text:
How do I deal with Buddhist teaching's complexity?
I'm feeling very overwhelmed by the sheer amount of different things to remember and practice. Firstly the four foundations of mindfulness Im not sure when one is meant to practice each one. Do you do them all together or at different times of the day etc?  Not sure where to begin. Then there is all the other stuff like the eightfold path and the five aggregates as well as metta practice. And this is only for starters!
I'm starting to stress out about it all.  Its kind of too much to take in and so I can't focus on anything really. I feel the same way in life. Too much going on and my attention is pulled in all different directions so that I never get anything done.
When I meditate I focus my attention on the rising and falling of the abdomen as instructed. I don't notice much at all except that my mind has become lost in thought. Sometimes I suppose I notice a pain in the knee etc and then I might notice that its unpleasant in which case I am being mindful of vedana but I'm wondering am I supposed to do specific meditations for the various different things?

"Im feeling very overwhelmed by the sheer amount of different things to remember and practice"
"*****"
No need to, that is why it is called gradual training. You take only one step at a time. In regard to four foundations of mindfulness you just practice the in and out breath until you master it.Then make an attempt to observe the five precepts. Then everything else will put in to place automatically.

https://en.wikipedia.org/wiki/Gradual_training

four foundations of mindfulness I'm not sure when one is meant to practice each one.

The Satipatthana Sutta is a collection of different practises compiled together (rather than a direct teaching of the Buddha). The Satipatthana Sutta is useful for beginners to familiarise themselves with different aspects of meditation & mental experience. The Satipatthana Sutta is also useful for lay people who practise meditation one or two to three hours per day in everyday life. Therefore, if you follow the Satipatthana Sutta, you can choose to practise any of the different practises contained within at any time of the day.

However, this does not represent the Buddha's Noble Path, such as expressed in the Noble Eightfold Path, where the 1st factor is practised 1st & the 2nd factor 2nd, etc, as explained below:

Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, right resolve comes into being. In
one of right resolve, right speech comes into being. In one of right
speech, right action... In one of right action, right livelihood... In
one of right livelihood, right effort... In one of right effort, right
mindfulness... In one of right mindfulness, right concentration ... In
one of right concentration, right knowledge... In one of right
knowledge, right release comes into being. Thus the learner is endowed
with eight factors, and the arahant with ten.
Maha-cattarisaka Sutta

Therefore, if the four foundations of mindfulness are practised following the noble meditation teaching of the Anapanasati Sutta, the first satipatthana (mindfulness towards the body) is practised first and practised continuously, until the second satipatthana (mindfulness towards pleasant feelings) arises by itself, naturally.

In dedicated practise of the four foundations of mindfulness, which generally requires retreat conditions of full-time meditation, only mindfulness towards the body is practised until the other satipatthana arise naturally (by themselves) after the preceding satipatthana is calmed.

Then there is all the other stuff like the 8fold path

It is important to learn about the 8 fold path because it is the whole path.
The 8 fold path is comprised of three trainings:

wisdom (which guides the path)

morality (which is the foundation of the path & avoids gross forms of suffering)

meditation/concentration (which is the application of the path)

Four foundations of mindfulness is the meditation aspect or 3rd training of the 8 fold path.

Metta practice

Metta practise is part of the 2nd and 6th factors of the eightfold path, namely, the practise to develop loving thoughts & give up hateful & angry thoughts.
If the mind has hateful & angry thoughts, it cannot meditate or concentrate.
Therefore, metta is a foundation or preliminary practise for the four foundations of mindfulness

5 aggregates

The 5 aggregates are the components of life.
The 5 aggregates are essentially the same as the 4 foundations of mindfulness.
Therefore, when you meditate, you are observing the 5 aggregates, which is essentially the same as observing the 4 foundations of mindfulness.
The important aspect of the 5 aggregates in meditation is to see the five aggregates are only the aggregates (rather than 'self'). The 4 foundations of mindfulness are about seeing the body as 'body', the feelings as 'feelings', mind as 'mind, mental states as 'mental states' and reality as 'reality' (rather than seeing these things as 'self').

I can't focus on anything really.

If you want to keep it really simple, you only focus on watching your breathing and learning to recognise & drop negative mental states (such as hatred & anger) and develop positive mental states (such as metta).
In summary, simple practise is:

Acknowledge & give up negative mental states, such as anger & hatred.

Develop positive mental states, such as metta & non-harming (morality)

In meditation, observe the breathing to make the mind calm & continue to develop this

When I meditate I focus my attention on the rising & falling of the abdomen as instructed.

Make this your primary goal. This will reduce confusion.

I don't notice much at all

Then place your hands on your abdomen & chest until the movement of the breathing & abdomen become clear.
Do this again, whenever necessary; whenever the movement becomes vague.

except that my mind has become lost in thought.

This is normal. When you catch your mind lost in thought; don't get angry. Just return to watching your breathing or abdomen.

Sometimes I suppose I notice a pain in the knee etc a

Forget this. This has very limited benefit. Just observe your breathing or abdomen.
If your knee hurts a lot, just change your posture.
Your posture should always have a straight back & be relaxed.
If you sit cross-legged but your spine is not straight, use another posture.

When you are looking for simplification one thing that can be done is:

look for recurring patterns in concepts
look for factors and common concepts
look for relationships between each concept or how the dots connect

When you look for where to start look for:

factor which is common to many concepts
factor which if a forerunner of other factors within the concept or ties the concept together or is a pivotal factor

Following is an analysis on finding the simple common factors which is also a forerunner of within many concepts:
Firstly the four foundations of mindfulness
One of the shorted rendering of them is as follows:

(1) having put away covetousness and displeasure in the world, a monk dwells exertive, fully aware, mindful, contemplating body in the body.
(2) Having put away covetousness and displeasure in the world, he dwells exertive, fully aware, mindful, contemplating feeling in the feelings.
(3) Having put away covetousness and displeasure in the world, he dwells exertive, fully aware, mindful, contemplating mind in the mind.
(4) Having put away covetousness and displeasure in the world, he dwells exertive, fully aware, mindful, contemplating phenomena [dharmas] in the phenomena.

Sacca Vibhanga Sutta and also similar passage is found in (Magga) Vibhaṅga Sutta
One of the recurring elements here is putting away covetousness and displeasure in the world which is the task at hand. In addition you have to put effort to that task and also you should not have a lapse of mindfulness when doing this task, otherwise you will not attend to it and perhaps do something else.
Covetousness and displeasure are result of mental reaction to sensations:

(1) the latent tendency to lust reinforced by being attached to pleasant feelings;
(2) the latent tendency to aversion reinforced by rejecting painful feelings;
(3) the latent tendency to ignorance reinforced by ignoring neutral feelings.

Pahāna Sutta
To prevent your mental reaction to sensation becoming unwholesome you can try:

“Nothing is worth clinging to”
When this was said, the venerable Mahā Moggallāna said this to the Blessed One:
  “In what way, bhante, in brief, is a monk freed through the destruction of craving, that is, one who has reached total perfection, the total security from bondage, the total holy life, the total consummation, the highest amongst gods and humans?”
“Here, Moggallāna, the monk has learned that nothing is worth clinging to.
  And, Moggallāna, a monk has learned that nothing is worth clinging to, thus: he directly knows all things [he directly knows the nature of the all].
  Having directly known the nature of all things, he fully understands all
  things.
Having fully understood all things, he knows whatever feelings there are, whether pleasant, painful or neither painful nor pleasant.
As regards to those feelings, [Section on Disillusionment and Revulsion (Nibbida) follows]
he dwells contemplating impermanence in them;
he dwells contemplating dispassion [fading away of lust] in them;
he dwells contemplating ending (of suffering) in them;
he dwells contemplating letting go (of defilements).
When he dwells contemplating impermanence in them, contemplating dispassion in them, contemplating ending in them, contemplating letting go, he does not cling to anything in the world.
  Not clinging, he is not agitated; being not agitated, he himself surely attains nirvana.

Pacalā Sutta
my attention is pulled in all different directions so that I never get anything done
Now when distractions arise. How to deal with them and keep your focus on your meditation is as follows:

1st you should realise you mind has wandered away
Whatever of the 6 sense faculties your mind has wandered to, there will be a sensation. [Dhātu Vibhaṅga Sutta] Stay with this sensation without further aversion or craving knowing the sensation, looking at its changing nature and impermanence. Non reactively waiting with the sensation will make the intensity of the die down faster and will not be a distraction again. It will be the irritation or pleasantness of the experience that keeps your mind to jump to these sensations, again, if it is intense and you prematurely bring your attention to the object of focus`, you may get distracted again.
Then bring back you mind to object of mediation
Actively try to retain your mind with the object
further up the above 2 activities when you mind tend to stick to the meditation object you are calming the Verbal Fabrication

Also see Saṅkhitta Dhamma Sutta which describes the latter steps. This is also described the Jhana factors.
Vitakka Saṇṭhāna Sutta deals with a more broader spectrum of distracting thoughts which are unwholesome which you can apply in daily situations.
Noble 8 Fold Path
Being contemplation of impermanence while being equanimous, as given in Pacalā Sutta quote above, gives rise to wise attention this is fore runner of the Noble 8 Fold Path as in Yoniso Manasikāra Sampadā Sutta. If the number of steps overwhelm you you can look at in terms of the 3 Fold Training which are:

higher virtue (adhisīla-sikkhā)
higher mind (adhicitta-sikkhā)
higher wisdom (adhipaññā-sikkhā)

5 Aggregates
When you develop the path you get Disillusionment and Revolutions (Nibbida) towards the 5 aggregates. A normal worldling would get attached to the 5 aggregates. When you develop revolutions towards it the 5 Aggregates which you cling to as would become indifferent in your mind and you would not cling to them as self.
Metta
The goal of Metta meditation is to develop friendly feeling towards all living beings.
This is achieved by breaking down the mental classification you have towards individual beings or classes of them into groups which you deem favorable, unfavorable or neutral and reacting to them with pleasant, unpleasant and neutral feeling associated with each classification. One such classification systems would be me, beings I like, neutral or unknown beings and being you do not like. When you break down the classification you will like everyone like yourself. Another classification could be same country, neutral country and enemy country. When you break down the mental classification system you will love everyone as your fellow country men. Another classification could be higher life forms, lower life forms and same level life forms. When you break down this classification you will love all living beings equally.
When you classify if a being is from a favorable category you react with pleasant sensation, unfavorable category with unpleasant sensation and neutral category with unpleasant sensations. These sensation lead to the unwholesome roots of craving for the favorable and pleasant, aversion towards the unfavorable and unpleasant and ignorance towards the neutral, as discussed in the Pahāna Sutta. When such reaction stops you stop creating negative mental states and come out of misery.
In order to develop Metta you should wish every one in every category you can imagine to be well and happy. Also know how the classifications are woulding in the back of your mind and know mental reaction and sensation. Try to be equanimous knowing the changes and and arising and passing nature of the sensations.
Once the favorable and unfavorable categorisations are broken you do not despair if you meet with non loved one and with equanimity you do not attached to others. Others cannot cause you stress.
Sometimes I suppose I notice a pain in the knee
When you notice sensation notice how it's spread out, any variations and how it ends. There might be times where new sensations of experiences start. Look at the start, evolution and change and the end of the experience. Doing this you see impermanence and arising and passing nature of the experience.

As such, bhikshus, the instructed noble disciple closely and wisely attends to dependent arising itself, thus:
Imasmiṁ sati, idaṁ hoti; "When this is, that is;
imass’uppādā, idam uppajjati. with the arising of this, that arises.
Imasmiṁ asati idaṁ na hoti; When this is not, that is not;
imassa nirodhā idaṁ nirujjhati. with the ending of this, that ends."
Bhikshus, dependent on pleasant contact, a pleasant feeling arises. With the ending of the pleasant contact, the pleasant feeling that arose in dependent on that pleasant contact, ceases, is stilled.
Bhikshus, dependent on painful contact, a painful feeling arises. With the ending of the painful contact, the painful feeling that arose in dependent on that painful contact, ceases, is stilled.
Bhikshus, dependent on neutral contact, a neutral feeling arises. With the ending of the neutral contact, the neutral feeling that arose in dependent on that neutral contact, ceases, is stilled.

Assutava Sutta 2
Where to start without worrying about different things
The main thing is to establish wise attention. The easiest way to do this is to note impermanence (arising and passing) and be equanimous. If you examine all the other concepts above, this is one of the most recurring concept and thread. When wise attention is established rest of the path with will slowly start falling into place, as this is a gradual training.
Also know what is unwise attention which is covered in this answer.
To get right of the distracting thoughts you can practice some of the methods given in Vitakka Saṇṭhāna Sutta or try to focus your mind on an object and also work actively to retaining it as the focus by bringing you mind to it periodically. The 4 Sathipattana or 4 Brahmavihara as in Saṅkhitta Dhamma Sutta which is also a summary of the Dhamma in short.

I couldnt agree with you more. It IS rather overwhelming from the start. This is the first reason why a good teacher is such a benefit. Absent that at first you at least need a sort of plan of attack.
From a laymen's perspective I found seeking refuge in the 3 jewels to be a good framework. Starting with seeking refuge in the Buddha I focused on the story and history of Shakyamuni from his beginnings as Siddartha Gautma to his death. I paid particular attention to his specific historical biography and the influences that would have surrounded him at the time and later as he set about teaching. I also followed his lessons through the first thru third Buddhist councils - up until the point they were committed to writing.
In seeking further refuge in the dharma I worked on those lessons as they were subsequently applied against Koans as well as the works of other bhodisattva. The differing ideologies within Buddhism and supporting literature. This process grew organically from the first really.
As you break down the basic lessons from the Buddha Shakyamuni ... the 9 factors of this and 32 steps of that ... all of those things make more sense than just random items for memorization. It's the same for meditation techniques. When you know what it is you are doing that action for then it makes knowing how or in what manner to do it easier to comprehend and remember.
I am a few years in headfirst now and a few decades in by dabbling. But to date the so-called metaphysical topics to me have found the same theoretical support all the way back to the days before and of Buddha. Thats not necessarily an indictment on how poor our knowledge is today (as some want to use it). It is likewise high praise for the scholarly approach used on topics then purely heuristic and only now seeing support in quantum mechanics and other advanced issues in physics.
The physical aspects supporting Buddhism have been well documented for years. Advantages of rested mind meditation have been acknowledged and utilized worldwide both professionally and personally. While the psychology and neurology still need substantial work, the support so far is promising.
The point is making a plan with approaches from many different avenues. If you plan to devour a cow you do so 1 meal at a time. I started with seeking refuge in the 3 Jewels, then studied history and comparative ideology, then committed myself to further study in the precepts, then answering the 10 questions to a child. Then I followed as my curiosity suited me and it all grew organically. Find your path. Namaste my friend.

When I first came into contact with Buddhist thought, I had the same issues as you - factors, bases, faculties, powers etc, is a lot to take in, and finding 'first gear' was a challenge. I personally found right effort, the four right exertions, to be particularly helpful:

"And what, monks, is right effort?
"There is the case where a monk generates desire, endeavors,
  activates persistence, upholds & exerts his intent for the sake of the
  non-arising of evil, unskillful qualities that have not yet arisen.
"He generates desire, endeavors, activates persistence, upholds &
  exerts his intent for the sake of the abandonment of evil, unskillful
  qualities that have arisen.
"He generates desire, endeavors, activates persistence, upholds
  & exerts his intent for the sake of the arising of skillful qualities
  that have not yet arisen.
"He generates desire, endeavors, activates persistence, upholds &
  exerts his intent for the maintenance, non-confusion, increase,
  plenitude, development, & culmination of skillful qualities that have
  arisen: This, monks, is called right effort." SN 45.8

For meditation, practice makes perfect - the stilling of mental fermentations logically requires the initial presence of mental fermentations.. try not to fight your mind if it brings up thoughts and begins analysis. Rather become aware that you have slipped away from concentrating on your breathing and allow yourself to go back to concentrating on your breathing, without fighting your mind when it strays (don't try and block your mind from thinking by building walls (as I say to myself), that's just another form of thinking!)
The training is a gradual one and it takes time both to understand and to put into practice. If you are practicing by yourself, without a teacher, maybe seek one out so that you can get guidance. If you prefer to go it alone, take your time - negative mental states such as stress only slow you down anyways!

Just focus on your meditation practice and following the precepts, everything else is secondary.

Do you do them all together or at different times of the day etc?
I think my capacity isn't that great (too small to do all of them at once), and that I'm lucky to do even one at any given moment.
And to some extent I think I'm aware of one thing at a time.

So, to simplify, one Buddha's statement repeated in the Pali suttas is,

Both formerly and now, monks, I declare only stress and the cessation of stress.

The context is the Buddha's not talking about other topics (for example the existence or non-existence of the Tathagata after death); but I think it's a good summary: "stress, and the cessation of stress".
So if and when I become aware of stress, then that is a thing to remember; or that is a time to remember Dharma.
Stress and cessation. The next increment of Dharma, the next atom to remember or be aware of, for me at least (albeit not for everyone) are the four noble truths: which add "craving" to the equation, craving as a condition of stress. So if I become of aware of stress, then the consequent question is, "ah, stress; so what's the craving this time?" Having thought to ask that question, it may be obvious on introspection that there's some kind of craving happening, and that the craving co-arises with the suffering, and so on. And so I might ask myself, "Should I really want to pursue this craving if it's going to involve suffering?" and of course the rational answer may be "no" (like the joke, "doctor, it hurts when I do this!", and the doctor's reply is, "Well don't do that then!")
So craving (especially unskillful craving) is associated with stress.
The next little increment of Dharma might be anatta: for example "I am craving something" or "I am suffering". Cessation of craving involves views like "I am not that craving", "this craving is not me", "that is not my craving" and so on.
More generally (and I think that people learn to generalize from having had several experiences ... once you've been hit on the head with an apple several times you begin to realize that gravity is involved) you begin to see that "wrong view" is associated with the three characteristics: i.e. not seeing impermanence (e.g. seeing impermanent things as permanent, or wanting impermanent things to be permanent); and views of self versus non-self (where any view of self is associated with suffering).
The four noble truths introduce one more thing, i.e. the noble eightfold way. But I find that (eight) is too much to keep in mind, so I remember it as the three-fold training.

I think that's the essential: how I structure or remember it. I don't remember them all at once, but more-or-less in that sequence (stated above). If I'm stressed I may be lucky to remember anything at all (e.g. craving and cessation). Other topics are more theoretical (I think they're someone's analysis, the Buddha's analysis, of factors involved).

I don't know whether this analogy works: living is like driving a car. It's supposed to be not too complicated. You have your steering wheel, your brake, your fuel, your indicators ... it's not trivial, it takes weeks to learn, but when it (the car) is working well and well-maintained, when the driving conditions aren't too extreme, most adults can learn to drive safely.
Cars are complicated though and if they do go wrong then there's a lot to know. A mechanic needs to know about ignition timing, about computer diagnostic codes, parts catalogs and who knows what. Maybe lists, like the five indriya, can be viewed as part of the detailed body-of-knowledge that a specialist (e.g. a teacher) needs to diagnose and correct problems when things aren't working properly.
Whereas your job as a driver (not a mechanic) is relatively simple: just operate the controls, stay out of trouble, don't hurt people.

I'm wondering am I supposed to do specific meditations for the various different things?
Yes I think so.
An essay like The Four Sublime States for example says,

These four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism.
The Brahma-viharas are incompatible with a hating state of mind, etc.

So I infer that metta bhavana for example (which is a specific meditation) is for one of the "various different things", i.e. it's specifically for "situations arising from social contact" including "tension, social conflict, wounds, social barriers, building harmonious communities" etc.).
I can't tell you what each/every type of meditation is for, but I do think different types are described as having different goals (or methods): for example, "calm"; "insight"; "realizing Buddha-nature"; etc... though you can also see them as steps towards one goal (e.g. towards freedom, unbinding, etc.).

You mentioned the "five aggregates" too. I don't think it's necessary to try to remember all five simultaneously (nor even possible, if I can only remember one thing at a time). I think they're intended as a list, a detail associated with the anatta doctrine: i.e. it's wrong to think of myself as me, as if I'm one thing only ... instead an analysis of what one might normally think of as "me" or "mine" suggests that there are actually five aggregates, and not just one "me" (i.e. there's "form", "sensation", etc.). But it's also better to not identify with any one those five aggregates (nor to see them as permanent). I don't suppose you have to try to remember them all the time, just know (if or when it becomes relevant) that each should be seen as included in (not an exception to) the list of things to be regarded as not-self and impermanent (and that "clinging aggregates" are associated with suffering).

In summary I think it has a simple summary: stress, and the cessation of stress. Maybe that's all you need to remember.
There are other simple summaries too: non-attachment; unselfishness; and so on.

This is the reason why buddha taught "Meditate samadhi first, practicer! Practicer, who achieved samadhi, is contemplating the truth."
Pa-auk tradition (Burma) and Thai forest tradition, have teaching jhana at first to prepare the practicer for higher level meditation such as  the four foundations of mindfulness, the 5 aggregates, etc.
So memorizing and learning about 5 folds and anapanassati, are the answer of your question. Because suta and sila are the foundations of samadhi. Then suta and jhana are the foundations of wisdom.


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Buddhism is kind of depressing
Please correct me if I'm misguided about this but I was doing some reading which seemed to be saying that life on this earth is nothing but suffering. That while we are ignorant we wander around in samsara experiencing the pain of birth, ageing, illness and death etc The goal is to be free of this cycle by reaching nibanna and not be reborn anymore.
I don't see the point. Because if I am no longer reborn then where am I? If I don't exist anymore then I cannot be in nibanna. And if I no  longer exist then what is the point of getting to nibanna anyway as I won't be able to experience it.
I feel that this view is somewhat depressing. It makes me think what is the point of anything.  Why bother even trying to accomplish or achieve anything if it's all suffering and the goal is to not exist anymore?

I think this may be a related question: How to explain what Buddhism is?

About nirvana and death, see also * Is Nirvana redundant?, * Has Buddha attained Nirvana after death?, * Where does a person go after attaining Nirvana?, * Isn't enlightenment the ultimate death?

ask yourself if you are happier as a buddhist. that's all you do, really :-)

One way to understand Buddhism, is to understand how the Buddha frames happiness and suffering and what he was trying to achieve.
Wordly Happiness & Suffering
First, the Buddha did not denied that we experience pleasure:

“Ānanda, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear … Odours cognizable by the nose … Tastes cognizable by the tongue … Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. The pleasure and joy that arise in dependence on these five cords of sensual pleasure: this is called sensual pleasure.
“Though some may say, ‘This is the supreme pleasure and joy that beings experience,’ I would not concede this to them. Why is that? Because there is another kind of happiness more excellent and sublime than that happiness."
-- SN 36.19

One problem with the pleasure/happiness that we experience normally, (through our senses, thoughts, emotions) is that they are impermanent. In this sense, they are only temporary shelters in our lives. A second problem is that they seem unable to absolutely satisfy us, in the greatest sense. For example, eating may satisfy hunger at a certain moment, but does not satisfy every single necessity or desire at that same moment.
In the pāli scriptures, the term that describes the characteristic of being impermanent is anicca. And the term to describe the unsatisfactoriness of things is dukkha. With that said, the Buddha declared:

"All sankhara are dukkha."
  "All sankhara are anicca."
 -- AN 3.136

sankhara is usually translated as "phenomena", "formations", "fabrications" or "preparations". It refer to the "things", all these "fluxes" that are experienced, touched, heard, smelled, seen, felt, thought, etc. Everything that comes to be with conditions as basis.
At this moment, it's relevant to point out that dhukkha can also mean pain or suffering as well. So, that explains why some people came to conclude that the Buddha said that everything (or life) is suffering, which is problematic, as it should be clear now.
What he said, then, is that all these worldly experiences we go through are unsatisfactory in it's ultimate sense. And even if they may be temporarily pleasing at the present, they always carry the danger of suffering in the future. The Buddha also said:

“Then, bhikkhus, it occurred to me: ‘The pleasure and joy that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. [repeats for all aggregates of our individuality]"
-- SN 22.26

That is, by evaluating all experienced based on our sensory faculties, he established the pleasure that arise with them as condition (the gratification). And due to it's characteristics of being impermanent, he observed it carries a danger for suffering.
That sums up the first noble truth: "this is dukkha".

“Bhikkhus, there are these five situations that are unobtainable by an ascetic or a brahmin, by a deva, Māra, or Brahmā, or by anyone in the world. What five? (1) ‘May what is subject to old age not grow old!’ ... ‘May what is subject to illness not fall ill!’ [...] (3) ‘May what is subject to death not die!’ [...] (4) ‘May what is subject to destruction not be destroyed!’ [...] (5) ‘May what is subject to loss not be lost!’."
-- AN 5.48

Nirvana
While most people are fine with all that situation of living with pleasures and sufferings, others feel enslaved by this existential situation they find themselves in. These people came to conclude that no matter what happiness they may find in the world, they know deep inside that such happiness has an expiration date -- and suffering is around the corner. The Buddha was in this later category.
The problem the Buddha set out to solve was: is there the ultimate happiness? and how to achieve it? By ultimate happiness, it's meant something that has no trace of unsatisfactoriness. And also, something that is not impermanent. Because it doesn't change, and because there's nothing else to desire, this is then the ultimate peace, where there's no danger whatsoever of suffering. It's impossible, then, to conceive any happiness greater than that, for this would denounce it's unsatisfactoriness.
In Buddhism, this is called Nirvana, the end of dukkha without reminder. And the third noble truth is a declaration by the Buddha that Nirvana can be attained: "This is the cessation of dukkha".
Because all the "worldly experiences" are conditioned, impermanent, subject to change and to vanish, the Buddha halted any of his attempt to find the ultimate happiness on these things.

Bhikkhus, it is impossible that a bhikkhu who considers nibbāna to be suffering will possess a conviction in conformity [with the teaching]. [...] [But] it is possible that a bhikkhu who considers nibbāna to be hapiness will possess a conviction in conformity [with the teaching]."
-- AN 6.101

Samsara
What makes our situation more dramatic is the idea of the cycle of births. While some people don't believe in life after death, the tradition understands the Buddha declaring that after the death of this life there's another (and on it goes), seemingly with no external force that will make it stop.
Some may see this as an endless opportunity for entertainment and living all sorts of interesting things. But others see it as a burden. Here, we go around experiencing things that come to an end, and then experiencing other things, with no pause. Sometimes they please us, sometimes they cause suffering. Things that were something become otherwise, continually. Everything we hold with our hands vanish -- and soon, our hands also vanish.
The Buddha concluded that this "never ending wandering" has a cause: our thirst (tanha), our desires, specially the desires based on the sense faculties. By desiring, we keep experimenting, and these experiences have the nature of changing, the nature of being unable to satisfy us, and the nature of cause suffering.
This thirst, then, is a root of our suffering, the second noble truth: "this is the origin of dukkha."

“Long have you (repeatedly) experienced the death of a father… the death of a brother… the death of a sister… the death of a son… the death of a daughter… loss with regard to relatives… loss with regard to wealth… loss with regard to disease. The tears you have shed over loss with regard to disease while transmigrating & wandering this long, long time—crying & weeping from being joined with what is displeasing, being separated from what is pleasing — are greater than the water in the four great oceans.
“Why is that? From an inconstruable beginning comes transmigration. A beginning point is not evident, though beings hindered by ignorance and fettered by craving are transmigrating & wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — enough to become disenchanted with all fabricated things, enough to become dispassionate, enough to be released.”
-- SN 15.13

The Path
Thus, the Buddha taught a progressive training where gross and worldly pleasures are gradually abandoned in favor of more sublime and beneficial pleasures.

If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater.
-- Dhp 290

This training is the noble eightfold path, the fourth noble truth: "This is the path that leads to the cessation of dukkha."
The Buddha said this path is "good in the beginning, good in the middle, and good in the end". It promotes happiness in this very life, happiness in the after-life, and if taken to it's last consequences, to Nirvana.
Final Notes
It's not known exactly what happens to someone who attained Nirvana after death. When questioned about it, the Buddha did not answer. He denied that after death, an Arahant or Buddha is annihilated. He also denied that he reborns. Finally, he asked that those things that he left undeclared to be remembered as undeclared by him.
But, from what we know he has said, Nirvana is the cessation of dukkha and the end of suffering. We also know that it is said to be, indeed, happiness. So Buddhism is not depressive. It is, in fact, positive. It promotes knowledge about the nature of suffering and happiness and how to cultivate the latter. And to those "tired of the rollercoaster", it affirms there's indeed a secure shelter out of it and shows the path that leads to it.

This is very great answer. Thanks.

Buddhism is neither unrealistically specimitics nor unrealistically optimistic but realistic and also realistically optimistic. It is reality that we come across stressful situation. But there is a method and path which is the way out of it though understanding the 4 Noble Truths and the Noble 8 Fold Path which is organise as the 3 Fold Training. This is being both realistic and realistically optimistic.
In Buddhism there is not concept as I do not exist. This is rejected concept and also a largely misunderstood concept and also a extreme view. Everything is not / non self as they are not fully in your control. What this means is by snapping your finger you cannot change you hair colour, you cannot grow older of younger, taller or shorter, fairer or darker, etc. Also it means there is not unchanging solit part of you any where.
Getting to Nibbana is the optimistic part which is finding a permanent solution to the problems of life. Finding a permanent and total solution than a temporary or partial solution is always better off, and many would welcome it great joy, happiness and optimism.
Also in the world what people pursue it sensory happiness, like being with beautiful girl, having a well shaped body, nice house and car. These are not permanent hence cannot give permanent happiness. All these objects have a start and a life and finally decays away. Parting with what is pleasant is also unpleasant. In Nirvana everythings is unborn and not decaying and not dying. This alone is a unworldly happiness which is permanent where as in the world you meet unpleasant situation and pleasant situation and all good thing come to an end, which is unsatisfactory.

My question is more about the goal of never being reborn again.  If we are to not be reborn then what is it that goes to nirvana?  If it is not me, as in this person with a mind who knows I exist, then I don't see the point of trying to get there.  I have asked this question on other sites before and Buddhists have answered by either saying its not answerable or they have given vague analogies about a candle flame passing to another candle or bubbles bursting.  I feel that in order for me to continue this practice I need an understanding of this fundamental concept.

This is an uncommon experience which cannot be explained as there is not conventional understanding or vocabulary to communicate that happens here. This is where all conventional laws as we know it breaks down. Those who have gone there has said it is worth while achieving hence the motivation to practice.

There is one sutta where the Buddha mention about the timeless (that I do not know). Nibbana is a state beyond time and space. Too bad that I do not have the time to write more on this. Read what J. Krishnamurti has to say on this. Freedom from the Known; A Timeless State; Going deep into ARIYA MEDITATIONS and if you can dwell into NIRODHA SAMAPATTI, then you can get a glimpse of this state. Another good one from you. :)

Asked this question. Hope it will shed some light on these Suttas.

Once you rid your mind of thoughts of self then most of this disappears for me. Our consciousness is the chariot driver. It is the feeler of the emotions. In this simple shell were' just trying to bust out and get to our normal awareness. Once we're at that awareness our singular individuality disappears and we're just all as one ooey glob of massive consciousness. And of course the only reason any of our consciousness would be so hindered is because we achieve consciousness in these limited forms and that could be like a bummer so I can see them bitching. But really it's all cool.

@Smithsonian consider the option of disregarding Nirvana from a distance as something not worth pursuing. Unfortunately, the option that remains is still this very condition: to be subject to suffering, possibly without end, and hope death bring answers. But from the Buddhist point of view, after death, there is just more of this. And any attempt of dealing effectively with this existential situation turns out to be a step towards Nirvana (for any step in the direction of non-suffering is Nirvana). The engagement in this journey ends up being a rediscovery of the Dharma and the Eightfold Path.

If you come at the void from the frame of reference of Essence, yes - you will see Buddhism as Annihalationism to your Essentialism. And why not be depressed imagining it this way?
But if you come at it from the frame of reference of emptiness, with the understanding that things are inherently impermanent and empty of Self, it is peaceful.
'Existence' and 'Non-Existence' are two extremes the Buddha stayed away from:

“This world, Kaccana, for the most part depends upon a duality—upon
  the notion of existence and the notion of nonexistence. But for one
  who sees the origin of the world as it really is with correct wisdom,
  there is no notion of nonexistence in regard to the world. And for one
  who sees the cessation of the world as it really is with correct
  wisdom, there is no notion of existence in regard to the world."
  SN 12.15

Nibbana is not "annihilation", it is "BEING" (stillness). In other words: the ending of becoming.
You "are not" (even right now).
You "exist" in your mind (you are a play of energy).
The word "exist" is derived from Latin, it actually means "to exit the stance".
The Buddha says anatta (not-my-self), because to exit-stillness in an eternal recurrence is suffering, it is a constant searching, but ultimately there is nothing there. And nibbana is the dissolution of sankharas which make you search for a meaning outside, which in turn constitute your empirical self that is constantly becoming.
Is it depressing? I won't say no. But even Nietzsche was awakened to the eternal recurrence inside your mind...

So what is it that goes to Nibanna?   Its not my mind, its not my body. So then what?

The question is wrong. You are being tricked by the metaphysics of your own language. Nibbana is the state of being (extinguishing), not a state of existing, because to exist is to become, this is called "kamma" (action/motion, mental, verbal or bodily) it is the execution of the "will to power" toward external phenomena). In simpler terms, nibbana is "stillness in motion", and the Buddha's path to that, is the Noble Eightfold one...

Your mind and body are corporeal compounds (sankharas), they "exist", because they have been conditionally put together, they are not absolutes in and of themselves. Truth is absolute, because it is nothing, and nibbana is the realization of that, and the realization of why you have been suffering.

Buddhism is kind of depressing
Or Buddhism is a lot of things (there are different forms of Buddhism) and intended for a lot of people.
People are sometimes subject to depression, suffering; and Buddhism will "speak to their condition".
That while we are ignorant we wander around in samsara experiencing the pain of birth, ageing, illness and death etc.
Perhaps not all the time, would you say? Maybe we're not permanently/perpetually aware of that kind of pain. But maybe we're subject to it, vulnerable, fearful at times.
The goal is to be free of this cycle by reaching nibanna and not be reborn anymore.
I think nibanna is seen as a permanent (immediate, timeless) escape from suffering; and that the realization of nibanna is kind of transformation (perhaps a "purification") which renders you immune, free from suffering and from the fuels which perpetuate suffering.
Because if I am no longer reborn then where am I? If I don't exist anymore then I cannot be in nibanna. And if I no longer exist then what is the point of getting to nibanna anyway as I won't be able to experience it.
I think the argument is that views-of-self are part of the problem; for example that it's views including:

I must die
I am poor (and can't buy what I want)
I am rich (and can't buy what I want)
I am healthy now (but must sicken)
I can't do enough for other people
I exist and/or I don't exist

... which result in suffering. And that learning to become immune to suffering implies learning (or includes learning) to avoid the tendency to become attached to views like that.
Why bother even trying to accomplish or achieve anything if it's all suffering and the goal is to not exist anymore?
Yes. Well the Pali suttas say that there are two extremes, eternalism and nihilism, and that Buddhism teaches a middle way between extremes.
It might be worth considering the hindrances for example. Maybe Buddhism teaches how to overcome (or at least, teaches that you should overcome) the hindrances: and that as long as you haven't it's worth bothering with Buddhism.
A little story which I think is a good summary is the Zen story titled Nothing Exists:

Yamaoka Tesshu, as a young student of Zen, visited one master after another. He called upon Dokuon of Shokoku.
Desiring to show his attainment, he said: "The mind, Buddha, and sentient beings, after all, do not exist. The true nature of phenomena is emptiness. There is no realization, no delusion, no sage, no mediocrity. There is no giving and nothing to be received."
Dokuon, who was smoking quietly, said nothing. Suddenly he whacked Yamaoka with his bamboo pipe. This made the youth quite angry.
"If nothing exists," inquired Dokuon, "where did this anger come from?"

I think that the goal isn't to "not exist": it's to not be susceptible to anger, and to conceit, and so on.
Also perhaps I should mention that although Buddhism's description of the problem ("suffering") might be seen as depressing, it's description of the solution, the cure, the antidote, might be more attractive. For example the "seven factors of enlightenment" include joy and tranquility; or the Kimattha Sutta: What is the Purpose? lists freedom from remorse, joy, serenity, knowledge, and so on.

I don't see the point. Because if I am no longer reborn then where am
  I? If I don't exist anymore then I cannot be in nibanna. And if I no
  longer exist then what is the point of getting to nibanna anyway as I
  won't be able to experience it.

Going out on a limb here, but I think even if you're right and the Buddha does not experience nirvana, and we assume that there can be no rebirth into painful realms, your inference, that only what we experience can be of any value may be mistaken.
But I can quite easily imagine an awful scenario occurring and it still being awful even if I don't know about it. Likewise all my wishes coming true.
I agree that maybe there is something galling and depressing about the claim that pleasure isn't really valuable. But who says that the meaning of life is obvious?

Anyway I probably disagree.
I personally believe that after final nirvana the Buddha still has knowledge of emptiness, just not conceptually. I wouldn't call it an experience, let alone pleasure, but likely think this says more about the limitations of our categories and thinking, than it being a tangible goal.
And anyway, death is no bed of roses in atheism either.

It sounds depressing if it is believed & further misinterpreted the misinterpretations of Buddhism that are read.

Because others have already mentioned, let me tell you in different way."Because if I am no longer reborn then where am I?" This "I" in the sense of worldly being we accept it as it is. In the case of noble truth, actually there is no "I" just because of ignorance we never recognize it as it is. Naturally it is just five aggregates(nama and rupa). Out of ignorance we have been passing through the rounds of birth and rebirth. In terms of suffering we have been facing through the samsara, it is just like climate change we have. If we have a favorable climate, we love it. If it is not, then we don't. "Why bother even trying to accomplish or achieve anything" you said. If you achieve anything in worldly life, you will have a favorable climate through which you will get in a more comfortable  condition. Because of this, Buddha taught about kusala and akusala, and kamma results. All this natural truth, one will come to know by insight meditation. Just by achieving the namarupa pariccheda nana through insight meditation, one will accept, there is no "I". One will have a glimpse of nibbana, if one achieve the Bhanga nana. Buddha teaching is timeless and ready to take on all comers to test it not  in afterlife but in this very life at the very moment of insight meditation. Sometimes if one is brought up in a state of most affluent worldly life, suffering is difficult to understand. Only when we know dukkha and dreadful vicious cycle of samsara, we will look for the liberation i.e. nibbana the bliss of which one will surely get to perceive just by achieving sotapanna phala nana through insight meditation in this very life. Then you will know by insight not by reasoning, that Buddhism is NOT kind of depressing.

Yeah, I can understand where someone would get that impression. Maybe some of it depends on where you're coming from to start. I was raised a Southern Baptist in the southwest plains of the US. That meant twice a week as a child (starting at 5) I was told how even my most subtle thoughts were sins and would send me to the worst place in the universe. I was so afraid that I would lay in my bed at night crying in fear. This is why I sought something different. I knew this wasn't right and man wasn't expected to live in that manner. Or even if he was I wasn't doing it. So I searched.
I could not put faith in a deity that supposedly loved me but wanted to make me suffer. I sincerely questioned whether that whole system was nothing more than a tool for control. Then I was exposed to the story of Siddartha Gautma.
Siddartha convinced me that suffering was part of the very nature of man. We seek the opposite of each type of suffering as relief from suffering and all that relief is impermanent. So if we don't change our focus we are doomed to always suffer. And it's OUR fault really. As babies our needs are very simple and they're met rather easily. But as we take on relationships and material items and individual identities we create attachments that actually contribute to our suffering greatly.
Siddartha also showed me that one could relinquish those ties and that individuality and by simplifying ones' life we can great diminish if not conquer suffering in this life.
As you study the dharma you find that the individuality so spoken of is a facade. We are actually driver of this chariot. The consciousness. The rest, our body, is just a shell that limits our awareness. Even if we make our physical life the simplest and most responsive possible we will still suffer. This is because that suffering is part and parcel of the enjoyment on its' flip side. We try to walk that narrow path between both extremes as we work to extinguish our suffering. And that just THIS life. As soon as this body dies we'll go thru it all over again. And we'll KEEP going thru it until man learns to pierce the veil between consciousness and the physical world - at which time we evolve to pure consciousness without having to go through the cycle of rebirth.
The "purpose" of this body and existence is to graduate from the "me" thinking of a human infant to "we" thinking of a mature human (right mindedness). That is what our brains are designed to do. That is how our bodies operate most efficiently - by assisting one another. Our consciousness in this body is just a piece of dough pinched off from the consciousness whole. As soon as this host passes we return to the whole.
I see nothing depressing about this. It gives me purpose and hope. It makes me smile during bad times knowing they are temporary and will be followed by good. I live by the words damyata (self-control), datta (giving of yourself), and dayadhvam (compassion). This simple map or pattern brings me a smile. Not a sign of depression.

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Buddhist References about Space and Time
What are the Buddhist references which deal with:

space and
time

Primary sources from the Tripitaka or secondary and tertiary sources with proper citations are also welcome.

Time in Buddhism

Above question is not a reference request so the answers do not have a list of references. This is more specific to get references. Also I did not know this was there when I asked.

The Sutta that I referred to in my earlier comment was:
(S.22.46.) Dutiya-aniccasuttam

Savatthinidanam.  “Rupam, bhikkhave, aniccam.  Yadaniccam tam dukkham; yam dukkham tadanatta; yadanatta tam ‘netam mama, nesohamasmi, na meso atta’ti evametam yathabhutam sammappabbaya datthabbam.  Vedana anicca…sabba anicca…savkhara anicca…vibbanam aniccam.  Yadaniccam tam dukkham; yam dukkham tadanatta; yadanatta tam ‘netam mama, nesohamasmi, na meso atta’ti evametam yathabhutam sammappabbaya datthabbam’.

“Evametam (CS:pg.2.38) yathabhutam sammappabbaya passato pubbantanuditthiyo na honti.  Pubbantanuditthinam asati, (S.22.46./III,46.) aparantanuditthiyo na honti.  Aparantanuditthinam asati, thamaso § paramaso na hoti.  Thamase § paramase asati rupasmim…vedanaya sabbaya…savkharesu…vibbanasmim cittam virajjati vimuccati anupadaya asavehi.  Vimuttatta thitam.  Thitatta santusitam.  Santusitatta na paritassati.  Aparitassam paccattabbeva parinibbayati.  ‘Khina jati, vusitam brahmacariyam

Thus seeing it as it is with correct wisdom, the views
about the prior limit do not become, the views about the
prior limit not being, the views about the posterior limit do
not become, the views about the posterior limit not being,
obstinate misconstruing does not become, obstinate
misconstruing not being, his mind turns away from form,
feeling, notion, volitional compositions, consciousness, and
is liberated from the cankers by not grasping.

(Evam etam yathabhutam sammappaññaya passato pubbantanuditthiyo na honti,
pubbantanuditthinam asati aparantanuditthiyo na honti,
aparantanuditthinam asati thamaso paramaso na hoti, thamase
paramase asati rupasmim vedanaya saññaya sankharesu
viññanasmim cittam virajjati vimuccati anupadaya asavehi).

"But, Kaccana, let the past be, let the future be (titthatu
pubbanto titthatu aparanto, literally: let the prior limit be,
let the posterior limit be). Let there come an intelligent
man, guileless, honest, straight, and I instruct him, if he
follows my instruction, he will before long know by himself,
see by himself." MN, II, 44 (80), MA, 209, 787b-c.
The above Pali "titthatu pubbanto titthatu aparanto"
(literally: let the prior limit be, let the posterior limit
be) can also be understood as: put down the past, put down
the future, drop the past, drop the future, leave them alone,
don't touch them. The Buddhist path is unloading, whereas
all concerns about the past and future are loading. So to
put down all those extraneous concerns and to concentrate
on meditation is how views, frameworks or whatever else can
be set aside temporarily, until they can be set aside
definitively, with no remainder, at arhatship.
The Buddhist ideal is to leave the past and the future to
themselves and live strictly in the present instead. The
Buddha is told of the monk Sthaviraka who dwells alone
(eka-vihari), has him called up and tells him: When the
past is cut, the future is let go of, and lust and
passion (chanda-raga) for present existential states
(atta-bhava-patilabha) are well controlled, then the
dwelling alone is perfect in details. SN, II, 283 (21,
10), SA, 1071, 278.
Whether rebirth is factually true or not, it is not a
matter of concern to the Buddhist cultivator, who would
rather shed past and future and pay attention to what
happens in the present.

There's another English translation here: https://suttacentral.net/en/sn22.46

@ChrisW, it would be more beneficial if you see things this way... “Bhikkhus, Form, Feeling, Perception, Volitional formations, Consciousness… cannot be maintained to one’s satisfaction in the long run (anicca).  What cannot be maintained to one’s satisfaction in the long run makes us distraught (dukkha). As we are truly helpless in the long run, nothing is with any real substance in the end (anatta). What is Anatta should be seen with correct wisdom thus: “with no refuge” or “without essence”. 60 -80 of us will contemplate this way in the next 30 days.

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Ego death and stream entry is it the same thing?
I was wondering if ego death and stream entry is the same?
During what i call 'ego death' or 'experience of pure consciousness', i emptied out  and saw the internal galaxy images. Insights came  although it felt too much to comprehend. I was speechless. Basically it was inconceivable. It lasted 6 hours and more I couldn't sleep after. After that my life changed significantly. I still have issues with self esteem  but much less.

See also How are 'conceit' and 'identity-view' not the same?

I wish it were so complete.  Stream entry, while a major event in one's practice, is by no means the death of the ego.  In fact, it only releases one from the lower three fetters (e.g. belief in a self, doubt, and attachment to rites and rituals).  There's much more to go.  I'd go so far to say that it's not until one becomes an arhant that the "ego", as we understand in the Western sense, is finally put to rest.
It's important to understand, however, that "stream entry" is category term for a collection of insights.  While these insights can happen as the result of a single event, that event and the experiences surrounding it like feelings of oneness, visions, and the like are really inconsequential.  What is important is the shift in perspective that follows.  This is fundamentally what distinguishes Buddhism from other mystical traditions.

this i think is more or less right. same as how an arhant is a perfected "person", but not all self improvement has anything to do with buddhist liberation

To paraphrase Tyler Durden - Buddhism isn't about self improvement, it's about self destruction!  ;-)

i should have put "self" in quotes haha ;-)

Temporary ego death & stream entry are not necessarily the same thing.
Temporary 'ego death' can occur in different ways that are not 'stream entry'. For example, temporary ego death can occur from taking drugs.
Buddhist stream-entry includes two major characteristics:

Clearly seeing (with 'insight') the illusory, insubstantial & false nature of 'self'. This 'ego-death' eradicates belief or view of self (sakkāya-diṭṭhi).
Clearly seeing (with 'insight') the absence of self is also the absence of suffering. This eradicates doubt (vicikicchā) about the teachings and also eradicates the belief that morals (sīlabbata) alone can end suffering.

Therefore, what distinguishes mere ego-death from stream-entry is ego-death alone often leads to fear & confusion where as stream-entry leads to peace & liberation.
The Buddhist scriptures say about stream-entry:

A noble disciple who is consummate in view, an individual who has broken through [to stream-entry], the suffering & stress that
  is totally ended & extinguished is far greater. That which remains...is next to nothing: it's not a hundredth, a thousandth, a one
  hundred-thousandth, when compared with the previous mass of suffering.
  That's how great the benefit is of breaking through to the Dhamma,
  monks. That's how great the benefit is of obtaining the Dhamma eye.
Nakhasikha Sutta

Thank you very much for your answers . I appreciate  that. Did you have an expriece of stream entry?

It is the mind rather than a 'self' that experiences stream-entry. Since a 'self' or "you' cannot experience stream-entry, your question is not really answerable. As for 'ego-death', I did experience it once when I was young, before I was a Buddhist, due to getting too high on very potent marijuana & engaging in very intense sex. At that time, it was very frightening although mystical, like it was a 'secret' experience. The lady kept asking: "What's happening?" Thank you for your question & appreciation. With metta


text:
Why deos 'rebirth' imply there is no soul?
Buddhists avoid 'reincarnation' instead of 'rebirth'. Especially if we don't mean rebirth into an intermediate state, the term 'reincarnation', to me, seems OK.
Why does 'rebirth' imply there is no soul?
Is it an etymological thing? Or something about putting the emphasis on 'birth' rather than the body?

I have answered at the duplicate link.

Related meta-topic


text:
How can we know what is mundane?
How can we know what is mundane? Mundane life contains many components that superficially overlap with the Buddhist path:

religious belief
unusual experiences
changes to character
epiphanies
etc.

Aside from taking a poll of monks or devout Buddhists, is there a means to test whether we have made any progress?

i quite like the reply it doesn't matter, and hope someone answers that way

Unless you are, at least, a Sotapanna, everything you experience is mundane.

i can't stress enough that this seems to have dissolved all my sad questions about the "path". thanks!

i hope that the edit is fine. i liked the answer very much as it is, but i don't want to confuse anyone with its typo or declamation haha. all the best, and thanks

In Pali Buddhism, what is not mundane is defined by the word 'lokuttara', which means 'beyond the world', 'supramundane' or 'transcendent" &, most importantly, equates with the realisation of 'emptiness' ('sunnata'), 'not-self' ('anatta') or selflessness. To quote:

Ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṃyuttā
We will listen when discourses that are words of the Tathagata — deep, deep in their meaning, transcendent, connected with emptiness...
SN 20.7

Therefore, unless the mind is, at least, Sotapanna, everything experienced is 'mundane'.

Contrary to the above, what is 'mundane' in Pali Buddhism is described as follows:

What is right view affected by the taints, partaking of merit, ripening in the acquisitions?
There is what is given and what is offered and what is sacrificed; there is fruit and result of good and bad actions (kamma); there is this world and the other world (paraloka); there is mother and father; there are beings who are reborn spontaneously (sattā opapātikā); there are in the world good and virtuous recluses and brahmins (samaṇabrāhmaṇāsamaṇa) who have realised for themselves by direct knowledge and declare this world & the other world.
MN 117

Therefore, included with the ordinary world of common conventions, the following Buddhist topics are also 'mundane':

Kamma & rebirth

Other worlds

Blind faith in words of teachers & gurus


text:
Is there anything I can read about the Buddhist tradition today?
I've read the book Makers of Modern Korean Buddhism, and it was really interesting to read about the recent history of Buddhism, in Korea. And there's quite a few books on how Buddhism came to America etc.. And I have a few biographies of important monks. And I've read a bit about Bodhidharma, ch'an history in China, Tibetan dissemination, and the like.
But is there any other scholarship, like the book on Korea above, I can read about recent Buddhist history, rather than personalities, today?

The Broken Buddha isn't exactly a history -- more of a snapshot, a description, an account of the author's personal experiences -- his description of people he met and their attitudes and behaviours which he saw ... not about "personalities", in that the people he describes are unnamed or not famous.
Seven Years in Tibet is history (ending in 1950) -- but by a non-Buddhist, and more about the culture, society, geography and politics of Tibet at the time, than about Buddhism.

I found this helpful. Not sure if this is the direction you were seeking or if it's too general.
http://www.sangharakshita.org/pdfs/a_buddhist_manifesto.pdf


text:
Do Buddhas have precognition?
Do Buddhas have precognition? Do they know what events are going to happen before they do?
Obviously, the Buddha knows that he will not be reborn, and he knows what will generate a good rebirth, and what a bad. Are any of these destinies both assured and knowable?
According to Early Buddhism and the Bhagavadgita, By Kashi Nath Upadhyaya, p84, the Buddha "seems" to have claimed that he does not have "unlimited" knowledge of the future.
But I wondered if Buddhas had any certain knowledge of the future, aside from their not being reborn. Or perhaps, though the future is not fully predetermined (ibid), they can have certain knowledge of events aside from not being reborn.

Apologies for stating this, because users of the site may have noticed that I ask many similar questions, but, from wikipedia...

Think not of the past but of the future. Constantly maintain the
  future thoughts to be good. This is what we call the Sambhogakāya.
Just one single evil thought could destroy the good karma that has
  continued for one thousand years; and just one single good thought in
  turn could destroy the evil karma that has lived for one thousand
  years. If the future thoughts are always good, you may call this the
  Sambhogakāya. The discriminative thinking arising from the Dharmakāya
  (法身↔fashen "Truth body") is called the Nirmanakāya (化身↔huashen
  "transformation body"). The successive thoughts that forever involve
  good are thus the Sambhogakāya.

if they don't, and the Buddha-nature is identical to the body, then maye it could be said (likely not) that rebirth has no phenomena whatsoever?

Do Buddhas have precognition?

Some Buddhist may have precognition if they develop abhiññā. Precognition is not limited to Buddhism. Hindus also have meditation techniques which develop these kind of powers. Though not frequent there are cases outside Buddhism also which such phenomena has been seen. See studies in parapsychology.
Having said this only a handful of people even among Buddhist have precognition as an ability.

Is it possible that abhiññā includes knowledge of the past (former abodes), and the present (including e.g. the present state of someone who has died, whether they're in heaven) ... but not the future?

Abhiññā is inclusive of all Supernormal powers. Iddhi vidhā nana is catch all. All Supernormal phenomena come under Abhiññā if it does not fit in the other categories it can be put under Iddhi vidhā nan which is super powers. Seeing the future can be put under divine eye and also  also Iddhi vidhā nan. The Divine Eye (Clairvoyance)- this power allows one to see beings in other realms as well as see the future in iddhi

thank you to you both. i might add a note on what i know so far, i think to the question


text:
Which is a good book to read about history of Buddhism?
I'd like to read about the history of Buddhism. Which book or books would you recommend?

Buddhism: Its History and Literature, by T.W. Rhys Davids
Buddhist India, by T.W. Rhys Davids
Early Buddhist Monachism (600 B.C. - 100 B.C.), by Sukumar Dutt
History of Buddhism in Ceylon: The Anurādhapura Period, 3rd Century BC – 10th Century AC, by Walpola Rahula
History of Indian Buddhism: From the Origins to the Śaka Era, by Étienne Lamotte
The Buddhist Religion: A Historical Introduction, by Richard H. Robinson
The History of Buddhist Thought, by Edward J. Thomas
Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo: (Second Edition), by Richard F. Gombrich
Indian Buddhism (A.K Warder),
History of Indian Buddhism (Hirakawa Akira),
How Buddhism Began (Gombrich).
The Birth of Insight (Erik Braun).
The Origin of Buddhist Meditation (Alexander Wynne),
Buddha and Buddhist Synods in India and Abroad (Amarnath Thakur).
Bones, Stones, and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy, and Texts of Monastic Buddhism in India (Gregory Schopen).

There is a more of such books at http://www.ahandfulofleaves.org/

I also suggest: Indian Buddhism (A.K Warder), History of Indian Buddhism (Hirakawa Akira), How Buddhism Began (Gombrich). Later history: The Birth of Insight (Erik Braun). Specific topics: The Origin of Buddhist Meditation (Alexander Wynne), Buddha and Buddhist Synods in India and Abroad (Amarnath Thakur). More on the archeology side: Bones, Stones, and Buddhist Monks: Collected Papers on the Archaeology, Epigraphy, and Texts of Monastic Buddhism in India (Gregory Schopen).


text:
Buddhism on suicide
I want to know how suicide is viewed in Buddhism. I know that it is not viewed positively, but I want to know why. Is it because it brings grief to others? Is that the only reason? Or there is something else..?
I think that if you die happily in a calm state because you wish to, there is no negative energy within you.. so I don't understand why suicide is such a bad thing. (the reasons I think are the grief that will bring to the family and that one's negative energy will linger)
Buddhism also varies among countries and cultures (I'm from the East Asia), but I believe it all began with the core teachings of Buddha and I just want to learn his teachings.
Thank you.

There related topics with relevant answers, which are also tagged with the 'suicide' tag.

Generally, a calm & happy person is not inclined to commit suicide. Generally, a person thinks about committing suicide because they are unhappy & suffering from emotional pain.
In the Pali suttas, only enlightened beings are reported to have ended life. This occurred in at least two situations:

Terminal illness with totally disabling pain (e.g. MN 144), which was unblameworthy.
Revulsion towards the meaningless of phenomena (e.g. SN 54.9), which was both unpraiseworthy & unnecessary.

If a person commits suicide because of emotional suffering, in Buddhism, this is considered to be unpraiseworthy for at least three reasons:

craving exists for a certain state of being;
faith has not been placed in the Buddha, Dhamma, Sangha & Noble Eightfold Path to overcome the emotional pain & suffering, which can be overcome with right practise; and
it can result in suffering arising in other people, such as mother, father, family & friends.

Possible list of reasons for not condoning suicide:

You are intentionally taking a life which is breaking Sila and Vinaya
It bring social problems like misery to loved ones and oftens dependents
The act is done with negative mental state hence does not lead to beneficial rebirth in the next life.
Based on the view of extinction or nihilism which is unskillful

More on this see:

Introduction to Chann’ovāda Sutta by Piya Tan
Death: An early Buddhist perspective by Piya Tan

Hi Suminda. My understanding is, taking your own life is not breaking the first precept. I agree with you but this Is how I made to understand in other forums. I can't support my claim with sutta. This is just hearsay information.

Pārājika 3 forbids this for monks. It may be disputed for Sila. But Pārājika are the most offensive breaks of Vinaya hence I think this breaks Sila also.

Suicide is the result of hatred towards yourself, perhaps others or a thing (sickness). Hatred is an unwholesome mental state which will result in a birth in a lower realm.
This is a disputed subject in Buddhism. There is an extended discussion at this link: https://dhammawheel.com/viewtopic.php?f=13&t=27879&hilit=

I don't think it's necessarily hatred towards self. It could be hatred of the life conditions one finds oneself in.


text:
Can't meditate anymore
I used to meditate daily, about 2 or 3 years ago I stopped.
A week ago I decided to start meditating again. I sat down closed my eyes... and suddenly I am halfway through cleaning my dishes.
So I try again sit down close my eyes, and I am doing laundry.
I don't consciously see myself stopping and starting these chores. I completely space out on what is going on and "come to" doing a chore or task.
What is going on? I have never had this problem before, and normally consider myself to be pretty mindful.

Why did you stop meditating?

When you say "I am laundry", are you doing these physical activities or just thinking about laundering your clothes?

@SarathW physically doing the chores

Why did you decide to start meditating again?

So, what you saying is when you start to meditate, without you knowing you end up with doing laundry? Is this like sleep walking?

It's not a problem. It's the human mind. Meditation is not meant to stop thought. It's meant to help you notice "what is". You have noticed how busy and restless your mind is. That is good. As you get more into your practice again you will notice more moments of stillness also. Just accept where you are at and let go of any expectations for things to be any differently or the way they used to be.

Distraction could be due to Restless Worry which is one of the Hindrances.
This is due to unwise attention:

There is unrest of mind; frequently giving unwise attention to it — that is the nourishment for the arising of restlessness and remorse that have not yet arisen, and for the increase and strengthening of restlessness and remorse that have already arisen.
— SN 46:51, The Five Mental Hindrances and Their Conquest
Selected Texts from the Pali Canon and the Commentaries
compiled and translated by
Nyanaponika Thera

Also see this answer.
Wise attention can help with your wondering mind

There is quietude of mind; frequently giving wise attention to it — that is the denourishing of the arising of restlessness and remorse that have not yet arisen, and of the increase and strengthening of restlessness and remorse that have already arisen.
— SN 46:51

These things should be avoided:

When the mind is restless it is not the proper time for cultivating the following factors of enlightenment: investigation of the doctrine, energy and rapture, because an agitated mind can hardly be quietened by them.

Following should be cultivated

When the mind is restless, it is the proper time for cultivating the following factors of enlightenment: tranquillity, concentration and equanimity, because an agitated mind can easily be quietened by them.
— SN 46:53

I like the recommendations of what to avoid and what to cultivate. People with wild, agitated thoughts who speak out a lot, I refer to as 'cowboys': they tend to "shoot first and ask questions later".

I think you are assailed with Vitakka and Vicara.
This is a common activity of our mind. Be aware of these thoughts. If they are wholesome (Samma Sankhappa) then they are OK.

Please include definitions of vitakka and vicara?

Vitakka and Vicara means the internal dialogue in your mind or endless thinking. l

http://what-buddha-said.net/library/Buddhist.Dictionary/dic3_v.htm

Interesting. The question seemed to be saying that the asker moved from sitting meditation in to activity with no intervening thoughts. Either he doesn't remember, or it was something other than internal dialog. The second possibility worries me, it seems a bit like sleepwalking.

Don't worry. Its just a natural lack of mindfulness due to the time not engaging in (mindfulness) meditation practice.
Stay consistent with your method of practice and don't let too much time pass between formal sittings. Do short sessions of 15-30 minutes and gradually increase sitting time, as your faculties strengthen. With correct and consistent practice, mindfulness and insights will arise again.
Its just like heating water. Your pot has been standing on a cold stove for a while. Turn on the heat again and the water will eventually boil.
If you practice Vipassana meditation then you might want to limit yourself to 1 or 2 of the Four Sattipathanas and gradually increase the amount of objects.
If you do Samatha meditation then reaffirm your intentions (whether they are wholesome or not)  for doing the practice, practice skillful efforts and start out with short sessions. Its even more important here to do short sessions in the beginning, due to the concentrated nature of this practice.
Lastly, investigate the five spiritual faculties and find out where they are unbalanced and then work on balancing them.
Hope this helps. Feel free to contact me if any help is needed.

It sounds like lack of mindfulness, yet the asker seems concerned. Perhaps it is something more. I meditated for a long time, but have not for the past 5 years, yet I do not experience such a complete gap of awareness or memory. How could someone go from meditation to doing dishes with no understanding? Do other people report this?

Such deep lapses of the awareness happen because of tension. If you try to keep awareness moment to moment, the longer you do it and the harder you try, the more dramatic lapse will happen. I recall when I tried to keep stable tight grip of awareness, eventually I discovered myself floating among dream-like images.
Perhaps the same mechanism worked in your case: your mind eventually got tired, and its attention started to wander - that's a way to give the brain some rest.
Apart from that, I don't know, are there any pathological processes involved in your case or not.
Another point: with meditative practice people develop such strong concentration that the perception of time and place might disappear. For example, you meditate or do some other calm, meditative things, and suddenly you discover that much time has passed. I recall once when I painted my self-portrait and finally got more or less satisfied, I stretched my back, looked around and wondered, why the light was on. It was not dark yet. So why did I turn on the light? I went to the kitchen to look at the clock. It was almost half past ten. So it was late, then why it was not dark outside? I looked out of the window. Was there a nuclear war, a comet falling or something? Why the sky was bright? But people walked down the street quite calmly, as if nothing unusual was happening. So gradually I realized that it was morning already.
Such experience might be called samadhi - deep meditative absorption. A practitioner is so immersed in his activity - sitting meditation or something else - that doing it he might not notice that several days passed. There is a story of some practitioner who lived secluded in mountains. He boiled himself some porridge, but before eating he decided to meditate a bit. Soon shepherds came and asked why he didn't visit their village for some time. He didn't realize that several days had passed, but when he opened his pot of porridge, he saw there long strands of mold.
When the control over our actions is lost, it's probably not samadhi, but mental wandering. However that wandering had deep concentration, that's why the awareness was lost so completely. The moment of losing control likely happened because the brain got tired of tension.
That's a basic explanation which I can think of. Not sure, is your brain in good health or not, such tension can be not a very healthy sign, though not necessarily. In any case, take a good care. Investigate: which habits create the excessive tension in your body-and-mind? What are the causes? Change those causes in your life and abandon those unhealthy habits.
Direct your practice at developing more openness and relaxation.
Don't grasp meditation so tightly. Rather, let it be relaxed. It' like putting an object down, rather than squeezing it in your hands.
When it lies on the ground, it won't run anywhere, so relax and let it stay. Let yourself stay, relaxed and unconstrained.
Even if your mind starts to wander, it's better to follow that wandering and remain aware, rather than struggling with it and eventually losing the awareness at all.
The ultimate mastery in meditation is effortless.
Good health to you!


text:
Uncomfortable sleeping conditions on retreat
I was thinking about going to a retreat in thailand called suanmok and then I saw the picture of the bed. A straw mat and a tiny wooden pillow!!! why would they make people sleep like that?  It seems like torture to me and so I decided not to go. If the Buddha didn't believe in asceticism why do some monasteries and retreat centres?   At the very least I need to sleep comfortably when on retreat. I would just end up sleep deprived and grumpy and not be able to meditate properly anyway. I can't even sleep properly in my luxurious queen size bed with pillow top mattress most nights. Does anyone know of a more comfortable retreat?

You have got to be kidding me!

damyata ... datta ... dayadhvam

I used to run a retreat center in the northern USA. It is still open. It has beds, etc like any US house. Vegetarian food, which is delicious. Inexpensive... I don't know where you are though. There are other related centres in other countries.

Google earth of meditation centre

They also provide a piece of 'masonite' wood over the concrete bed.

You can take your own camping mattress & pillow.
Since the retreat is catering mostly for backpackers, people turn up with their backpacks & whatever they are carrying in them, which they take into their room.
They don't have 'dhamma police' checking for camping mattresses the rooms.
As for taking a bath, it is outdoor, communal, cold water, using a dish.

As for toilets, generally squat (unless you can find a sit down, somewhere).

In the good old days, we all piled into these old wooden dorms, sleep on the floor & use this old toilet in the forest. At least recently there is an individual wooden bed.

This old toilet location is circled in red, below. One of the most beautiful toilet in the world.

Better view:

Meditate with the white Buddha.

Far out!  Looks more like a concentration camp. I won't be going.  I don't see the point of puttin myself through such tough conditions like that when it's not neccessary.  Some people might say it's good practice to learn how to be with difficult feelings but I'm a fan of the belief that if your not feeling difficult feelings then no need to try and evoke them. They are going to arise sooner or later anyway.   How do you bathe in that thing? Looks like a septic tank.  Fully clothed in order to maintain modesty?   Ugh   Yep there are better ways to journey toward enlightenment.

Omg that sign outside the toilet is hysterical.  I wonder if they realise how funny it is

You use the plastic dipper to splash the body with water. Then soap up. The splash off, with the plastic dipper. "Tough?". Lol. Its is easy.

That is a good one @Dhammadhatu.  And I am not saying it in a rude way or a funny way. For others it may be a bit of a laugh, or a rude awakening, but I see it as a great answer, a great post.

Thank you so much for this answer. It makes me truly appreciate the amenities I have around me. I am living like a King!
It actually makes me feel warm inside to see these accommodations. When you have stripped everything else away then you are the closest you will ever be to your true self. I try to rid myself of things and shed layers daily and I still feel almost opulent by comparison.
To ME Dhammadhatu's example is exactly how a retreat should be. Of course I may see one that overwhelms me with its' luxuriousness and think the same. But this example is MUCH appreciated! Thank you.

Looks very much like when I stayed with a family of shamans in the rainforest. No electricity or water. Toilet was the ceramic bowl with no seat, connected to a tube going over the edge of a hillside. Big barrel of water to pour in. Many members of our group went back to town after the first night. I loved all 5 days. Buttocks got very sore sitting on split logs though.

Calling it "torture" and a "concentration camp" is obviously an exaggeration; and I read the Buddha's "not believing in asceticism" as meaning that people need enough food.
There might be something to say about the eighth precept (but I don't know what):

I undertake the precept to refrain from lying on a high or luxurious sleeping place.

Perhaps your apparent astonishment is a matter of what you've been accustomed to. Dhammadattu's photographs remind me of a boarding school, army barrack, boy scout camp, youth hostel, and/or camping ground. The dormitory he showed looks to me more "luxurious" than camping (sleeping) in a tent is, which lots of people do (or did) just for a holiday; and a flush toilet is preferable to a "pit latrine".
If you're not used to it (from your past experiences) perhaps that's why it's surprising to you?
Maybe an analogy is sitting in the "lotus" position: that it's not a problem for people who are used to it. I don't think I can reach the "lotus" position, but sleep on a wood (or straw) surface is feasible.
As for "why would they make people sleep like that", apart from any Dharma-related (or health-related) reasons I expect it's practical: cheap, sufficient, no bed-bugs or mice, no linen to launder.
On this page, as Dhammadattu said, someone commented that they brought their own bedding, including a foamy mattress which they bought at a local market.

Wat Doi Suthep has 'normal' beds, hot showers as well.
fivethousandyears.org
Two years ago I stayed at the monk side of Wat Chomtong. The bed was a high one. The shower was private but cold.
northernvipassana.org/en/

Last year I stayed at the tourist side of Wat Chomtong; the matras was thinner, the shower shared but hot.

Thank you for this information. These ones look much better

I spent two months every summer while growing up in a wooden cabin like this one, on a small island that has no roads or bridge to it, with no heat, water, TV, phone or even a radio (until older brother brought "his music"). Spent a lot of time swimming, watching the dark sky at night, listening to silence, reading, and building tree forts from lumber that washed ashore. It is never too late to have a happy childhood.

"I can't even sleep properly in my luxurious queen size bed with pillow top mattress most nights."
"*****"
Here is the answer to your question. Sleep is nothing to with the luxury.

That's your perception. Not necessarily the actual truth or reality.

When asked by people with 'insomnia', my Guru said, "If you are tired, you'll sleep!"

You will be discouraged from indulging in sleep on most meditation retreats. If you stay with the schedule (waking up as early as 4:00 in the morning), you will find that the most sleep you can get is around 6 hours. Simple bedding motivates you to make the most of your sleeping hours and devote the rest of the time to practicing meditation.

A straw mat and wooden pillow is just taking it a step too far. This would play havoc for elderly people with back issues etc.   no thanks, they can keep their concentration camp conditions for those who feel the need to self flagellate.

Also, when you are worn out from a day's sitting, you can pretty much sleep standing up in a closet with Slayer blasting the whole six hours!

I was thinking about going to a retreat in thailand called suanmok and
  then I saw the picture of the bed. A straw mat and a tiny wooden
  pillow!!! why would they make people sleep like that? It seems like
  torture to me and so I decided not to go. If the Buddha didn't believe
  in asceticism why do some monasteries and retreat centres? At the very
  least I need to sleep comfortably when on retreat. I would just end up
  sleep deprived and grumpy and not be able to meditate properly anyway.
  I can't even sleep properly in my luxurious queen size bed with pillow
  top mattress most nights. Does anyone know of a more comfortable
  retreat?

Perhaps the Four Noble Truths will take some dust off your eyes:
1) There is suffering.
Stop distracting yourself with worldly things or trying to run away from suffering.
Uncomfortableness, pain, aching, aging, death, and so on should be known!
2) There is an origin to suffering: clinging/craving/addiction
When you experience something, people naturally create judgments: this is good, bad, and so on. Because of this, they cling to preferred experiences and when a preferred experience falls after arising, one suffers out of ignorance of the Three Characteristics of Existence: Impermanence (what arises must fall), unsatisfactoriness (no one is ever content as a result of impermanence), and no-self (the experiences one has are not controllable or ownable). Out of ignorance of our experiences, we continue to cling, causing the Poisons, which cause Kamma, and our continued existence.
3) There is an end to suffering.
That is through meditation. Specifically, Vipassana. That is insight meditation, which is meant to understand the Four Noble Truths in its entirety by focusing on experiences and their nature: The Three Characteristics. When one realizes that their experiences (which is the only real reality), are ultimately impermanent, unsatisfactory, and no-self (uncontrollable, unownable), one will naturally let go until one lets go of everything, being in a state of eternal contentedness called Nibbana. That is what the Sangha strives for and ironically lets go of in the end.
4) That end is through the Middle Way.
The Middle Way is between the extremes of self-mortification and self-indulgence. That being the Noble Eightfold Path: wisdom, conduct, and meditation. This path leads one to the end of suffering by purifying one's mind, ending Kamma and thus, the cycle of rebirth.
For answers to your questions by applying the Dhamma to it:

1) "why would they make people sleep like that?"

The 8th Precept for serious meditators is "to refrain from high and luxurious beds." This is one of the rules for serious meditators to help them get up in the early mornings and to prevent clinging to the comforts of a bed or to (possibly) understand their aversion to the discomfort of the bed. Some people even sleep on the floor, but the Buddha never said such a thing was required.

2) "If the Buddha didn't believe in asceticism why do some monasteries
  and retreat centres?"

The Buddha found the Middle Way, away from asceticism and self-mortification, but also away from comfort and pleasure. Asceticism is only eating once grain of rice a day or meditating in a jungle or cave with little or no clothes, medicine, shelter, and so on. The conditions of the meditation centres are meant to keep you aligned with the Middle Way, which is not the same as everyday comfortable and pleasurable experiences. The Middle Way is only having the necessities of living (once a day alms, medicine, a robe, shelter).

3) "Does anyone know of a more comfortable retreat?"

The centres who do not follow the teachings mentioned in my answer to question #2 sway from the Dhamma, sway from the Middle Way, and will have a harder time meditating on their experiences and letting go of them in the long run if there are horrid conditions such as asceticism or in comfortable and pleasurable clinging conditions, both of which arise aversion, greed, & delusion, continuing intention.
If you want to learn more about all of this, I would suggest Venerable Yuttadhammo's Youtube Channel. He has extensive knowledge of the Dhamma & answers a plentiful amount of questions to help clear up and help the understanding of the Buddha's teaching.
I hope this helped. May your meditations flourish in the light of the Buddha, the Dhamma, & the Sangha! :)

all_licenses: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text:
Quicksands Simile?
I am looking for that very specific sutta in the Pâli Canons wherein it is made plain that such a one not having himself attained to liberation, is not qualified to liberate other. The simile, I think, is about being mired in quicksands...
Thank you for your kind attention, your help is very much appreciated.

The sutta you are looking for can be found in the MN 8 - Sallekha Sutta: Effacement.
Here the Buddha gives the following teaching to Ven. Cunda:

(The way of extinguishing)

“Cunda, that one who is himself sinking in the mud should pull out another who is sinking in the mud is impossible; that one who is not himself sinking in the mud should pull out another who is sinking in the mud is possible. That one who is himself untamed, undisciplined, [with defilements] unextinguished, should tame another, discipline him, and help extinguish [his defilements] is impossible; that one who is himself tamed, disciplined, [with defilements] extinguished, should tame another, discipline him, and help extinguish [his defilements] is possible

Quicksand similes / references
Following are the only 2 Quicksand references as per SC.

Attaining true liberation /
  is just like this:
  once rid of afflictions, /
  the quicksand of desires,
  no one knows /
  whither he went.

Dabba enters Nirvāṇa

And

“Like as a strong man lends a helping hand
  To weaker, sunk in mire or in quicksand:
  So, Queen Pancati, thou hast saved me here,
  With verses sung so sweetly in mine ear.”

Hatthi-Pala Jātaka