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Discernment or blind belief?
Recently I was chatting with some Christian friends and we were recollecting some of Jesus' teachings - I, particularly, specified a couple aspects of the New Testament that were downright absurd; one is resurrection: one group of Christians believe Christ had actually raised from the dead, and the other that it was a metaphor. The first view is obviously non-scientific, and one might actually argue it makes no sense.
I have been reading the nikayas myself and although I have found them to be beautiful, I cannot avoid detecting leftovers of Hinduism and absurdity in Buddha's sayings - if taken literally. I have already asked a question about the absurdity of interpreting rebirth literally, and was satisfied with Buddhadasa Bikkhu's view that it should be interpreted metaphorically - even though Buddha explicitly said that rebirth also happened after death (references can be found in the linked question). I now have read more suttas and am very dislocated with regards to many passages. I list some of them below.
Buddha affirms ugliness is a direct consequence of past lives (MN 135):

There is the case, where a woman or man is ill-tempered & easily upset; even when lightly criticized, he/she grows offended, provoked, malicious, & resentful; shows annoyance, aversion, & bitterness. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in the plane of deprivation... If instead he/she comes to the human state, then he/she is ugly wherever reborn.

Buddha affirms conception is only possible with the presence of a lesser metaphysical creature to be reborn in the foetus (MN 93):

"'Do you know how there is the descent of an embryo?'
"'Yes, master, we know how there is the descent of an embryo. There is the case where the mother & father have come together, the mother is fertile, and a gandhabba [the being about to be reborn] is standing present. The coming together of these three is the descent of the embryo.'

Buddha affirms that Dhamma practise will turn a person into, let's face it, some sort of superman (DN 2):

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the modes of supranormal powers. He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.

If taken metaphorically, the last quote can make sense. The first and second are fruits of a mind that was born in the VI BCE, before the discovery of genetics and physiology.
A previous question has answers that say that to be a Buddhism a person has to have "unwavering faith in Buddha". Does that mean that to become a Buddhist I must give hand of science and start believing nonsense like this? Is it part of being a Buddhist believing everything the Buddha said is true, or must I be discerning and throw away things that are now know to be false?
I have already understood that the role of Buddha is taken to be showing mankind the Four Noble Truths and the Eightfold Path. These do make sense for me, completely... But I'm stuck with those esoteric aspects of Buddhism.

Sometimes, the Buddha puts in check any blind faith his listeners might have about himself or the dhamma itself. A notorious sutta here is the  Cūlahatthipadopama Sutta, where he explains that the reasons for Pilotika to believe the enlightenment of the Buddha are insufficient to have him to state it to surely. In this case, he uses the simile of the elephant's footprint:

“Brahmin, suppose an elephant woodsman were to enter an elephant wood and were to see in the elephant wood a big elephant’s footprint, long in extent and broad across. A wise elephant woodsman would not yet come to the conclusion: ‘Indeed, this is a big bull elephant.’ Why is that? In an elephant wood there are small she-elephants that leave a big footprint, and this might be one of their footprints. [...]

On other occasion, the Buddha approaches people who are not his followers and starts his speech telling them to be careful about the reasons one believes in something. Such is the famous Kesaputtiya sutta also known as the Kālāma Sutta:

The Kesaputtiya Sutta is a classic discourse on Buddhist epistemology, that is, theory of knowledge, or an investigation into what constitutes valid knowledge and what does not. [...] A remarkable feature of the Kesaputtiya Sutta is the comprehensive manner in which it covers the range
  of human knowledge and experience, that is, the cognitive, the conative, the affective and the spiritual. The cognitive aspect of the Sutta is covered by the Buddha’s reassuring that the Kālāmas have the right to doubt what is doubtworthy and exhorting them on the 10 doubtworthy points.
-- Piya Tan

Another sutta that deals with the acceptance of views and how this acceptance affects one's life is the Apaṇṇaka sutta, which Thanissaro Bhikkhu has translated as "a safe bet".

One of these means [the Buddha resorted to] was the pragmatic argument, which differs from empirical arguments as follows. An empirical argument presents facts that logically imply that A must be true or false. A pragmatic argument focuses not on the facts related to A, but on the behavior that can be expected from a person who believes or rejects A.
The Buddha's main pragmatic argument is that if one accepted his teachings, one would be likely to pay careful attention to one's actions, so as to do no harm. This in and of itself is a worthy activity regardless of whether the rest of the path was true.
When applying this argument to the issue of rebirth and karmic results, the Buddha sometimes coupled it with a second pragmatic argument that resembles Pascal's wager: If one practices the Dhamma, one leads a blameless life in the here-and-now. Even if the afterlife and karmic results do not exist, one has not lost the wager, for the blamelessness of one's life is a reward in and of itself. If there is an afterlife with karmic results, then one has won a double reward: the blamelessness of one's life here and now, and the good rewards of one's actions in the afterlife. These two pragmatic arguments form the central message of this sutta.
-- Thanissaro Bhikkhu

Finally, the Brahmajāla Sutta is an important discourse that exposes what the Buddha calls wrong views. It is a great source to understand indirectly what the Buddha approves to be knowledge -- by understanding how he exposes faulty inquiries of many different kinds.

So, I hope suttas like these clarify that Buddhism does not demand one's blind faith on any matter. Not only it doesn't demand blind faith, but assertions about the Dhamma that have not being actually made known by those who proclaim it are subject to criticism (if the simile of the elephant's footprint is at all relevant).
Of course, all buddhists aiming at the goals of Buddhism have to have some faith in things beyond their current reach. That the goal (end of suffering) is reachable, and that the path presented truly moves one toward that goal  are two obvious instances.
But this faith is the very same faith one has on math class, or say, rock climbing class: faith that the teacher knows his trade, that it's possible for you to learn it, and that by the end of the course, you will know it. There's then a gradual "substitution" of that faith by knowledge; as you learn, the more confident in the path and teacher you become. This is daily activity, we all do it, and in Buddhism is not different.
Now, consider the situation were the student really, really needs the class and ponders over the options carefully. Then, the "unwavering faith in the Buddha" is just this: without fully trusting the teacher, one comes to believe one won't learn the class as well as one expects, or worst, one may think they are not safe under the care of the teacher. So right there the motivation ends and one abandons that class. That is why this strong confidence is required for those truly dedicated to realize the attainments declared by the Buddha, otherwise they will doubt the very possibility of it and abandon the training.
Strong as it may be, however, the faith is provisional. It's mere confidence. And if the suttas above are at all important, they point to the very same attitude that mature scientists show: that we should never assert things we don't know as true if we have not come to know them as true -- we can always say "according to the suttas", but that's different than saying "this is true".
On the other hand, no one interested in finding truth should discard nonsense because it's perceived as nonsense. For one example, for centuries the idea that the earth moves around the sun, and that the earth is actually spinning was nonsense (to our senses, it still is: I don't feel I'm spinning at all, and I can clearly see the sun moving around).
No one should also believe in science for so many reasons. One of them, is that science is supposed to be known, not believed in (that was the whole point of the scientific revolution centuries ago) -- this is quite aligned with Buddhism.
But the point is that rebirth has never been under sufficient scientific scrutiny, enough to yield any conclusive information. The same can be said about the brain. That doesn't make the brain "non-scientific".
So, throw away what is false, yes. But one better be cautious so one is not mistaken about it -- since we usually are not cautious and we usually are mistaken.
Last but not least, there are other interpretations of the quotes you provided, and many people believe rebirth in the suttas to be either a mis-interpretation or that it's presence in the texts are due to other reasons. Secular Buddhism, for example, is one branch that takes the so-called supernatural elements with grain of salt.
But many monks are actually agnostic about rebirth or put this subject aside. Ajahn Brahmali from the forest tradition thinks that this is appropriate middle way on this matter.

You do not have to believe in these things if you do not want to but do not reject then outright also. Though maybe not all aspects, you might realize some aspects of Buddhism which you might have rejected earlier as acceptable through empirical verification through meditation and the Noble 8 fold path.
For the meditation to work and for you to practice in earnest without any psychological stumbling block you have to have faith in the techniques (Threefold Training) and your teacher. The faith in your teacher is that you know he is teaching you the right techniques and he knows what he is teaching. To start with this is all the faith you need, but you can and have to refine it as you take more steps in the path. Also through wise attention, the path (3 fold training) path is realised. [Yoniso Manasikāra Sampadā Sutta] So meditation is to develop wise attention.

Thanks for this answer, Suminda. Perhaps when a monk/nun is egoistic enough to show off his/her levitating abilities I'll start to question the physics I've learned... Until there, I'll just keep meditating.

What you can do for the time being is to put what you might not be palatable to you aside and start practicing to see if you get any benefit from the teachings.

There are several topics about faith on this site.
I think that "faith" may be a preliminary state e.g. as described in this topic.
If you were drowning and someone throws you a rope, you need enough faith (or confidence, belief, understanding, lack of doubt) in the saviour and solution to take and use the rope.
The metaphor is applicable whether you're drowning in water, drowning in sensuality, drowning in despair, or etc.
There may be parts of the dharma (for example you mention the doctrines of rebirth, or of psychic powers) that are useless to you: you don't know how, you're unable to make use of them.
Suminda's answer says, "You do not have to believe but do not reject"; and Thiago's, "actually agnostic about rebirth or put this subject aside".
I guess my answer is that the parts which you are unable to use are simply irrelevant: they don't come up; they don't form part of the solution which is available to you.

The Buddha did not explicitly say that rebirth also happened after (physical) death. This idea only arises when the word 'marana' ('death') is misunderstood. The word 'marana' is defined as the 'death' of the idea of a 'being' ('satta'). Refer to SN 12.2. 'A being' ('satta') is defined in SN 23.2 and SN 5.10 as a 'view' or 'state of attachment'.
For example, you (i.e. the mind) believe you are a 'husband'. This is 'birth'. When your wife leaves you for another man or when your wife dies, your self-identity as a 'husband' dies. This is 'death' ('marana') and from this death comes sorrow, lamentation, pain, grief & despair. What has died is a certain sense of self or self-identity. 'Death' does not mean the death of the physical body. This is why all questions in the suttas about what happens to a Buddha after 'death' ('marana') are deemed to be invalid. Since a Buddha has no sense of 'self', a Buddha does not experience "death". What happens to a Buddha is the "termination of life" (rather than "death").
Bhikkhu Buddhadasa has not taught these things are metaphors. The word 'marana' is not a 'metaphor' because it is literally defined as a 'self-view' & the sorrowful ending of that self-view.

The Buddha does not affirm ugliness is a direct consequence of past lives in MN 135. Instead, MN 135 states ugliness is a result of past kamma (intentional action). Again, you have misunderstood the language in the sutta. The Buddha has taught literally a person is ugly due to anger. Also, there is no evidence the Buddha actually spoke this sutta.
Same girl. Pretty & ugly due to different kamma.

If you want to understand MN 135 thoroughly, you can read similar suttas, such as AN 4.197, which use less complex language.
More importantly, you need to research in the suttas how the words 'beautiful', 'ugly', 'wealthy', 'poor', 'long-lived', 'short-lived', etc, are used in other contexts, where it will be found these words are used in both psychological & physical contexts.

The Buddha does not affirm conception is only possible with the presence of a lesser metaphysical creature to be reborn in the foetus in MN 93 & also MN 38.
In MN 38, the Buddha explicitly states three things are required for the creation of an embryo: (1) sexual intercourse; (2) the mother is in season; (3) the gandhabba is present. The word 'gandhabba' has its linguistic root in the word 'scent' or 'smell' and obviously means 'sperm'.
That said, the word 'gandhabba' has many uses in the suttas, such as used as a type of 'god'. For example, the Buddha was asked by a man after his enlightenment was he a 'gandhabba'. Maybe, in his radiance, the Buddha looked like a gigolo.
The term 'gandhabba' is very obtuse but in MN 38 is is quite clear to mean 'sperm'. In MN 93, the Buddha is talking to Brahmans thus the word 'gandhabba' here means whatever Brahmans believed it to mean (rather than what the Buddha took it to mean, such as in MN 38).

Correct. In DN 2, the Buddha affirms that Dhamma practise will turn a person into, let's face it, some sort of superman. These are merely psychic powers based on the use of thought & electricity. Just as a TV tower can transmit TV waves across the atmosphere, so possibly can the human mind or brain that has developed this ability. There is nothing superstitious about this.
You claim to be a 'scientist' yet seem to deny the brain may possibly have an ability to utilise electricity to transmit thought messages & images. What did Tesla say about the electrical fields of the Earth?
Before I practised meditation, I never ever used to literally fly in my dreams. But since I developed a certain level of mediation, I often literally fly in my dreams (which is an amazing feeling since it is literally flying; jumping off high cliffs and flying over cities & over beautiful green landscapes). While I do not have any psychic powers, at least I believe the mind can mentally manifest flight (rather than physically). The mind with physic powers possibly can do this volitionally (whilst I cannot. It only occurs non-volitionally during my sleep).

You are stuck with those aspects of Buddhism because you have devoted your life to science rather than to meditation. If you meditated more & attained stream-entry, all doubts would vanish.

As usual, I like and dislike your answer. The first part of it was truly enlightening - I should be careful about the terms, The suttas you recommended cleared my views, and I must admit "gandhabba" is indeed used in many suttas I've read and with different (sometimes unintelligible) meaning. Thank you.

Nevertheless, I do have evidence that the human mind cannot transmit and absorb waves like a TV set. This evidence is called waveguides. It is usually studied in advanced electromagnetism. We do some calculations and deduce something called a cutoff frequency, and based on calculations using the brain as a source and the head as a waveguide (more precisely, a resonant cavity) we arrive at the conclusion that the brain would roast before emitting something meaningful - and more, we have absolutely no way of receiving frequencies, since the induced neural currents are far too low.

So yes, I have turned now to meditation because I believe in the Four Noble Truths and am experiencing myself a huge change of perspective in many aspects... But I can't see myself denying that the proofs of physics can be overcome by meditating. I still prefer to thing that in DN 2 the Buddha was using metaphors. One cannot expect a man to talk about flight before the time planes and physics were discovered. Also, I (and no one, I think) ever saw a monk flying around.

OK. Thanks. Good answer about the electromagnetism. Personally, I know nothing about it. However I do believe in psychic powers (which is not due to scripture or theory). Regardless, it is not important. SN 12.70 & DN 11 explain the unimportance of psychic powers. Regards. Also, there are many questionable (unauthentic) suttas, imo.

Discernment or blind belief?

Buddhism is definitely demanding discernment and against blind belief (or blind faith).
Buddha affirms ugliness is a direct consequence of past lives (MN 135)

How a person's visage apprehended is generated by the mind, so to speak. A mind, is not just the thinking faculty. Think of the human thinking faculty, those formats of thinking, where do they come from? Many of the basic surviving abilities are not learnt, but born with. A bird is born to fly, a fish to swim, these abilities are there already, they are there at birth. Can the mind affect the physical, i.e., the visage? If one keeps thinking having a stomachache, surely after a while one will feel bad with the stomach. The mind has it's part that you are aware what it's doing, like thinking of stomachache; but it has the part that you aren't aware what it's doing, e.g., blood circulation. There are even deeper mind activities not detectable. Thus the mind capable of affecting the visage is not a myth. The nature of your mind at this moment is the totality of the past, past lives. Death is the physical deterioration, the mind keeps it's continuum whether you are dead or alive.
Buddha affirms conception is only possible with the presence of a lesser metaphysical creature to be reborn in the foetus (MN 93)

I don't think lesser or greater is the right saying, it needed the "gandhabba" is valid. Grandhabba is the mind without the physical body, a form in the interval between death and rebirth. Unfortunately "mind" is only loosely a substitute for "gandhabba" in English. Here the "gandhabba" can be previously a fish, a cow, or a human, any sort of life form.(!) The foetus can be a pig, a pigeon, or a human, too.(!!) In the future when scientists are creating "cow-headed fish" (I believed they do now) in the lab, the "gandhabba" has to be presented too. Think of it, why a creature must it develop from organic base, whether by cell-cloning or in vitro fertilization. Do you think by combining and mixing the finest inorganic material such as titanium in nano scale life can be generated from? (It's possible when some "gandhabba" - mind/entity can inhabit even an inorganic object but I don't think you are ready for this and too complex for now) What's going on when life comes about? Do you think at this moment science has all the answers booked?
Buddha affirms that Dhamma practise will turn a person into, let's face it, some sort of superman (DN 2)

It is. You probably don't know, in the philosophical sphere those such as Nietzsche and Schopenhauer were influenced by Buddhism esp. the "superman" notion. Niet. wrote Thus Spoke Zarathustra and Scho. The World as Will and Representation. They willed for this superman power indeed. In fact any master claimed to master the practice must be able to demonstrate some sort of Rddhi powers, at least able to heal some sort of illness. In the ancient monastic life an accomplished Bhikkhus always visited by patients he should be able to heal. The healing is simply by, say, laying hands on the head or any place with afflictions. I don't think you are accepting this saying neither it's my task to convince you :). An Arahat is required to demonstrate the 18 kinds of "superman power" if they achieved Arahat-hood, recorded in many places in the Sutras/Suttas. Take one example, seeing, the succeeded practitioner his eyes can do both microscopic and telescopic functions. When we are fumbling with the iPhone, those functions in the iPhone were used to be the abilities of the succeeded practitioner. Else what are those meditations and long pain sittings for? Going to a gym at least can build the body with stronger muscle. Buddhist practice is training/building the mind, so to speak. Although "superman power" should never be the goal else one fallen.
"unwavering faith in Buddha"

This phrase is a bit strange. Buddhism has many branches, the methods could be varied. It's true and false. loosely saying, I think when practicing for the Pureland at the verge of dying, yes; or Tibetan during the Guru-yoga, yes. Ch'an, probably, no. And there is record about Ananda not succeeded after years attending at the side of the Buddha, finally he realized that even the Buddha was his cousin/brother(?) the Buddha wouldn't be able to give his achievement to Ananda, he must learn by himself and arrive by himself.
To conclude, a skeptical mind and discerning align with the teaching. However, an open mind is the key to the gate for knowledge beyond what science proclaimed. Science keeps refuting itself and it's own discovery, that means science not the ultimate truth.


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Meditation is a struggle
When I wake up in the morning I don't feel like meditating straight away. I usually feel heavy and drowsy. So I have some breakfast and coffee and then I will sit. This morning I tried to sit for an hour as soon as I woke up but it was really difficult. My mind was not clear at all. Not sure I was thinking about anything in particular but I felt cloudy and uncomfortable with strong cravings to go back to sleep. I was so uncomfortable that I decided to open my eyes at 45 minutes.
My meditation feels like a struggle a lot lately. I feel like I've kind of lost touch with why I'm doing it. It feels like a bit of a chore. Sitting there day in and day out watching the breath for years and years but failing to become any more concentrated unless on retreat has become kind of pointless. Does anyone else feel like this?
I was hoping that after all this time that maybe something would change in my life and I might see more clearly about how I cause myself suffering, that I would have "insights" but it seems to just be this endless watching the breath, thinking, watching the breath, thinking.  I'm not sure if maybe I'm expecting too much but it doesn't feel like I'm gaining any benefit for the amount of time I put in to it so then I start thinking that I'm doing it wrong etc. I can't believe that after 6 years I'm still thinking/feeling this way. Feeling intense Dukkha today.

It is very important to have a teacher to help you.

A good share on another place here: https://puredhamma.net/bhavana-meditation/are-you-not-getting-expected-results-from-meditation/ Its importand that one has a teacher that does not sell compensations to better turn on.

I usually feel heavy and drowsy.

This is Slot and Toper. You should overcome this and other Hindrances. Many of the techniques are found in:

The Five Mental Hindrances and Their Conquest Selected Texts from the Pali Canon and the Commentaries compiled and translated by Nyanaponika Thera
Nīvaraṇa by Piya Tan
Thīna,middha by Piya Tan [these might also be interesting: Vyāpāda, Uddhacca,kukkucca, Vicikicchā, Kāma-c,chanda by the same author]

...  Feeling intense Dukkha today.

When you do not achieve spiritual goals unsatisfactoriness may arise. [Sal,āyatana Vibhanga Sutta] Best is try to keep you mind and practice steady. Also see if you are putting too much effect leading to restless worry. Also do not measure progress too often. Just do what needs to be done, i.e., just practice!

Yes may be sloth and torpor or could just be tiredness and boredom

Tiredness and boredom is a symptom of  sloth and torpor

I think an hour is too long. It's too long on your body, and it makes meditation a more daunting challenge. I also sit with my eyes open, which is standard in Zen. Having your eyes closed makes you more likely to fall asleep, and having them open brings you fully into the here and now (although you might find it difficult if you're not used to it).
Don't sit immediately after getting out of bed. Have a wash, get into loose clothing, spend 5 - 10 minutes having a tea or coffee. You can also do some yoga, which will stretch your body and wake you up a bit more.
Have a set time at which to sit so there isn't a debate or struggle going on in your mind. Then just sit.
Don't have expectations about what meditation should be. If you're sleepy or distracted, then that's just what is. Sit with it, don't judge it, don't comment on it, don't reproach yourself. As long as you maintain awareness, and correct thinking and sleepiness when you notice them, you're doing it right.
Everyone who has an established practice has gone through and continues to go through periods like this, and very often it feels like a chore. Don't have expectations! Just knuckle down and get on with it :)
I'd also strongly advise you to make contact with a temple/monastery/meditation group - having the support of fellow meditators who are going through the same things as you is an invaluable aid to your practice.
Edit: Don't have breakfast before meditation, food in the belly interferes with your posture and promotes sleepiness.

Don't stress yourself trying to do those meditations uselessly. Just try out this:  you just focus on your day to day activities with a good comprehension and awareness. In short be concious when doing things. That inhaling -exhaling meditation is just a basic and elememtry meditation which was taught for beginners. Just try iut what i explained.

As I inferred in my other post, for me, meditation must bring happiness, which comes from intensive development.
As you posted here: "failing to become any more concentrated unless on retreat has become kind of pointless". This shows why retreat is important.
As soon as the sun starts to rise in the morning, I leave my home & go for a long walk in nature.
It certainly sounds like your mind is feeling dukkha today. The Buddhist path does not come easy, unless practised a lot. This is why people become monks & nuns & live in a natural environment.

Hi dhammadhatu, thank you for your kind words on both my posts. I might start doing the same. Go for a walk and clear my head. I'm fortunate to live very close to the ocean so I went and swam some laps in the tidal pool. My head feels clearer and I feel a bit happier now. Sounds like the monastery was very helpful for you. Maybe I will go and live in a monastery for a while in the near future. I really don't feel like I can cope going through the motions here for much longer.

Fortunate. I live near the ocean also. It sounds like you have had enough. This could be a signal for a change of lifestyle. I am hoping to return to the monastery soon. I have some physical injuries to repair first, which is doing well, but slowly. Are you in Australia (tidal pools)? With metta.

Hi yes , I'm in Australia. Northern beaches of Sydney.  Do you have any recommendations as far as monasteries go? Id like to go somewhere very quiet and peaceful. I've heard Burma is noisy and chaotic

Locally, there is Wat Buddha Dhamma at Wisemans Ferry. I visited for 1 day recently to have a look (when visiting my mother in Sydney) but only walked around since it was pouring rain. I stayed there for 1 week 28 years ago. They are currently promoting Ajahn Sumedho's teachings. Newbury Buddhist Monastery is a new Ajahn Brahm place in Victoria, with Ajahn Jag as the leader, who is a very nice & friendly Aussie man. I have spoken to him before. I am thinking about one of the Ajahn Chah monasteries in New Zealand. In the past (1990s), I practised in Thailand. Regards

If you struggle with sitting and meditating then don't sit and meditate. That can come in time. There are more ways of meditating.
Myself, I like to go for a walk.
Walking meditation is an important practice, and is commonly interspersed between sitting meditation.
In walking meditation I like to stroll slowly. It may just be around the room, or around the garden, or even a longer distance walk - it's up to you, whatever you feel comfortable with. Focus on every action you perform while walking. The feel of the floor under your feet as you set them down. The movement of the muscles as you move your arms and legs. The feel of the air against your skin. The sound of the birds singing. Oh, and your breathing of course. The feel of the air passing your lips...
It's all calming the mind and bringing you thoughts back within yourself. You don't have to sit in the lotus position and go "Om".

If you're experiencing physical and mental problems, it could very well be lack of nutrients, exercise and sleep. I suggest you do a quick check on these. You might find this book very helpful: Spark
Watching breath without knowing why you're doing is likely to do more harm than good. Anäpänä sathi meditation is supposed to be done with Sammä Ditti. Sammä Ditti is not a simple topic and becomes best understood once you become an arhat. I suggest reading material on Arya / Lokotthara Sammä Ditti before doing any Buddhist practice related to meditation.
Hope your problems are sorted out soon and may your realize the Four Noble Truths soon through the Noble Eightfold Path.

Renunciation! There must be renunciation from the bottom of your heart before you can be easy on your meditation.

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Disenchanted with Buddhism
Im nearly 50 years old and so far in my life I have never found a sense of belonging or any sense of purpose. I haven't found a way to work that offers any sense of contribution or meaning. I have worked in low skilled low paid jobs struggling to make ends meet for over 30 years and going nowhere.  Now I'm at a point where I feel I just cannot do what is required of me in this society any longer. It's soul destroying. I have no motivation or desire to get out of bed and go to some mindless crappy job just so that I can eat and pay my bills while other people make billions for doing nothing and live in the lap of luxury. There has to be more to life than this. I have tried to find other things to do that are more rewarding such as creative endeavours but failed to find the confidence and determination to go out and make it happen and so I just end up back in the same crappy jobs.
So how does this relate to Buddhism you might be wondering. Well I guess I turned to Buddhism in desperation. I felt so bored and disenchanted with life that I thought there must be another way to see things. Buddhism seemed to offer that. So I begun meditating and went on some retreats. I begun learning how to watch the mind.
I have had a lot of psychological insight into the how I am the way I am because of my family etc over the years but this is more from reading than from meditating.
I thought that Buddhism would give me some sense of freedom  and help me to push through and change my life in a positive way but after 6 years I haven't really changed much and now I feel disappointed and disenchanted with Buddhism because it seems to promise so much but deliver so little. The only thing I can say is that I have learnt to react a little less. To notice impatience, anger and other difficult feelings and not react to them. Isn't there more to it than this?
I guess right now I am experiencing a range of difficult feelings and Buddhism would say notice how they are impermanent, notice how averse to them you are, notice how they are not self etc. So I do this but it doesn't make it any easier. They still keep arising and they are still really difficult, uncomfortable and painful and I still want to not feel this way. So then what?

I think you need to talk this through with a teacher.

What do you seek?

Meditation is like looking in a mirror. If you don't like what you see, it helps you change. But you have to decide what needs changing, Buddhism can't do that for you.

I think this the protected status should be removed. This question has a lot of votes (be it Buddhists who voted or people with Miccä Ditti). It's good to have a lot of people suggest ways to address this issue. This is a common issue that happens to people due to practicing Buddhism wrong. Maybe, we can edit the question to make it a bit more formal?

You might - possibly - like the sutta SN22.84 (http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.084.than.html) which I also like myself (because of the closing dialog between the Buddha and the sour Ven. Tissa) and to which I have linked in my tiny private palicanon-selection(german)[ http://go.helms-net.de/txt/palikanon/index.htm (see "Tissa"]

Buddhism is not the answer. Buddhism is not the problem, either.
You turned to Buddhism looking for a quick fix to your life, and now that you haven't found that quick fix after 6 years you are lashing out. I get the impression there is a lot of pent up anger in you. Anger at the world, anger at your job, anger at the so-called "better off" people who earn millions for doing nothing, and now anger at Buddhism for not fixing it for you.
Buddhism is not a quick fix. It is not the answer.
Buddhism is merely a toolkit which enables you to fix yourself.
Meditation is not Buddhism. Going on retreats is not Buddhism. Reading the Pali Canon is no Buddhism. You can meditate all day every day for the rest of your life and not find happiness. You can read every Buddhist work ever written and not find happiness.
Turning to any religion or philosophy and expecting it to put right everything that is wrong is not how to make things better. All you are doing is finding a new target to point the finger of blame at when it doesn't "do it for you".
Meditation doesn't create happiness. It merely calms and clears the mind washing away the unimportant cares of the world and allow you to focus it on what really matters. The mind is "like a rampaging elephant". Only when it is calmed and tamed can you sit on its back and make it go where you want. Meditation calms and trains that elephant.
You can read and learn every bit of musical theory you can get your hands on, but it won't make you a concert pianist. Only practice will do that for you. It's like that with Buddhism. You can know all about it, but if you do not practice it (and by that I don't mean meditating every day), Buddhism will not do anything for you.
The majority of people's problems with the world - not finding their place in it, not being happy with their role in life, not liking what they are doing, etc - is not because the world is at fault. It is their view of the world that is wrong. "With our thoughts we shape the world" is one of the truest phrases ever uttered. You cannot change the world. You cannot even change other people. The only thing you can change is yourself, and that starts with changing how you view the world.
No, it's not an easy task. But that's what meditation is for - to help you keep focused on that task.
As an example:
"You have been in a succession of low-paid menial jobs and don't earn enough to make ends meet."
There are two things wrong with that statement, and both highlight the problems of your world view - of your perception of life. You are not in a "menial" job. You have the good fortune to be in a job that is free of stress and responsibility. Do you really want to be paid lots of money for doing next to nothing? No one is paid lots of money for doing next to nothing. They are paid lots of money to take the fall when things go wrong. They are paid lots of money to make the business decisions that affect the lives of thousands of employees. I for one wouldn't want the stress and responsibility that rests on their shoulders, not for all the tea in China.
You don't have a menial job. You have an easy, care free, job.
If you aren't happy with where you are it is through a desire to be something you are not. A desire to be someone else. You are who you are, not who the media says you ought to be. In the words of Crosby, Stills and Nash: "If you can't be with the one you love, love the one you're with". Most misery in life comes from wanting what you can't have - and if/when you get it you then want something more. That wanting, that craving, is, as Buddha taught us, the cause of all suffering in the world. When you let go of that craving for something else and accept who and what you are, that is when peace and happiness begins.
And you can't make ends meet? So move the ends. Some people get a longer piece of string, and you know what happens to long pieces of string: they always end up in a tangled mess. Some steal someone else's string and tie it to their own.
Or you can try tying it around something smaller. Do you really need a new fancy mobile phone? Do you need that pair of earrings?
A Buddhist Monk has nothing except a razor and a spare robe. My favourite teacher, Ajahn Brahm, tells a story (one of many, he does love his stories. You should look him up on Youtube, his way of teaching will open your eyes). I forget if it was actually about himself or another monk, but it basically goes like this (I am no story teller, so forgive me):
A monk, it may have been Ajahn Brahm, or his teacher, Ajahn Chah, or someone else, I forget, had been giving a talk to the lay people. It was a good inspiring talk, and afterwards one of the lay people came up to the monk full of gratitude and wanting to do something in return. Monks aren't allowed to have money, so he said to the monk "I have $100 here for you. I know you can't have it, but if you tell me what you'd like I'll go and buy it for you."
So the monk starts thinking: what would I like? The first thing that comes to mind is "a piece of paper to write a list on". Then he thinks "And a pen to write the list with". It starts to get dark, so he thinks "a torch so I can see at night would be good too". Before long his list has grown and grown and grown, including such things as a cushion to sit on while meditating, a new bowl for the alms round, etc.
The next day the lay person comes back to see what the monk would like him to buy. The monk says to him:
"Don't you ever do anything like that to me again! I was in torment all night, tossing and turning, making a list of things to get. It was hell!"
... Or something to that effect anyway. The point is, when you start becoming attached to the world like that it only breeds more attachment. And that attachment breeds suffering. It leads to a desire to have more, a desire to change who/where you are through the accumulation of "things".
It is only when you start being a Buddhist, instead of learning about Buddhism, that your life will change - and that change will be instantaneous and surprising.
I myself rarely sit and meditate. However I am almost constantly meditating. Meditation isn't just about sitting in the lotus position going "Om". It's about being still within yourself. I am meditating right now whilst writing this. My mind is calm, my thoughts are clear. I'm financially broke. Both Trump and Kim Jong-Un have silly hair. Life is great.

No I wasn't looking for a quick fix. I was looking for a way to understand where I was going wrong. How my perception was perhaps causing me to create suffering in my life. I was and still am perfectly honest about this. I am absolutely aware that there were and are disfunctional patterns in my life that repeat themselves and so I wanted to work this stuff out and understand my mind and how I got where I am and how to change it.   I understand what you are trying to tell me and I appreciate it but you've assumed a whole lot of stuff about me from one tiny moment in which I wrote something.

@Arturia One of the problems with this kind of situation is that we can only see a tiny fraction of your life, and we have no choice but to make assumptions. Much comes across unbidden in how you tell us about things, not just what you tell us. The adjectives you use to describe things indicate more than you admit to yourself about how you feel about them and perceive them. Ask yourself why you see your job as "crappy". Don't fixate on how you got to be there - that is the past, and you can't change the past.

Past and future are figments of your imagination. The only part of the past that exists is your memory of it. The only part of the future that exists is your expectations for it. You are here, now, at this moment in time. If your memory of the past is troubling you, change how you look at that memory. If your expectations of the future are not allowing you to be fulfilled, change your expectations. Live your life, not the life you wish you had.

Thank you for this, I sit on a boat, with what many in the world would consider not a lot, but I have a lot within myself, and though I had everything in the past, I now have everything that I could ever need or even want.  If only the rest of the world was like this....  silly haircuts apart!

Buddhism is not the answer. Buddhism is not the problem, either. ... Buddhism is merely a toolkit which enables you to fix yourself. This answers sounds like it were blaming OP for being "broken".

@henning Not blaming, but yes, I see your point with that wording. The OP is suffering from Wrong View and they need that fixing before they can progress. If you want to blame anything it's everything that has happened since the dawn of time that has shaped both the OP and the environment they are in that's to blame (even you and I) for creating and nurturing that Wrong View.

Can you give me some references of Ajahn Brahm teaching The Four Noble Truths or The Noble Eightfold Path?

@RavindranathAkila I doubt I can easily lay my hands on a specific video, but no doubt either he or one of his fellow monks covers it in a number of the sutta classes.

@RavindranathAkila You might like to check out the "Word of the Buddha" series of talks done by Ajahn Brahm. I can't vouch for them, but they look a good start.

I'll have a look @Majenko. Thank you very much!

I like your pamphlet very much, Majenko! Keep on writing strong words ( sometimes :-) ) - that way you do it sounds very kind. Perhaps I can win my daughter with $A^+$ mark in english to translate it into fluent german... I'll see ...

Generally things happen due to cause and effect so use that to your advantage by creating the causes for happiness.
You need to work on the grosser aspects  before you can work with the subtle.First cultivate happiness.Otherwise your going to be gritting your teeth through the path.
Here are a few practical suggestions:
1.Keep the sila (precepts). This just by itself can remove a huge chunk of misery.But it can take awhile to see any results,maybe think of giving yourself a year to work on just keeping the precepts.It's very good for the long run. Sila is like a protective shield.
2.Make Dana (Giving).You mentioned that you've been working low paying jobs.Make LOTS OF DANA.I know it's hard to give but start slowly.Also bear in mind the most effective way of giving:
(1).To get the most out of your giving.Choose a person worthy of gifts.For example a noble person,an arahant,a teacher,monastics.Even if their not Buddhists choose someone who is pure and noble.I would actively seek out teachers or monasteries to donate to if i strongly suspect they are very advanced in their practice.
(2).Give to a person who Needs it.This is more meaningful then giving to a person who doesn't need anything.
(3).Make sure your state of mind when giving is pure or descent.Maybe meditate first or do chanting or contemplate the dhamma.Don't regret giving.This can affect your returns.
(4).Avoid stealing.Or taking anything that's not given.Practice sharing.The richer you want to be the more you should give.The effects vary for most people.i generally see the effects of giving much faster.But i can't speak for others.As this depends on our own karma.
3.Make Merits. Do volunteer work,charity,Honour the Buddha,listen to the dhamma,help someone,be kind to someone etc.This will open doors of opportunity and bring happiness.
4.Finally Practice the BRAHMAVIHARAS. I cannot stress this enough.It is like a painkiller or morphine,it will keep you high and on cloud nine in samsara.Its effects are much more immediate than other meditations which can take a while to see their results.the biggest problem for me when i practice brahmaviharas is that things life can seem soo smooth and happy that i forget to practice!so even when you experience the effects of brahmavihara practice don't slack off.
Basically what i'm trying to say is you need to work on being happy first.And you do this by using your knowledge of karma,cultivating the necessary causes that will bring forth its effects.when the mind is happy,calm,stable,contented (Samadhi) THEN you can REALLY SEE these subtle insights of impermanence,greed,hate,delusions which will ultimately release you from all suffering.But don't try to jump there by skipping through an important step of making the mind happy first.Only a happy,calm,contented (samadhi) mind can see the truth.

A very good and comprehensive answer.

Don't force it! Learn to find and follow your inspiration, to cultivate your inspiration :-)
Buddhism is meant to be inspiring, the example of Buddha is meant to be an example you can relate to - he too could not find his place in the world before he escaped from the palace. Then he got inspired!
Managing inspiration is the foremost practice in Buddhism. Obviously, being inspired by lust/greed or hatred/negativity is destructive, but being inspired by positive things is not just O-kay, it is actually helpful... and good! :) Being inspired by Dharma is best, but for starters, just work on being inspired by positive things, things you like, that are not harmful.
Do not suppress all of your desires/impulses, do not inhibit all energy completely, that's an extreme of self-mortification, not Buddhism. Instead, learn to follow your heart - even if it creates trouble for you temporarily, as long as it's inspired by your spiritual quest.
Learn to follow your heart, to its (positive) desire, then have the guts and the will/intent to pursue that until the end, even if it seems far-fetched or unrealistic, then feed on that energy that comes from your confidence/commitment to your choice (even if you fail, result doesn't matter), then reinvest that energy into the new quest. As long as quest is spiritually motivated in the broad sense, it will get you a step closer.
Do what you truly want deep down. Be brutally honest with yourself and do what you really want. No need to find the one thing you really want. Start small. Do hundred small things that you really want, then you will find a bigger one hiding in plain sight and so on.
You will feel more alive as you do this, it will take time to build up through trial and error, but it should get you real results.
I apologize for 100% practice-based answer, with no references. I hope this helps.

Im nearly 50 years old ...

You seem to be realising the fact of unsatisfactoriness at the intellectual level (Cintā Maya Paññā). You have to try to re enforce this at the meditation level (Bhāvanā Maya Paññā). Once this is properly re enforced, you can come out of your the unsatisfactoriness which you are experiencing. For this you have to do a meditation techniques which is suitable to you and also ensure you are doing the techniques properly. Learning from books or experimenting on your own may not be the most effective way to get about it.
In addition the path is also conditioned hence requires effort and can be also painful or unsatisfactory, but more steps you take on the Noble 8 fold part and the Threefold Training lesser the pain and burden. Also be mindful you are doing it the right way.
One stage in meditation when it is going right is disenchantment towards the 5 aggregates (Nibbida), which is as follows.

So how does this relate to Buddhism ... disenchanted ...

Disenchantment with the world of 5 argerates is a good sign and can be a inspiration for spiritual practice to get out of the unsatisfactory situation. You have to also reinforce the disenchantment you have realised intellectually through meditation, but in this case towards the 5 aggregates, not with the teaching as this can easily due to doing the wrong technique or not doing it properly. How to develop disenchantment towards the 5 aggregates through cultivation can be found in:

Nibbida by Piya Tan
(Ekādasaka) Cetanā’karaṇīya Sutta
(Dasaka) Cetanā’karaṇīya Sutta

I have had a lot of psychological ... So then what?

Disenchantment with the practice may arise when your spiritual practice does not go the way you want because you have built up expectations, which also hinders progress. Related to this, the unpleasant feeling of renunciation, is also touched in Sal,āyatana Vibhanga Sutta.
Since you are doing this on your own perhaps you might have missed some aspect of the theory or practice. In addition if you are craving for results or doing meditation for the sake of result then the results become elusive. This may intern lead to spiritual doubt which is a hindrance. You could also be trying too hard. Also may not be balancing the seven sets / 37 factors of enlightenment properly. Also the unpleasant feeling generated due to this have a multiplicative effect. Developing equanimity towards it lessens the burden and pain. Some essential key point about the practice, through in a different context, can be found in this answer and my other answers. As long as you are doing a suitable practice and also doing it properly, do not worry about it results, as they will come in due time.
Perhaps it might be a good idea to do a retreat to learn the technique properly. You can try finding a place near you:

https://www.dhamma.org/en/index
http://www.internationalmeditationcentre.org/global/index.html
http://www.buddhanet.info/wbd/

"I'm nearly 50 years old.. I have never found a sense of belonging...
 I haven't found a way to work that...  I'm at a point where I feel I just cannot...  I have no motivation...  I have tried to find other things..  I just end up back in the same crappy jobs...  I turned to Buddhism in desperation... I felt so bored and disenchanted..." etc. etc. etc.
The real issue is highlighted and marked in bold for your convenience. The whole question is full of it!  Buddhism is all about resolving that one and only problem that matters. You just need to find a proper teacher. Here's a booklet on how to resolve it: https://www.sirimangalo.org/text/how-to-meditate/

That poor I, if only we could solve 'I'ts problems.

Speaking from my personal experience & character, I would probably not value Buddhism at all if i did not obtain satisfying peace & happiness from it. Buddhism has brought me peace & happiness for many years however I meditated for many months full-time in a monastery to develop this.
I have gained the impression from your posts you are a very honest person & don't spend your time fondling or playing with religion. Therefore, I provide an honest answer for you.
I think your experience of Buddhism is similar to most laypeople that meditate one or two hours per day, who gain some insight into their personality & habitual emotions and that is about it.
Most Buddhists are 'religious', i.e., their interest or faith in Buddhism is related to a strong belief in & craving for reincarnation ('rebirth') rather than related to happiness from meditation.
As for myself, I do not believe in reincarnation or any kind of life after death. If meditation did not bring me peace, happiness & understanding, I probably would have no interest in Buddhism.

As for Nirvana, it is 'disenchantment' ('nibbidā').  If there is enough disenchantment, the mind will stop craving or wanting anything from this world. When this is mature, the mind is peaceful.
When I was 23 years old, I left home to travel on some kind of search because I was completely disenchanted with worldly life. Luckily, I found Buddhism on my travels, when I wandered into a monastery as a tourist.
But, even today, I am also 50 years old now & I am often disenchanted with life, not so much inwardly, but more & more outwardly, as the world becomes more & more crazy with wars, total lies & complete disregard for human life, civility, the rule of law & society. I left my job two years ago because, suddenly, it became crazy, with the work values turning upside-down.
I empathize with your situation. Not much is happening in this world that is positive.

The Buddha left his home at 29 years old due to disenchantment (see link). When Buddha attained enlightenment & Nibbana, it was also due to disenchantment (see link).

O monks, the well-instructed noble disciple, seeing thus, gets wearied of form, gets wearied of feeling, gets wearied of perception,
  gets wearied of mental formations, gets wearied of consciousness.
  Being wearied (disenchanted) he becomes passion-free. In his freedom
  from passion, he is emancipated. Being emancipated, there is the
  knowledge that he is emancipated. He knows: '(ego) birth is exhausted,
  lived is the holy life, what had to be done is done, there is nothing
  more of this (ego) becoming.'

This is the nature of life. Anicca, Dukkha and Anatta.
First you have to accept these factors.
Once you accept these,the only way you can go is up.
Not Down.

Upanisaa Sutra lists "supporting conditions" for Liberation, a sequence of stages. Suffering is one of them. Next is Faith, then Joy. Then Rapture... It gets better. Disenchantment come after...

Did you think it would be that easy, to just get rid of those negative feelings and achieve arahantship, enlightenment (the ending of mental fermentations, nibbana the highest bliss)?
Even during The Buddha's time when The Buddha was alive and teaching there were not that many arahants in the world (a few thousand or so I can't find the exact number).

"You yourselves must strive; the Buddhas only point the way." (Dhammapada, 276)

The Buddha predicted the pure dhamma lasting only for 500 years so in modern times achieving arahantship is nearly the same as becoming a paccekabuddha.
I would encourage you to develop the seven factors that lead towards enlightenment, most likely you're lacking in one or more areas.

"These seven factors of enlightenment, Kassapa, are well expounded by
  me and are cultivated and fully developed by me. They conduce to
  perfect understanding, to full realization and to Nibbana." (SN 46.14)
"Bhikkhus, just as all the rafters of a peaked house slant, slope, and
  incline towards the roof peak, so too, when a bhikkhu develops and
  cultivates the seven factors of enlightenment, he slants, slopes, and
  inclines towards Nibbāna." (SN 46.7)

The Seven Factors:

Mindfulness (sati)
Keen investigation of the dhamma (dhammavicaya)
Energy (viriya)
Rapture or happiness (piti)
Calm (passaddhi)
Concentration (samadhi)
Equanimity (upekkha)

More information on the seven factors - http://www.accesstoinsight.org/lib/authors/piyadassi/wheel001.html

I'm running short of time however, I can't help trying to offer what I thought that's useful for you after reading your OP. I totally agree with you the world is crazy and many doings are meaningless. I myself a very artistic person this world is too rough for me. I also felt the same I'm out of the place/ don't fit in, people seem can easily living like fish in water but I have to learn how to live a human life, including how to interact with other humans, literally.
A) Change happens and it happens beginning from the inside:

...low skilled low paid jobs...

Change your attitude of work, if you can't do without the job, treat it as a service to other humans. If one is more thorough with Buddhist teaching, sweeping the floor is the most noble job ;).
B) Compassion is magnetic:
Try to help others, this will nourish your heart. Compassion is a magnetic force, a heart full of compassion will attract blissful conditions to your life. Compass is made of a magnet, right? So you know compassion is the greatest guide to where you want your life to be.
C) Accept what happened, by accepting one finds the ground to lay foot to move forward:
Not sure what your Buddhist learning and the tradition you are with. Mahayana Buddhist (my learning is based on Chinese Classical Sutras thus I'm more in this field but I'm not interested in labels) accepts the notion of Karma, the exact place where you are is the totality of your past doings, including those past(s) you forgot, i.e., past lives. Therefore if someone seems bad but enjoying luxurious life without effort, it's also the totality of what he done in the past upto now. He could have done great sacrifice/deeds in the past but you just don't know. We don't know how all those equations work out and how the sum calculated, for many past(s) are forgotten. Therefore, understanding this, the notion of Karma, it's easier for one to accept whatever condition you have at this moment, and take full responsibility of it. Then you can begin to transform your situation.

Buddhism would say notice how they are impermanent, notice how averse
  to them you are, notice how they are not self etc.

I think you are learning Buddhism in the English community with strong Theravadist teaching. In fact it's not like a pair of shoes fit all sizes all the time, and more. It will be too complex to explain in short. Meditating on these notions wouldn't help you in this moment of unrest. If you are still able to find the peace to do meditation, I suggest, you may do just by observing the breath, calm the mind, when disturbing thoughts/worries come by you will notice it immediately then remember to return to the breath instead let it go on to create a movie/story in your mind. If you are able to enter more into the meditative state, then you will begin to see that there is an unconditional existing in you, that is blissful, and capable, life is just the same like a movie, except it's not projected on a screen in the cinema, but on the canvas of the world. With it then your mind maybe able to receive insight, which will guide you and help navigating in life.
There are more to add on meditation, and more on the different methods, however I'm not sure if my assumption is in accord with your situation. I will just leave it as is now.

With all due respect to your problem and situation, please take some time to read this:
Sunita the outcast (Theragatha (-gāthā) - 12.1.2)
Further Reading
It is important not to forget why you turned to Buddhism and be open to it's understanding of the problems you face. All your problems are due to pancha upädänakkhanda , which by definition is suffering / sad as expressed in the Four Noble Truths. Ideally you need to acknowledge this and detach (disenchant) yourself with them; and extend this perspective when looking at your own mind and body (pancha upädänakkhanda)
What has been missing in your pursuit of Buddhism is Sammä Ditti. Without the proper view as described clearly in Buddhism things that your do, almost ritualistic and samatha meditation, will undoubtedly make you feel unhappy upon lack of proper outcomes. The point is, Buddhism clearly states that such things (sankhatha) are sorrowful by nature in the long run.
May you realize the Four Noble Truths through Samma Ditti, soon.

I researched Samma Ditti and I found a page that says  as follows - " In order to realize the Three Characteristics of Existence one should develop insight knowledge by practising vipassana meditation, and we should be able to understand those three characteristics within the five Aggregates of grasping (khandhas). We are unable to see things as they really are because delusion or ignorance, by its nature, covers reality (saccapaticchadaka moha)".  So my question is if I have been practicing vipassana for 6 years why do I still not understand this?   What is Samma Ditti still missing?

Sometimes the instructions in dhamma is very simple but our minds are deceitful. It is very clear that Sammä Ditti has the objective of 1. Ridding the idea of a "self" 2. Completely discarding thanhä(craving). So Sammä Ditthi has an objective too. This is clear in the Dhäthu Vibhanga sutta. In it Buddha says, life can be maintained with Four Determinations. Then he says 1. Intelligence is to avoid being late 2. Truth is to safeguard 3. Gifting is to let go 4. Settling (calming down) is to be practiced. 1 being obvious, 2 behind the Four Noble Truths (Sammä Ditti), 3 rid craving, 4 for nibbana.

Perhaps others feel the same way you do, but have less introspection and have put less effort in to self-development than you have. Look for ways to help. I ran a center for meditation and retreats for 10 years. This didn't fall in my lap, I made it happen, and it was "costing not less than everything", which is why I had to leave eventually. Now I am looking for ways to teach self inquiry.
Sometimes the sky is dark and the road uphill. Either it will get better, or you will have done your best. "Many heroes are not yet born. Many have already died. To be alive to hear this song is a victory."
Qapla'!

Your predicament is same as majority of meditators. They all benefit from the technique. I have not found a single useless meditation technique. But without understanding the psychological aspect of any teaching, techniques(s) will not take you far. First of all within few months (maximum a year) of practice there should be perceptible change in energy levels. Your body will start getting in sync with Nature. You will tend to sleep less, eat less, senses much more powerful. Your mind's ability to focus (concentration power) will increase exponentially. If you have not got to stage one you have not understood the teaching well or there is less action. From your post it is very clear you are suffering from inferiority complex. You should not be bothered about someone making billions because that is mostly a matter of chance or inclination (some people are good at making money). Every human is unique and I am sure you are much more talented than all the billionaires. It is just that energy is not there to actualize yourself. You are attempting self realization which I find quite absurd at this stage. Modern human being is a multi-dimensional phenomenon and path to self realization is through self actualization. If you pump all your energies into realizing your potential one day you will attain peace which monks will envy. Self realization will not be difficult then. I suggest you stop all practice, focus on health (do some light exercises, yoga etc), focus on diet (light diet, detox diet etc), focus on understanding of who you are. Try to get a life which fulfills you. Then attempt Buddha's teachings. They will make sense later because even after a fulfilled life some void will be felt. Buddha is meant to fill a gap which we all perceive but do not know how to bridge. May be some other master.

I am sorry to say this @Arturia, but you have so far taken the wrong approach to Dhamma. But it is not late, and you can correct yourself going forward. The problem is not in the teachings, but in you being misled to go the wrong way. It is not your fault though. In the present-day world wrong views have gained widespread currency. These wrong views promote wrong intentions, wrong modes of conduct, and leads us astray.
The good thing is that you seem to have a sense of humility and honesty that will be of immense help to be able to understand the true nature of things. The more that one gets to see this reality the more one’s mind automatically gives up attachments to this world voluntarily.
One who is striving to walk this PATH, should first learn the key fundamentals from one who has gone through at least the first stages of the Path. Finding this person is not easy. Once you do find this person, the first thing that he will tell you is that there is much to be done before you even start on meditation. Before meditating it is important that you learn the true nature of this world (anicca, dikkha, anatta). Not just intellectually but truly. Then you will gradually remove a bulk of defilements. Then you will start to comprehend that it is not possible to achieve and maintain anything to one’s satisfaction. Here it is important to note that you do not have to remove any attachments by force. When one comprehends Dhamma to the level to see not only the unfruitfulness but the dangers of our ‘normal way’ of going about things, you start becoming more and more detached from things. Then your attachment to sense pleasures lessen.
This in turn lessens the tendency to do unfruitful and harmful things because of a “covered mind”. For this you need to increase the knowledge of Dhamma.  You are going to come across many a PALI TERMS. All these different terms could be confusing to those who are new to these terms. But one will get used to these terms with time, and it is important to understand what they mean (not just to memorize) in the long term. With usage, they will become familiar.
By comprehending anicca, dukkha, anatta to a certain extent, removes ‘ditthi’ or wrong views. It may seem simple, but it requires lot of effort to discipline the mind to get to that stage, mostly via learning and contemplating Dhamma.  One has by now reduced the strength of attachment to “worldly things” to the extent that one will not do certain immoral actions no matter how much wealth or sense pleasure is at stake.  Only at this stage of practice will you be ready to start practicing meditation.
Many people start meditating without any idea of the goal. Having a road map is necessary to get to an unknown destination. Starting to meditate without having an idea of what to meditate on is like just getting in the car and start driving without having a map showing where the destination is. Finding the map is the hardest and most important part.
We need to examine what is meant by “bhavana” (meditation). The Buddha said that even listening to a discourse is bhavana. When listening attentively, one’s mind gets focused on it, comes to samadhi, and can get to the PATH. This is contemplation on the key Dhamma concepts, in particular anicca, dukkha, anatta.  Also it is to try to get an understanding of the Buddha’s world view. This meditation (bhavana) involves mainly the contemplation and examination of dhamma concepts. Formal meditation techniques are needed mainly after this stage.

Thanks for taking the time to reply but If to to take on board your view that I have taken a wrong approach, been misled or need to

Thanks for taking the time to reply but if you are going to say such things that I have taken a wrong approach, been misled or that I need to do other things before meditating then it would be helpful to explain I detail why you believe this. I don't see how you can come to this assumption after reading my short post. I actually don't subscribe to those views at all.  If I go to a sangha or retreat they will not say "no you shouldn't meditate yet". That is a preposterous idea.  Siddartha didn't wait, he just went and sat under a tree and begun to look so I don't see why you think I should not

Also I'm tired of being told to find a teacher. I've looked and I can't find one. They are either too busy or they speak to me like I've been meditating for one week which is annoying.

I have read a lot and listened to many talks about the eightfold path and four noble truths etc so I do have an understanding of dhamma.  You mentioned an analogy about getting in a car without a road map of where to go but this is just an empty cliche.  It explains nothing to me about where to find the roadmap or where I'm meant to be going.

Dhamma is your Teacher. The practice of the Dhamma in accordance with the Dhamma
(dhammanudhammapatipatti) is what you should do. All what I’ve said is in keeping with the Dhamma. There is nothing to contradict it. The Majjhima Nikaya (Sutta 43) states that two conditions are necessary for the arising of Right View: Listening to the Dhamma (the Buddha’s discourses), and Paying proper attention or thorough consideration in accordance with the Dhamma (yoniso manasikara). Only once you make a practice of doing this day in and day out, will you be ready for meditation.

Go to the source - not interpretation by others (other books).  Such a change in you is not possible if you do not limit yourself to reading only the first 57 books on Dhamma ever written, and while at it put into practice what you learn. This first 57 books on Dhamma is your Teacher. So never question the authenticity of these first 57. Then what is called as gift of principle (patipatti dana) will begin to occur from within own self. It is the gift that functions in the cessation from the attachment to the six sense faculties. This gift is nobler than material gifts of food and drinks.

Again you are telling me something but not being completely clear. Where are these 57 books?   If they are written in that repetitive style that much of the Buddhist writings are in I won't even finish 1 let alone 57.

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Starting Buddhism
I have two questions.
First, I grew up roman catholic, but now in my mid twenties, I am beginning to notice that a lot of my beliefs and actions don't align with Christianity so I started reading other religious and way of life books and for some reason, Buddhism or the way of life of the Buddha was calling my name. First question, if I am beginning on this path, which books would you recommend I read? That is, a book which has all the teachings of the Buddha/ philosophies. Does Buddhism mean being aware of our conciousness, is life only present in our minds, is it a way for us to be truly happy by being one with the universe, or just be at peace with oneself.
Secondly, I recently picked up a book called "The Power of Now" by Eckhart Tolle and I am getting  confused. By asking us to observe our thoughts or be ever present in order to achieve consciousness. Is that even possible? Can our minds ever be so still to the point where no thought will arise for blocks at a time in order to be fully present? I mean I am always thinking even when I try to meditate which makes it hard for me to see that happening. How do you watch your thoughts by not thinking? Also by saying the power of now, does it mean when I go out, I should marvel at all the trees, smell the leaves, I don't know maybe talk to people as opposed to what? What does it mean to be truly present?

Many books say what worked for that person. Buddhism is a system that should work for most everyone, if you stick to the essentials.

@nocomprende true that. I notice a lot of teachers teach their own methods once they get delusional that a momentary samadhi or jhäna is true Buddhism. I noticed in Tipitaka that Buddha does not always say anäpänä sathi meditation is the way. He teaches so many different techniques!

First question, if I am beginning on this path, which books would you recommend I read? That is, a book which has all the teachings of the Buddha/ philosophies.
There's more than one school of Buddhism (see e.g. "Theravada" and "Mahayana") so that's slightly difficult to answer.
I recommend the answers to these topics (which are asking about the Pali suttas):

English (or other European) translations of Pali Canon
Chronological or other sequence for beginners

See also:

Recommendation - Book for beginner
How to Study the Suttas?
Introductory books to Buddhism
Getting Started
Advices on start practicing
Which is the Buddhist holy book? Where can it be read?

Or, because you're interested in a book which explains a "way of life", I recommend, The Buddha's Teachings on Prosperity: At Home, At Work, in the World (which also introduces the suttas, but categorizes them and picks the ones which are especially intended for people in lay society).
There is also a list of "Useful resources" online, recommended by various users of this site.
Secondly, I recently picked up a book called "The Power of Now" by Eckhart Tolle and I am getting confused. What does it mean to be truly present?
I do not recommend Eckhart Tolle's book as Buddhist, nor as a lucid introduction to Buddhism.

You should have at least a copy of the Dhammapada. I would also recommend "In the Buddha's Words" (978-0-86171-491-9).
I'd also recommend subscribing to BSWA (Buddhist Society of Western Australia) on Youtube. They broadcast all their dhamma talks and sutta classes, as well as guided meditations. A brilliant resource for the beginner and more advanced alike (as long as you don't mind Ajahn Brahm's corny jokes).

Hi @Majenko , thanks for suggesting the BSWA. I added them to my podcasts and yesterday when i went for a run, i was listening to one of the podcast rather than music which actually helped a lot. I was so engrossed in it i forgot i was running and ended up running further than usual.

As for books for a beginer see: Recommendation - Book for beginner
With regard to thoughts and meditation see this answer.
Can our minds ever be so still to the point where no thought will arise for blocks at a time in order to be fully present?
This is also possible but not a recommended Buddhist practice. You have to increase wholesome thoughts and decrease unwholesome thoughts.

Bhikshus, the arising of thought,  is of two kinds,
I say, to be resorted to or not to be resorted to
And this arising of thought is either the one or the other.

Sevitabbâsevitabba Sutta
Also beyond the 1st Jhana thoughts do not arise. Jhanas are wholesome hence can be practiced.

First, you should stand a Buddhist by taking refuge in the Triple Gems Buddha, Dhamma and Sangha. If you find it hard to be-humble yourself without extensive exploration, I invite you to do so. Following that, take refuge in Buddha Dhamma and Sangha. Any Buddhist practice short of this is basically useless.
Next, maintain discipline in pancha seelaya. That is, avoid killing, avoid stealing, avoid adultery, avoid lying, avoid intoxication.
Next, find out what the Four Noble Truths are.
Next, find out what the Noble Eightfold Path is.

How to protect yourself from following wrong views and finding the truth; then becoming a Buddhist step by step

MN 95: Canki Sutta — With Canki {M ii 164} A pompous brahman teenager questions the Buddha about safeguarding, awakening to, and attaining the truth. In the course of his answer, the Buddha describes the criteria for choosing a reliable teacher and how best to learn from such a person.

Do note that there are alot of false practices like ridding the mind of thoughts which have stemmed out wrong views (Miccä Ditti). It is easy to differentiate them if a person knows and even partially understands the above.
You will not reap any benefits of proper Buddhism if you don't follow the above.

Oh wow, thanks a lot for your answer. There is so much mixed/false information out there that people claim is Buddhism that for a beginner like me would be difficult to discern what is what. But i will definitely start from your recommendation and go from there.

You're welcome. May you soon realize the Four Noble Truths.

This is my standard recommendation:

Read Buddhism Course by Chan Khoon San (takes about 12 hours to read and give you a good idea about the teaching)
Print a copy of this Dhamma Chart and refer to it while studding Buddhism.
Read The Buddha and His Teachings by Ven. Narada Mahathera. Start from chapter 15.
While you reading above texts please listen to Joseph Goldstein's Dharma Talks
Start reading Suttas.
A good starting point would be to read Bikkhu Bodhi’s “In the Buddha’s Word”
Then read Sutta Central, starting from Majjhima Nikaya

You are ready to (let) go!

Can our minds ever be so still to the point where no thought will arise for blocks at a time in order to be fully present?

A great many of the “Buddhist meditation programs” that are being taught and practiced today are not compatible with Buddha Dhamma, the original teachings of the Buddha. For example, one of the dangerous techniques is to try remove all thoughts that comes to one’s mind. One could lose memory and perception if this is done for a long time. The Buddha said to stop immoral thoughts, not all thoughts. There is a big difference between the two.
From the very beginning if you learn the Dhamma properly, and learn to meditate as per the Dhamma, you will come to experience “joy in the mind (from absorbing Dhamma). This will lead to lightness in the body.  Lightness in the body leads to happiness (niramisa sukha), and that leads to samädhi (enhanced concentration and a relaxed mind)”.

Thanks for the reply @Saptha Visuddhi.  I am just now learning the validity of your answer after reading different books and seeing different perspective .

First, I grew up roman catholic

You may find the topic of buddhism and Catholism interesting. An interesting source is at http://urbandharma.org/buca/index.html

I recommend the book, "What the Buddha Taught", by venerable Walpola Rahula Thero. This is a great book. You can get very good approach to Buddhism.


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Four Nutriments in the context of Satipatthana?
In relation to the sutta SN 47.42 can you explain how you understand the following?

“With the origination of name-and-form there is the origination of
  mind. With the cessation of name-and-form there is the passing away of
  mind.
“With the origination of attention there is the origination of
  phenomena. With the cessation of attention, there is the passing away
  of phenomena.”
SN 47.42

I also wish to know the difference between four nutriments and the condition (paccaya) in dependent origination.

Four Nutriments and Dependent Origination
4 Nutriments is what is required to sustain life. Dependent Origination (DO) describes the same from the origination point of view.
DO does not mention Edible food which is one difference, Though it is needed to sustain the body.
Craving and clinging in DO relates to volitional thought as it is I or mine who subject of craving and clinging and these volitional thoughts.
Sense impression / contact is common to both. So is consciousness.
Though the 4 Nutriments do not cover feeling explicitly they are integral part of both:

"In that manner, I say, O monks, should the nutriment sense-impression be considered. If the nutriment sense-impression is comprehended, the three kinds of feeling are thereby comprehended. And if the three kinds of feeling are comprehended, there is, I say, no further work left to do for the noble disciple.

Similarly craving which is not explicitly a part of the 4 Nutrimens but found in the explanation hence an integral part of both:

In that manner, I say, O monks, should the nutriment volitional thought be considered. If the nutriment volitional thought is comprehended, the three kinds of craving are thereby comprehended. And if the three kinds of craving are comprehended, there is, I say, no further work left to do for the noble disciple.

SN 12.63 - Puttamansa Sutta
Samudaya Sutta presents this slightly differently to Puttamansa Sutta.
This perhaps can also be viewed as a condensation of DO.
Four Nutriments in the context of Satipathana
How this relates to Satipatthana is as follows:

a monk dwells exertive, clearly knowing, mindful, observing [ body | feelings | mind | dhammas ] in the [ body | feelings | mind | dhammas ], removing covetousness and displeasure in the world

(Magga) Vibhaṅga Sutta
"Removing covetousness and displeasure in the world" means you have to be equanimous to the sensations either pleasant or unpleasant originating from: body, feelings, mind, dhammas. (This also is found in Dhātu Vibhaṅga Sutta and Titth’ayatana Sutta rendering of the Satipatthana which makes it more clearer.) In either cases (pleasant or unpleasant [or neutral]) they are due to contact. To make sure your attention is wise attention you should contemplate on impermanence also. Pahāna Sutta also mentions how you should deal with sensation, i.e., to be equanimous than reacting with craving aversion and ignorance. Wise attention, knowing the 3 Characteristic (being free from Vipallasa - see Vipallasa Sutta), displaces ignorance. Cover coming craving or ensuring than any experience (pleasant, unpleasant or neutral) does not lead to craving ensures liberation:

And if the three kinds of craving are comprehended, there is, I say, no further work left to do for the noble disciple.

Cessation of Name-Form by starving yourself. It is by understanding
how consciousness arises due to fabrication. Karma / fabrication are formed from activities. This again can be overcome by not generating unwholesome roots, i.e., be equanimous to sensation seeing their impermanence.
See:

The Four Nutriments of Life An Anthology of Buddhist Texts translated from the Pali, with an Introductory Essay by Nyanaponika Thera

In relation to the sutta SN 47.42 can you explain how you understand the following?

SN 47.42 is simply about standard causation (iddapaccayata) rather than about the dependent origination of suffering (paticcasamuppada). It simply states:

The physical body originates from physical food & passes away when it has no food.
Feelings originate from sense contact & pass away when there is no sense contact.
The citta (heart) originates from mentality & materiality  & passes away when there is no mentality & materiality.
Understanding the Dhamma originates from attention & passes away when there is no attention.

Note: the translation "passes away" is from the Pali "atthaṅgama" thus it has a different meaning to that of 'cessation' ('nirodha'), which again shows why it is not related to dependent origination.
The fourth satipatthana, where 'dhamma' should properly be translated as 'Truth' rather than 'phenomena', is made clear in the following suttas:

Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the
  forerunner and precursor of the arising of the seven factors of
  enlightenment, that is, careful attention. When a bhikkhu is
  accomplished in careful attention, it is to be expected that he will
  develop and cultivate the seven factors of enlightenment.
SN 46.13

Mindfulness and clear comprehension, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for
  mindfulness and clear comprehension? It should be said: careful
  attention
AN 10.61

I also wish to know the difference between four nutriments and the condition (paccaya) in dependent origination.

There are two types of four nutriments:

Four nutriments that support for the maintenance of 'beings' ('sattānaṃ'). SN 23.2 & SN 5.10 describe a 'being' ('satta') as a 'view' & attachment. Therefore, these four nutriments that support 'beings' develop from craving via dependent origination, as described in MN 38.
Four nutriments that are neutral, such as described in SN 12.63. These four nutriments enlightened ones use in 'moderation', without craving or attachment, as described in SN 12.63.

Therefore, the four nutriments appear to only relate to Dependent Origination when they support the maintenance of the self-view of 'beings' ('sattānaṃ').
When the four nutriments are used by a Buddha, they do not relate to Dependent Origination because Dependent Origination is the 'wrong path' (per SN 12.3).
To conclude, SN 47.42 is not about dependent origination & only 1/4 of it refers to nutriment.

Before getting into what “paccaya” (pronounced “pachchayä) means in  paticca samuppada (PS), let us understand why kamma is not deterministic. Kamma is only one of the five main dhammata. These five main factors are, kamma niyama, citta niyama, utu niyama, beeja niyama, and dhamma niyama.  The effects of Kamma vipaka can be altered or stopped due to the influence of the other four. That is why all kamma vipaka can be made made ineffective on attaining Arahanthood.
When causes are there, corresponding effects (results) are likely if suitable conditions for the effects to take place.  If one plants that seed (cause) in a the ground and provides water, nutrients, and sun light (suitable conditions), then the seed could germinate and grow to a tree (effect or the result). In order for causes to bring about corresponding effects, suitable conditions must be present. It is ONLY when suitable conditions are present, causes will bring about corresponding effects. Thus when some effect is brought about, it is called “paccuppanna“, i.e., born (“uppanna“) via suitable conditions (“paccaya“).  The root causes must be there for this to occur.
For example for a seed to germinate and grow into a plant, there has to be moisture/water/rain. If the seed is there in the sahara desert with no rain, a tree is not going to appear. The seed will remain for hundreds of years until the suitable conditions appear. But if the seed gets burnt or crushed, it will not grow into a plant.  Thus we can say, if and when the causes bring forth the consequences, they will be of the corresponding nature. - nothing happens without a root cause or a “hetu.”
There are four kinds of nutriments that are essential for survival and the continuation of life in Samsara. One is material or physical, while the other three are mental nutriments.  We were born because we had these four nutriments and as long as we are nourished by these nutriments, life will continue in countless numbers of various existences. They are nutriment of physical food (kabalinkara ahara) gross or refined; nutriment of contact (phassa ahara) or sense impression; nutriment of intellectual intention (manosancetana ahara); and nutriment of consciousness (vinnana ahara).
Existence is nourished by these four nutriments. Therefore to go forth in this PATH, we have to outgrow ouw desire for the four nutriments. If one does not derive passion, delight and craving for the four nutriments, the consciousness will not be established. Then the mentality-materiality does not light. When mentality-materiality does not alight, there is no growth of fabrications.  Where there is no growth of fabrications, there is no renewed becoming. If we dwell in the four foundations of mindfulness (satara satipatthana) we would be able to realize that all component things are anicca, dukkha, anatta, in comprehending the Tilakkhana. (in it’s True Sense of the Meaning.)