Following the Dhamma towards the end of suffering, is not doing the natural thing. It's actually doing what's opposite to what's natural. It's going against the current. What is natural is to follow cravings.
From Itivuttaka 109:
"Suppose, bhikkhus, a man was being borne along by the current of a
river that seemed pleasant and agreeable. But upon seeing him, a
keen-sighted man standing on the bank would call out to him: 'Hey,
good man! Although you are being borne along by the current of a river
that seems pleasant and agreeable, lower down there is a pool with
turbulent waves and swirling eddies, with monsters and demons. On
reaching that pool you will die or suffer close to death.' Then,
bhikkhus, upon hearing the words of that person, that man would
struggle against the current with hands and feet.
"I have made use of this simile, bhikkhus, to illustrate the meaning.
And this is the meaning here: 'The current of the river' is a synonym
for craving. 'Seeming pleasant and agreeable' is a synonym for the six
internal sense-bases. 'The pool lower down' is a synonym for the five
lower fetters. 'Turbulent waves' is a synonym for anger and
frustration. 'Swirling eddies' is a synonym for the five strands of
sensual pleasure. 'Monsters and demons' is a synonym for
womenfolk (i.e. sexual attraction).
'Against the current' is a synonym for renunciation. 'Struggling with
hands and feet' is a synonym for instigating energy. 'The keen-sighted
man standing on the bank' is a synonym for the Tathagata, the Arahant,
the Fully Enlightened One."
The Buddha recognized in the Ayacana Sutta that the masses who delight in attachment, excited by attachment and enjoy attachment, would not easily understand the Dhamma.
"This Dhamma that I have attained is deep, hard to see, hard to
realize, peaceful, refined, beyond the scope of conjecture, subtle,
to-be-experienced by the wise. But this generation delights in
attachment, is excited by attachment, enjoys attachment. For a
generation delighting in attachment, excited by attachment, enjoying
attachment, this/that conditionality and dependent co-arising are hard
to see. This state, too, is hard to see: the resolution of all
fabrications, the relinquishment of all acquisitions, the ending of
craving; dispassion; cessation; Unbinding. And if I were to teach the
Dhamma and if others would not understand me, that would be tiresome
for me, troublesome for me."
We should not underestimate how "natural" it is for the masses to indulge in sensual pleasures. From the Magandiya Sutta:
"Now suppose that there was a leper covered with sores & infections,
devoured by worms, picking the scabs off the openings of his wounds
with his nails, cauterizing his body over a pit of glowing embers. The
more he cauterized his body over the pit of glowing embers, the more
disgusting, foul-smelling, & putrid the openings of his wounds would
become, and yet he would feel a modicum of enjoyment & satisfaction
because of the itchiness of his wounds. In the same way, beings not
free from passion for sensual pleasures — devoured by sensual craving,
burning with sensual fever — indulge in sensual pleasures. The more
they indulge in sensual pleasures, the more their sensual craving
increases and the more they burn with sensual fever, and yet they feel
a modicum of enjoyment & satisfaction dependent on the five strings of
Ananda Sutta (SN22.83) paraphrased here, tells that the self ("I am") is also very natural, as long as one clings to the five aggregates.
If somebody should want to see his reflection or image, he could do so
only through a cause, namely a mirror or a clear body of water. In the
same way do the five aggregates reflect the image of "I am." As
long as one depends on them and is supported by them, so long will an
"I" be reflected. Only when one does not rely on them any longer, will
the image of "I" disappear.
In the Mallikaa Sutta, we find that another most natural thing is that the most dear person to oneself is oneself. So, it's also quite natural to be self-centered.
However, in general, people tend to feel an underlying sense of dissatisfaction, because despite pursuing pleasures, it never lasts, and ageing, disease, decay and death cannot be avoided. This sense of dissatisfaction, which is sensing suffering, is what drives some people to consider the Dhamma, and pursue the path that is not natural, going against the current of the river of samsara, towards the end of suffering.
What is my dhamma? I guess by that, you mean, what is my destiny?
By default, your "natural" destiny is to go along with the current of craving and clinging, on the river of samsara, towards the destination of suffering. It's up to you to decide to go against the current, and change your destiny, towards the end of suffering, which is on the stable river bank of Nirvana, where the Buddha stood.
In other words, instead of asking "what is my destiny?", you would have to ask "how can I change my destiny?", "how can I change my fate?".
Your dhamma is to decide your own destiny, for you are your own refuge, according to Dhammapada 380.
Dhp 160. One truly is the protector of oneself; who else could
the protector be? With oneself fully controlled, one gains a mastery
that is hard to gain.
Dhp 165. By oneself is evil done; by oneself is one defiled. By
oneself is evil left undone; by oneself is one made pure. Purity and
impurity depend on oneself; no one can purify another.
Dhp 380. One is one's own protector, one is one's own refuge.
Therefore, one should control oneself, even as a trader controls a