice of Noble Eightfold Path.


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Talents/Skills we possess as Humans
I have a strong desire to be an actor but I don't possess such skills... So is it possible that after reincarnation I come back in a body/form with acting skills. (I know this is a childish question but please help me)
I really want to know.

You can be reborn in this life as an actor. In a fundamental way, life is like a stage and we are the actors in the play. I guarantee you that your desires will lead to results.

Yes, if you can accept to born in hell after an actor's life. Because an actor is a mijjhā-ajīva in 8-mijjhā-magga, akusala-kammapatha-offense career that buddha said "reborn in hell", 7th of 10 akusala kammapatha.
you just expect and attention at actor's life in every time  of your life, especially when you making a merit.
I love to sing and act like you, but I try to avoid to be in this career. Because they are direct hindrance careers for the meditations.

Related: The question "Will actors really go to hell?"

Light,
The skill, actually being very mindfull and hold on certain mind states, which are required for an actor, are the same means one would use in the practice of the path to liberation.
So best if one starts to become a real actor here and now. One able to set his mind by will1 on every kind of way of thinking. Good to train that, and good to memorize the text. Best try to be a Dhammic actor.
There are at times, as far as seen, many monks and nuns public visible, who have been actors before.
Start to act like a Noble One. Right here and now. Train it all day and night, everywhere.
Becoming an Arahat means to become a real actor, not limited in his freedom of appearing, taking on what ever skillful profile at wish and is therefore regarded as real Star.
What character would you like to act? Buy acting is one called great.
And the meaning of that goes rightdirect to the main question: Talents/Skills we possess as Humans
Not by birth is one a human with inherent skills, but by deeds, by acts, one can be rightly called human. So if not a sillful actor, not much chance to be rightly called on with human skills:

O! Gotama, we have a dispute on birth.
  Bhāradvāja says 'by birth a Brahmin is made'
  And I say 'by actions a Brahmin is made. '
Vāseṭṭha Sutta: To the Brahmin Vasettha

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

The advice given by Ajaan Lee Dhammadharo in his essay "The Skill of Release" should be helpful to you:

When we're true in what we do — when we don't stop or grow lax or give
  up — the results, even if they show up slowly, are bound to be great.
  The fact that they are all growing at once is what makes them slow.
  It's like a tree with lots of branches to protect itself and give lots
  of shade. It's bound to grow more slowly than a banana tree, which has
  only one stem and gives good fruit, but is exposed to lots of dangers.
  Some people get results quickly; others more slowly. The slower people
  shouldn't compare themselves or compete with the quick ones. The quick
  ones shouldn't compete with the slow ones. It's like polishing boards
  and mirrors. Polishing a mirror so that you can see your reflection in
  it doesn't take all that much talent, because the nature of the mirror
  is already reflective. But to polish a board so that you can see your
  reflection in it, even though it may take a long time, is a sign of
  real expertise.

This basically means that you should have determination and perseverance towards achieving your goals, in this very lifetime. And don't compare yourself to those much better than you, for their path would be different from your's. Of course, some goals may not make sense, for e.g. if I wasn't born in the USA, then I cannot become the President of the USA.
In MN57, the Buddha said of the ascetic who had taken the vow to live like a dog, that if he lived his life behaving like a dog, thinking like a dog and having the mind of a dog, fully and without break, then he will be reborn in the company of dogs in future, if his vow is successful.
So, similarly, I would surmise that if you vow to become an actor, and take the effort to try to become an actor, study acting, practise acting, thinking like an actor etc., fully and without break, then you could be reborn in a destination where it is conducive for you to become an actor and also possess the talent of acting. Such is speculated of child prodigies too.

It is not a childish question at all.  Buddha guaranteed you will get or become whatever you want if you have, faith (saddha), precepts (sila), knowledge in Buddha's teachings (sutta), giving (jacca) and wisdom (panna which is either meditation or seeing raise and fall of all things.  It is in sankharuppatti sutta.
Other things Buddha said would help which I don't remember the name of sutta, you will be successful in whatever your intention if you have ; precepits, living not far from jahnna, have vipassana,  stay in sunyata.
Good luck with your goal.  And if you are a Buddhist, don't forget to work towards becoming a stream enterer too.  Its a guarantee destination even after you get what you want or want to be.


text:
Searching for a Pali sutta where Buddha said "Enough!" to rebirth speculations
There is a sutta where a man kept asking the Buddha about forecasting destinations or future lives or something similar and the Buddha said to the man: "Enough!" and exhorted the purpose or goal of the holy life is to be dispassionate.
Can someone help me locate this sutta? Thanks

SN 42.3 (To Yodhajiva The Warrior) and SN 42.2 (To Talaputa the Actor) both contain the phrase,

"Enough, headman, put that aside. Don't ask me that."

The reason why he says "enough" seems to be that he doesn't want to have to tell them that they'll be reborn in hell or the animal realm.
The sutta to the Warrior includes a warning against wrong view; and the sutta to the Actor a warning against delusion, passion, intoxication and heedlessness.

what is a "headman?"

@brothereric The word is gāmaṇi which means something like "leader". It refers to leaders of groups of people (warriors or actors in these instances).

In the Kukkuravatika Sutta (MN57), there are two ascetics who talk to the Buddha. One ascetic (Seniya) had taken the vow to live like a dog and the other (Punna) had taken the vow to live like a cow.
Punna asked the Buddha what would be Seniya's future destiny, having taken the dog vow, and the Buddha replied:

"Enough, Punna, let it be! Don't ask me that."

And vice versa.
On being compelled further, the Buddha stated that the one who lived his life behaving like a dog, thinking like a dog and having the mind of a dog, fully and without break, will either be born in the company of dogs in future, or in hell. And similarly for one who lived his life behaving like a cow.
As ChrisW has said, the reason why he says "enough" seems to be that he doesn't want to have to tell them that they'll be reborn in hell or the animal realm.

MN 79 is close but is probably not the sutta:

Udāyī, someone who can recollect their many kinds of past lives, with
  features and details, might ask me a question about the past, or I
  might ask them a question about the past. And they might satisfy me
  with their answer, or I might satisfy them with my answer. Someone
  who, with clairvoyance that is purified and superhuman, understands
  how sentient beings are reborn according to their deeds might ask me a
  question about the future, or I might ask them a question about the
  future. And they might satisfy me with their answer, or I might
  satisfy them with my answer.
Nevertheless, Udāyī, leave aside the past and the future. I shall
  teach you the Dhamma: ‘When this exists, that is; due to the arising
  of this, that arises. When this doesn’t exist, that is not; due to the
  cessation of this, that ceases.’

Adding an answer here as I think the two answers posted so far address a slightly different thing (the Buddha putting an end to the discussion because the news is going to be unpalatable and perhaps unhelpful to the audience) rather than what the spirit of the OP's question might be (because the question is rather indeterminate and not worth speculating on for that reason).
The closest I can think of is the Acintita sutta, Aṅguttara Nikāya 4.77 where the Buddha lists the 4 imponderables (acinteyya). One of them is the precise working out of the results of kamma. I.e., the futility of speculating about the exact effects of any given kamma. And of course, the nature of one's rebirth would be included in such effects.
This, I think counts as an example although he did not use the words "Enough!" as he did in other Suttas such as the Kukkuravatika Sutta.

Maybe the idea of such existing was mixed up with the occation where a monk told the Buddha that he would leave the holly life if he would not tell him whether there is a "Self" or not. In such way confronted the monk got hardly rebuked an asked if the Buddha ever told that he teaches, will teach such. (Link, later?) Going then back to his usual way of teaching dispassion.
But of course, to speculate about futher existences, likewise past or present, lies in the sphere of "I-making" (papanca, or craving-verbalisations). Of which my person guesses that the thought such "Enough" statment like in the OP-Question derives from.

"This is how he attends inappropriately: 'Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future?' Or else he is inwardly perplexed about the immediate present: 'Am I? Am I not? What am I? How am I? Where has this being come from? Where is it bound?' (MN 2]
there are 108 craving-verbalizations.
"This, monks is craving the ensnarer that has flowed along, spread out, and caught hold, with which this world is smothered & enveloped like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, & bad destinations." (AN 4.199)

The fact that "selves" get reborn is at least no encouragement to seek for it, and as also mentioned in the question: the Buddhas teachings are about getting dispassionate with1 all kinds of becoming. It (notion of self and it's possible harm or support) just used as a governing prinziple to gain a good notion of self. When ever there is no more notion of any self indentification then such as rebirth has come to an and.
Of course it is nonsense to speculate about "what" kind of rebirth if still subject, if there is still a condition for it. Of what rebirth one may gain next, the Buddha described with the falling of a stick thrown into the air, one time falling on this end, then this, or on the side (link later) But in regard that certain actions give certain results on ones being, when ever such may ripe, and there is rebirth if the is the condition for it, in this regard the Buddha was clear and did not let any door for speculation but encouraged one with it to better take the secure way and let short timely "fortune" and "misfortune" better behind: in putting an end to birth.
[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]

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text:
What is Right View, and how can it be applied in the contemporary world?
I am looking specifically for an easily accessible summary of Right View, and how it can be applied in a contemporary setting. For instance, how might Right View be used (or not) to approach daily work and lifestyle frustrations?

In your daily life, as you go about things, just observe and analyse any negative thought arising in the mind without acting in response to them. One does not need a specific spot or time to do this. Whenever a negative thought arises in the mind, one has to observe and analyse it right away as a fire needs to be extinguished instantly. This way one is able to turn one’s “bad” days in to “good” days. One is able to spend the day with happiness.
One who goes on experiencing happiness through the observation and analysis of one’s thoughts realise one day that happiness and suffering are merely feelings emerging in the mind and it would be prudent to eliminate any feeling associated with happiness or unhappiness. Until one reaches this stage, one needs to continue with the approach of observing and analysing the thoughts with patience. This is Right View in practice, and is the only way for true happiness.
@UrsulRosu rightly pointed out that it is also Right Effort and Right Mindfulness. The ultimate meaning of samma dhitti (right view) is ascertaining the supramundane truth. What involves in the category of supramundane truth? It is the understanding that everything existing in the world is subject to anicca. One who comprehends the supramundane truth in everything based on anicca, dukkha and anatta could definitely attain the supreme bliss of Nibbana. His/her mind would no longer be in a state of burning – the  mind is totally relieved of burning and heat. We, now, realize the importance of leading a life based on the principles of sacca, dhamma, dhiti and caga in order to achieve mental peace at all times.
Then @SarathW noted that the right view cannot be practiced in isolation - that it has to be practiced in conjunction with whole Noble Eight-fold Path. This is true. Right view is the penetration of the truth of the teaching in one's own immediate experience.the Buddha calls right view the forerunner of the path (pubbangama), which gives direction and efficacy to the other seven path factors, yet it cannot be practiced in isolation.
The Awakened One described kaya’, ‘vedana’, ‘citta’, ‘dhamma’ individually for the sake of detailed analysis. Otherwise all four methods function in a single mind. As a thought arises in the mind, one of the following is prominently discernible: a) Actions of the mind; b) Feelings of the mind; c) The way how these feelings are grasped; d) Mental factors (dhammas = ) resulting from action / feelings of the mind.
Kayagata-Sati signifies the practice of watching the mind mindfully. We need to observe what is prominent in a given time. No matter what type of a process arises in the mind for us to observe, our objective should be to observe any process without greed (lobha) or aversion (dosa).
When one engages in the practice of watching the mind with mindfulness for some time, it becomes an involuntary habit. You can name this as “energy” (viriya) if you like. When one keeps watching the mind with mindfulness, mind distances itself from unhappy, uncomfortable feelings and reach the state known as “Samadhi” (concentration). Samadhi is a mental state associated with lucidity, serenity and unification of mind.
Samadhi is a mental state that every Buddhist should experience and could experience. When one observes the mind with mindfulness, one is able to distinguish between wholesome and unwholesome mental changes followed by happiness and unhappiness. This enables one to determine the wholesome thoughts that need to be cultivated and maintained at any cost. This particular knowledge resulting from the exercise of watching the mind is referred to as “wisdom” (paññā).
When the Mind is analytically observed to understand the existence of raga (greed), dosa(hatred), moha (delusion), mana (conceit), and ditthi (wrong view), mental suffering begins to subside gradually. Saddha (faith), sati (mindfulness), viriya (energy), Samadhi (concentration) and paññā (wisdom) begin to arise in the mind instead. Happiness begins to take a firm hold on the mind. Anyone has the potential to establish a happiness-based mind in this manner and engage in day to day affairs.

It is also Right Effort and Right Mindfulness :)

You are right @UrsulRosu. So I am going to add to my answer. Do give me an hour or so & I will add to it. :)

Actually, the right view cannot be practiced in isolation. It has to be practiced in conjunction with whole Noble Eightfold Path.

As for the Right View, if I had to boil it down for a twelve-years-old, I would say something like:
Nothing in this life really matters, but the pain we all feel is real pain nevertheless. Nothing in this world, nothing at all, has absolute value worth fighting over or of causing pain to others. The only thing that really matters is our pain. Can we live with less pain ourselves, and help others live with less pain? That's the only thing that really matters, everything else is games. Remember this every time you make a choice, big or small. Especially if you find yourself pushed to take sides in an argument or to get engaged in a new project.  How does it affect your life and especially the lives of others? Will it bring relief or will it turn someone's life into psychological hell? However it looks to you now, it will certainly feel very real to whoever has to experience it. Therefore in everything you do, in things big or small, remember: nothing really matters, except pain.
Of course, this is based on the canonical definition of the Right View that says:

"And what is right view? Knowledge with regard to pain (dukkha), knowledge with regard to the origination of pain, knowledge with regard to the cessation of pain, knowledge with regard to the way of practice leading to the cessation of pain: This is called right view."

and

By & large, Kaccayana, this world is in bondage to attachments, clingings, & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on 'my self.' He has no uncertainty or doubt that, when there is arising, only pain (dukkha) is arising; and that when there is passing away, only pain is passing away. In this, one's knowledge is independent of others. It is to this extent, Kaccayana, that there is right view.

Good answer Andrei. That is how I practice right view in my daily life. In short, I see the Anicca, Dukkha and Anatta in this existence. Not in a negative way but as the reality as it is and it make me a happy person.

That's right, nothing negative about it!

No need any applying, because it is called kammassakatā-right-view, that is a base of  concentration-right-view and insight-right-view.
So, you can see it in many sutta for lay people in tipitaka. Because in my opinion, kammassakatā-right-view is sīla-right-view and dāna-right-view.

I am not familiar with the term you use. Are you referring to Lokiya Samma Ditthi and Lokuttara Samma Ditthi?

no, kammassakatā-right-view is a part of Lokiya Samma Ditthi. lokiya-sammādiṭṭhi=kammassakatā-sammādiṭṭhi+jhāna-sammādiṭṭhi+vipassanā-sammādiṭṭhi. Lokuttara-sammādiṭṭhi= magga-sammādiṭṭhi+phala-sammādiṭṭhi+paccavekkhaṇa-sammādiṭṭhi.
https://buddhism.stackexchange.com/a/2932/10100

Yes, it is a good description of Samma Ditthi by Ven. Yuttadhammo. Why is he not posting in this forum anymore?

I don't know. I respect the tipitaka memorizer from pa-auk monastery.

@SarathW Ven. Yuttadhammo announced his decision here.

There are so many views that are right according to dharma.  In my opinion, a view of impermanent of 5 skandha is top of the list.  Since it has power to change a person from run of the mill to a faith base stream enterer.  This also matches where Buddha talked about order of return of good karma from giving to animals to top of the list, perception of anicca (perception of impermanence).  How it perception of impermanent to be use?  to focus on.  for example, when you read a good book, you might not hear a fire truck with siren driving by, even though mechanism of your ears receive the vibration.  This because we perceive only what we want to.   Focus on changes.  easiest for me is anger.  it comes and goes very quickly.  Pay attention on how/when it disappears when someone cut you off on the road.

Earliest Buddhist texts I think define right view as seeing, understanding, and realizing three characteristics of this world and life:
1) All things are impermanent and continuously changing
2) (because of number 1 and our grasping at things that are ephemeral) there is an undercurrent of dissatisfaction and unsatisfactoriness in life.
3) All things, a person, and the world we live in is without an inherent self (selfless) (though we do experience an experiencial self of ourself and the world).
I find the third the most subtle and useful.

Ian,
by ways of thinking, one cleans his mind, reminding on right view, leading to right resolve:

"And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action."
— AN 10.176

If reminding on just this, in each situation, there will never be any trouble in addition, to that what might just rippe for possible end (if not wrong grasped and continued with it) accure.
[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]


text:
Buddhism practices on decease
I have a couple of questions due to a recent unfortunate event that had happened, happy if you guys could share your view base on your practices.
1) How does a Buddhist cope with grief and loss? Is there any most effective way that would helps eliminating the pain a little lesser?
2) In Theravada Buddhism, does one practices having vegetarian for 49 days after passing of a family member?
3) In Theravada Buddhism, does transferring merit to the decease works? Like chanting, donation, charity and etc.
Thanks and sadhu sadhu sadhu.

Sunset_Limited
(1) It's good to remember Kisagotami Theri and Pañcasata Patacara: The Soothing of Grief and all the teachings about the cause of suffering: "Beyond Coping: The Buddha's Teachings on Aging, Illness, Death, and Separation"
(2) It's good to keep the Uposatha as long as possible.
(3) Sure, not that one might get like a piece of cake, but what ever the departed might be able to take as possibility. For their best possible wellbeing in the future, one looks after providing to keep the Dhamma alive. Read more: [Q&A] How can merit be transferred? and [Q&A] Hungry ghosts and food offerings to the dead, [Q&A] Body feels like crying - Death of beloved
Practicing metta, possible start with the beloved and then expand it is good. To bring alms food to monks and dedicate it, is good. It's in buddhist countries usual to give sets of house tools, starting from glas, pot, ... to what ever good for a new house hold, dedicate it as present for the departured and give such to monks.
It's good to have a small shrine for ones ancestors and other spirits near and to give best aways a share before eating. (one might put the food firt on this place, offer it, and the ask to take it, before eating one self). Reminding that ever new appearing living being around could be ones previous beloved, is a very good present best act, taking them as such and avoid harming best possible.
Also a retreat and/or attentive talks with wise monks or nuns are conductive.
[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]


text:
After samadhi what?

Last year I experienced samadhi, full state of awareness. Mind's
  thoughts stopped for days and I can't describe with feelings and words
  the complete experience.

It was like the wheels of my mind stopped. I was living the present moment very loud. It was like I was standing on top of my head and my conscioussness was dramatically expanding.
I wasn't practicing anything and I had no idea what it was until someone who was in the same state since his birth explained to me.

Before come to this, a few days ago I had some scary lucid dreams
  with dream paralisis.
Then 11:11 synchronicities on my clock

I've seen light in the dark. And it was not coming through my eyes.
The experience of samadhi lasted a few days and it had a curve and a peak. I felt like the third eye was openned. And I still can't believe that I'm talking about all these things.

In it's peak I felt like I was living in the moment for first time in
  my life.

There was no past or future, it was just now.
And everything was so calmful and alive... and there was nothing to worry about.
And I knew that I could be whoever I wanted to be no matter what. Like I was in deep sleep since I was a kid and I finally woke up.
I knew that I could change and improve and manipulate my body and my mind like a toy.
No skills, no title, nothing was impossible, it was just a matter of choice.
I felt like everything including me were connected.
It is difficult to describe exactly how I felt... but  It was like i could feel the vibrations of everything around me from a distance. I could hear high frequencies when someone was focusing in me. I could see green auras orbiting in the air.
I was looking the world outside and everybody was like zombies of their own minds. And I realized that I used to be like them too.
Everything was so clear and easy to understand without thinking at all, like in Limitless movie.
It was like I was sleeping in my entire life and I finally woke up in the real world.
Everything was so real... I had no good or bad feelings, no thoughts, just consciousness in an epic level I didn't know that ever existed.
I was looking the trees, the birds and the fountain like I had never seen anything like this before. And they were stunning.
No word was coming in my mind, no thought, nothing. But I could easily participate in a high quality conversation without using my mind at all. But I didn't want to talk, I just wanted to listen. For first time in my life I wanted to listen... ONLY!
But I had my senses increased at 100000% and I felt my body and my mind like a cheap version of my real self. I felt my body like a human avatar for my soul. I was not sure about god etc... till then. I realized that everything is much more than we understand.
My body and my mind was like a toy. On top of my head with a distance of the physical body was my new self that could easily manipulate my physical mind and body just by desire.

So... what was it, where it came from and why?   and last but not
  least... what's next?

by the way I need to mention that I don't take any drugs.

There are many incidents of "spontaneous awakening" or "sudden awakening". You can find descriptions online, along with video interviews, such as at "Buddha At The Gas Pump". A researcher is doing work on "Persistent Non-Symbolic Experience", Dr. Jeffrey Martin at Harvard I think. Look for info on Nonduality also, there are many web sites about that, and discussion areas available.

Congratulations! You have been blessed. To investigate 'what's next' you might listen carefully to the teachings of the sages and masters. Rupert Spira, Mooji or Sadhguru on youtube might be a good start. From the Buddhist literature.I'd be tempted to suggest checking out the poetry of Zen master Hongzhi, but you're spoiled for choice..

Buddhist meditation is not clinging to (i.e., not getting infatuated about) experienced phenomena.

Last year I experienced samadhi, full state of awareness. Mind's
  thoughts stopped for days and I can't describe with feelings and words
  the complete experience.

This is a type of samadhi. Samadhi is the absence of thoughts, just like an orange is orange in colour. Why are you making a bid deal about something that is totally normal?
Samadhi is the absence of thinking therefore why have you now engaged in a path that is totally the opposite of samadhi, which is thinking about samadhi rather than dwelling in samadhi?

It was like the wheels of my mind stopped. I was living the present
  moment very loud. It was like I was standing on top of my head and my
  conscioussness was dramatically expanding.

The thinking of the mind stopped. Consciousness expanded. This is normal. But now the wheels of the mind have started up again by asking these questions.

I wasn't practicing anything and I had no idea what it was until
  someone who was in the same state since his birth explained to me.

I think anyone who believes they have been in samadhi since birth is probably crazy. I would ignore them.

Before come to this, a few days ago I had some scary lucid dreams
  with dream paralisis.

Dreams are just mental fabrications. In sleep, spiritually, changes of consciousness can occur due to changes in neurology. Whatever happened is just ordinary. Nothing to be infatuated with.

I've seen light in the dark. And it was not coming through my eyes.

This does not matter. What matters is to view all experience with equanimity & non-attachment.

The experience of samadhi lasted a few days and it had a curve and a
  peak. I felt like the third eye was openned. And I still can't believe
  that I'm talking about all these things.

The impression here is of reading too many books & imagining too many things. If the mind really had samadhi for 3 days, the mind would be calm.
Did you take drugs?

In it's peak I felt like I was living in the moment for first time in
  my life.

Again, reading too many book, maybe by Eckhart Tolle.

There was no past or future, it was just now.

In reality, there is no real past & no real future. Why are you flabbergasted over what is real?

And everything was so calmful and alive... and there was nothing to
  worry about.

Your mind does not sound calm to me.

And I knew that I could be whoever I wanted to be no matter what.

Yep... as i suspected, reading too many books or listening to too many gurus.

Like I was in deep sleep since I was a kid and I finally woke up.

If you woke yup, why are you asking these questions on the internet?

I knew that I could change and improve and manipulate my body and my
  mind like a toy.

If so, what are you not controlling your mind, now?

No skills, no title, nothing was impossible, it was just a matter of
  choice.

Wow... you sound brainwashed by some new age teachings. Again, if you could do the impossible, why are you here asking these questions?

I felt like everything including me were connected.

You felt like you were Jesus Christ or Sai Baba, it sounds like.

It is difficult to describe exactly how I felt... but  It was like i
  could feel the vibrations of everything around me from a distance. I
  could hear high frequencies when someone was focusing in me. I could
  see green auras orbiting in the air.

The "I", "I", "I", is getting tedious and unrelated to Buddhism. There is a Hindu forum you can ask your question on, if the mind is unable to give up delusions of "I".

I was looking the world outside and everybody was like zombies of
  their own minds. And I realized that I used to be like them too.

But now you are the next Messiah & World Saviour? Now you will write books, make videos, be a guest on Oprah and have thousands of zombies follow you as your disciples?

Everything was so clear and easy to understand without thinking at
  all, like in Limitless movie.

If so, why now without understanding?

It was like I was sleeping in my entire life and I finally woke up in
  the real world.

You sound confused to me & lacking peace. When my mind 1st experienced peace in meditation, it remained peaceful after that. I was amazed peace actually existed because previously I felt there was no such thing as peace. Meditation was about "peace" to me rather than about "awakening". I think you have been reading too many books or listening to too many gurus. When the mind knows peace, it remains dwelling in that peace & that peace is a functional (rather than dysfunctional) state.

Everything was so real... I had no good or bad feelings, no thoughts,
  just consciousness in an epic level I didn't know that ever existed.

The infatuation currently occurring to your mind shows your mind did have good feelings, otherwise you would currently not be drunk on whatever experience you imagine you had.

I was looking the trees, the birds and the fountain like I had never
  seen anything like this before. And they were stunning.

If they were stunning, there was good feelings.

No word was coming in my mind, no thought, nothing. But I could easily
  participate in a high quality conversation without using my mind at
  all. But I didn't want to talk, I just wanted to listen. For first
  time in my life I wanted to listen... ONLY!

So what?

But I had my senses increased at 100000% and I felt my body and my
  mind like a cheap version of my real self. I felt my body like a human
  avatar for my soul. I was not sure about god etc... till then. I
  realized that everything is much more than we understand.

As I said, reading too many books. Avatar & soul are not related to Buddhism.

My body and my mind was like a toy. On top of my head with a distance
  of the physical body was my new self that could easily manipulate my
  physical mind and body just by desire.

Mentally, you currently appear unstable; sounding like you believe you are the many manifestations of Krishna or Brahma.

So... what was it, where it came from and why?   and last but not
  least... what's next?

Why don't you ask your friend who has been in samadhi since birth? Otherwise, if you wish to practise the Buddhist path, simply let it all go; simply stop clinging to whatever experience the mind had; which means giving up all of the "spiritual materialism/egoism" that is currently occurring. Whatever was experienced is the past and the past is now over. Remember, you claimed there was no past. In Buddhism, if a beneficial mental state cannot be maintained then it is worthless.
In summary:

Samadhi (lucid unified consciousness) occurs when the mind stops thinking & lets go, which can occur in  formal meditation, spontaneously or when people take drugs. That is what it is & that is what it came from.
In Buddhism, what is next is always the Noble Eightfold Path, which is based in abandoning craving, attachment & manufacturing egoism towards every experience without exception. What is next is Nibbana or Peace.
What is not next is believing: "I am God", "I am World Saviour", "I am Awakened", etc. In Buddhism, what is next is not "I am". "I am" is a belief found in Judaism, Christianity & Hinduism but not Buddhism. Buddhism teaches "anatta", which means "not self". The Buddha taught:

The eye is not yours: let go of it. Your letting go of it will be for
  your long-term happiness & benefit... The ear... The nose... The
  tongue... The body... The mind is not yours: let go of it. Your
  letting go of it will be for your long-term happiness & benefit...
  Whatever arises in dependence on mind-contact, experienced either as
  pleasure, as pain, or as neither-pleasure-nor-pain, that too is not
  yours: let go of it. Your letting go of it will be for your long-term
  happiness & benefit.
Na Tumhaka Sutta: Not Yours

Thank you for your comment. Perhaps this is not a valuable phenomenon to your local tradition. I wasn't doing any meditation. I'm not dogmatic either. This experience was so powerful and unique to me that shaked my whole existence... and make me seek here in a buddhism Q/A website for explanations. Do you have any idea why it happened, where it came from and what's next? Perhaps there are many people out there who are interested too.

OK. I will see if i can offer more to you. In the mean time, listen to this video: https://www.youtube.com/watch?v=M1oK4Vt_ntY

I found your answer very educative. I'm a christian, just by local religion. I wasn't meditating and haven't read the books you guessed. I've come across new age articles and videos as I was looking for same experiences but what I describe is my experience. I've really had these impressions. As I mentioned it lasted only a few days and then I went back to "normal" daylife. Everything seemed easy yes, in daylife, because the mind was finally clear, but couldn't explain what was happening.

In the past I felt that your perspective was helpful, but lately your answers seem to be more harsh and argumentative. This particular question and asker probably will not benefit from that approach, although he has politely accepted your reply.

I found the video (in your comment) interesting. The conversing voice mentioned in the middle is an experience I have had since childhood. Is this common? People do not mention it.

It might sound weird, but the way he answered gave me a deep lesson. Looking back the samadhi experience over and over is probably the reason that I'm not living in the moment anymore.

It is also true that I did feel like I had some super powers since I was lucid even in my dreams. I could decide at anytime in my sleep to wake up. Even my eyes were not getting close deeply anymore. However I could also realise that I was not the only one. The guy who told me that what I was experiencing is called eudaimonia in greek, was in nirvana state since he could remember his self..and I thought he had completed some kind of path in a previous life...

He only said to me to keep low profile, don't start to believe that I am some kind of world leader ...and have patience with other people because I could have a wider understanding than average.

I need to mention that I was having a continuous itching on top of my head (crown) under the skin, like there was an energetic flow coming in.. for weeks

I could feel other people's energetic fields. I started having interest in crystals and new age staff... because I could actually feel crystals from distance. I also discovered that I had very strong radiesthetic abilities. I could write weird sentences that were definetely not coming out of my head by using pendulums or even without any tool... (aka automatic writing)

The lesson that I get from all of these is to not get stacked to these. They obviously didn't make me brighter and were absolute distractive.

Well, in that case, i guess Dhammadhatu is much more knowledgeable of what is best, as his approach was correct for you, so my opinion of him is restored, and my humility is corrected. Thank you MrNobody for replying. I am glad that you have gained so much from asking this question. I wish you well.

So... what was it, where it came from and why?

What you have described sounds very much like the experience of Udayabbaya ñana or the knowledge of Arising and Passing Away. You can search for these terms and figure out more about this. You can also refer to this description of this stage by Daniel Ingram.
As to where it came from, only you can answer that question. Something you undertook, like self-enquiry might have resulted in this. Generally these things are unclear at that time but with sufficient understanding of oneself and the world, it can become more clear.
Why did it happen? Because it is natural, it might present itself to any one who looks inside. For some it may not happen with years of practice, but for some others it can happen by just looking at things with mere curiosity. There could be various reasons for this, ranging from past karma to genetic differences, but its not worth pondering too much on these as these are outside one's control anyways.

what's next?

Spectacular as it may be, it is not the final stage or end result of one's insight practice. In fact, some texts like Visuddhimagga refer to it as the beginning of actual insight practice. The long term goal is to use this to reach stream entry, or the first stage of awakening. To get there you might need regular practice and most probably also guidance from an experienced teacher.
In the short term, it is better not to hold on to these experiences, as it is transient and not repeatable. The clarity might not remain same and identifying with past experiences can cause added suffering. As clarity fades, you might find yourself in difficult territories, so learning and practicing letting go will probably help a lot.

Thank you. Unfortunetely I can't upvote your comment due to my reputation. Your answers look very related to my experience. I will accept it  if there won't be anything more helpful.

While I have never had such an experience that lasted for days, I have had some rather zen moments upon reaching epiphanies during contemplative thought. I think the longest was about 15 minutes long and happened when I realized the true nature of the universe.
Again, not during meditation but during a period of "focused unfocusing". I would simply relax, get rid of all external stimuli, and play a ringing bell tone. Once there I'd follow any thought down its' rabbit hole and see where it leads me.
No single procedure regarding resting and focusing the mind covers all the ways it may occur. You may have your own self-learned method or stimuli that brings you to a similar or (obviously) greater point. Consider me suitably impressed, but not surprised. We all have our particular strengths - maybe this one is yours?
I'd certainly explore it further. No matter what your faith or beliefs being able to focus your mind in such a manner will have a myriad of benefits.
Learning things about your mind is a significant step forward in humanity. Congratulations!! Enjoy the ride.

Eckart Tolle describes what I understand as a spontaneous awakening in his book “The Power of Now.’ His experience was not within the context of Buddhist meditation practice, and for me it misses the connection and explanations of an individual ‘experience’ to Buddhist teachings. Though American Zen Buddhist often adopt the ‘no scriptures’ rebellion of monks forced to endlessly recite and memorize scriptures, I believe study of Buddhist scriptures is beneficial to American Buddhists in order to build framework of reference for walking the Buddhist path. In short, it might be good to look to Buddhist teachings to put your experience in that framework. Then again, you could work with your experience within any frame of reference, or none or none.

Show compassion for others. If you really have achievement you can benefit others very easily.

Beyond any doubt you have had an extraordinary experience that has the marks of Enlightenment as defined by Theravadin Buddhism. However, I doubt your experience was that of samadhi (which sometimes follows Enlightenment), because you clearly had some insights, such as “Like I was in deep sleep since I was a kid and I finally woke up,” “I felt like everything including me were connected,” “I was looking the world outside and everybody was like zombies of their own minds. And I realized that I used to be like them too,” “It was like I was sleeping in my entire life and I finally woke up in the real world,” “I was looking the trees, the birds and the fountain like I had never seen anything like this before,” and “I realized that everything is much more than we understand.” Where does it come from? From a traditional point of view, it had to come from having had similar experiences over many lifetimes. Why? Your core intelligence (Bodhicitta) has the function of bringing you up to speed asap. Very few confused or maladaptive sankhara stood in your way, allowing your core intelligence to cause you to experience key insights that were already present in your core intelligence, which is ordinarily unconscious. What is next? The traditional Theravadin answer is you study the Abhidharma. For more information about that path, you can read by book, The Path of Love.

Good question! Many would dwell in their barkwood, "emptiness", if they have gained, taking it for heart wood.
Aside that concentration can be wrong concentration, based on wrong view, leading to wrong release:

from: Maha Saropama Sutta: The Longer Heartwood-simile Discourse
"Just as if a man in need of heartwood, seeking heartwood, wandering in search of heartwood — passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood — cutting away the inner bark, were to go off carrying it, thinking, 'heartwood.' A man with good eyesight, seeing him, would say, 'Ah, how this good man didn't know heartwood, didn't know sapwood, didn't know inner bark, didn't know outer bark, didn't know twigs & leaves! That's why he, in need of heartwood, seeking heartwood, wandering in search of heartwood — passing over the heartwood of a great standing tree possessed of heartwood, passing over the sapwood — cutting away the inner bark, went off carrying it, thinking, "heartwood." Whatever heartwood-business he had with heartwood, his purpose won't be served.'
"In the same way, monks, there is the case where a certain son of good family, out of conviction, goes forth from the home life into homelessness, [thinking,] '...Perhaps the end of this entire mass of stress might be discerned!' Having thus gone forth, he encounters gain, offerings, & fame. He is not gratified with that gain, offerings, & fame, his resolve not fulfilled. He is not intoxicated with that gain, offerings, & fame, not heedless about it, and does not fall into heedlessness. Being heedful, he achieves consummation in virtue. He is gratified with that consummation in virtue, but his resolve is not fulfilled. Because of that consummation in virtue he does not exalt himself or disparage others. He is not intoxicated with that consummation in virtue, not heedless about it, and does not fall into heedlessness. Being heedful, he achieves consummation in concentration. He is gratified with that consummation in concentration, his resolve fulfilled. Because of that consummation in concentration he exalts himself and disparages others: 'I am concentrated, my mind at singleness, but these other monks are unconcentrated, their minds scattered.' He is intoxicated with that consummation in concentration, heedless about it, and falls into heedlessness. Being heedless, he dwells in suffering & stress. This, monks, is called a monk who grasps the inner bark of the holy life, and with that he falls short...

So best to gain and put effort into gain of right view, so that such question does not arisen right effort! Again and again and focus proper, yoniso manasikhara, on arise and decay to get disenchanted and gain release.
Worthy to note: even one dwells heedful but having not gained right view yet, one is still an outsider. But even one dwelks heedless (not doing Jhana) but having alreadygained right view, is called an insider (Noble One). That is why a teacher of right view, ne possessing right view (e.g. a Noble One), is regarded higher as a teacher of Jhana. So if avaliable, don't seek for "meditation" teacher (because it brings pleasure) but for right view teacher, which can be of cause painful, according to your character and past. Being able to travel, possessing such skill, does not lead to release, goes not beyond the Cosmos.

As he was standing there he said to the Blessed One: "Is it possible, lord, by traveling, to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away or reappear?"
"I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear."

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

So let me get this straight' you have connected to a higher intelligence with a higher understanding and vision and you are asking us the servants of Ego whats next?
Maybe you should ask that question next time you experience that state and give us the answer.

I'm only a human just like you. It was an experience that just happenned to me, just like that. As I said I had no idea what it was... I was only wondering if I was an x-men. I never meditated before, I'm only focusing in my job, software development. I wanted to share my experience and find some answers. I wish everyone could get into this state. There are many people who can possibily answer and they are already in this state and beyond right now and any time in history.

No, we are not humans. We are the expression and materialization of a higher-force, a higher infinite intelligence Brahman if you want to name the One that cannot be named but is the name of all things. Our consciousness rise from it like waves from the ocean and like the waves when we finish our journey we return to the ocean.HUMAN is just an experience.Ego check, please!

Did the Buddha mention a higher state / force / intelligence? Perhaps you can cite that in your answer?

@nocomprende That comment names "the One that cannot be named" as "Brahman" -- see also e.g. this answer.