user-1: ...I have been working on this one question for a while so can everything we experience in life internally and externally be used as our teachers from a Buddhist point of view?examples..
Anger = powerful emotion active in a person when one is threatened or insulted ,,an injustice over a issue etc also known to protect the persons personality ( possible to say anger is a friend then ! ) anger is an emotion that is automatically generated ,defense mechanism. It is repetitive and has been for x million yrs within the human psyche.  We could also say it  exists in lower beings birds ,goats , dogs etc so anger could be an important link to other forms of life by now I think you'll get some idea about just one state of mind that's revealed so much ...

user8157: Anger certainly exists in lower beings such birds, goats, dogs, etc. That is why, in Buddhism, anger does not represent the 'human state' ('manussa-dhamma'). Instead, in represents 'birth' ('jati') in the 'animal world' (tiracchā­na­yoni).

Sensual desire... ill-will (anger)... sloth & drowsiness... restlessness & anxiety... uncertainty is an obstacle, a hindrance that overwhelms
the mind and weakens wisdom... when a
monk has not abandoned these five obstacles... for him to understand what is for his
own benefit, to understand what is for the benefit of others, to
understand what is for the benefit of both, to realize a superior
human (manussa) state (dhammā), a truly noble distinction in knowledge & vision: that is
impossible.
Avarana Sutta

Although anger is certainly a pre-programmed instinctual survival mechanism, does anger teach us it is the ideal way to respond to perceived threats? Or is there a more 'human' ('reflective/wise') way to respond to perceived threats?
Buddhism explains everything can be a teacher, it that everything has:
(i) a cause/reason for its arising (samudaya);
(ii) a condition for its passing (atthaṅgama);
(iii) an attractive, alluring or stimulating quality (assāda);
(iv) a danger or drawback (ādīnava);
(v) a method to escape from the danger (nissaraṇa).
When people confessed their sins (moral transgressions) to the Buddha, he generally responded their sins were a 'teacher' for their growth & development. For example:

Yes, great king, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to kill your father — a
righteous man, a righteous king — for the sake of sovereign rulership.
But because you see your transgression as such and make amends in
accordance with the Dhamma, we accept your confession. For it is a
cause of growth in the Dhamma & Discipline of the noble ones when,
seeing a transgression as such, one makes amends in accordance with
the Dhamma and exercises restraint in the future.
DN 2


user4888: The Buddha told us the three marks of existence, all things which exist in the mind have these properties:

Sabbe sankhara anicca
Sabbe sankhara dukkha
Sabbe dhamma anatta
All conditioned things are impermanent, All conditioned things are suffering, All things are without a self.

This means that everything has the potential to teach us. We can learn about impermanence, dukkha, and not-self from anything which arises in the mind.

-1: <p>...I have been working on this one question for a while so can everything we experience in life internally and externally be used as our teachers from a Buddhist point of view?examples..
Anger = powerful emotion active in a person when one is threatened or insulted ,,an injustice over a issue etc also known to protect the persons personality ( possible to say anger is a friend then ! ) anger is an emotion that is automatically generated ,defense mechanism. It is repetitive and has been for x million yrs within the human psyche.  We could also say it  exists in lower beings birds ,goats , dogs etc so anger could be an important link to other forms of life by now I think you'll get some idea about just one state of mind that's revealed so much ...</p>
 8157: <p>Anger certainly exists in lower beings such birds, goats, dogs, etc. That is why, in Buddhism, anger does not represent the 'human state' ('<em>manussa</em>-<em>dhamma</em>'). Instead, in represents 'birth' ('<em>jati</em>') in the 'animal world' (<em>tiracchā­na­yoni</em>).</p>
<blockquote>
<p><em>Sensual desire... ill-will (anger)... sloth &amp; drowsiness... restlessness &amp; anxiety... uncertainty is an obstacle, a hindrance that overwhelms
the mind and weakens wisdom... when a
monk has not abandoned these five obstacles... for him to understand what is for his
own benefit, to understand what is for the benefit of others, to
understand what is for the benefit of both, to realize a superior
human (manussa) state (dhammā), a truly noble distinction in knowledge &amp; vision: that is
impossible.</em></p>
<p><a href="http://www.accesstoinsight.org/tipitaka/an/an05/an05.051.than.html" rel="nofollow noreferrer"><em>Avarana Sutta</em></a></p>
</blockquote>
<p>Although anger is certainly a pre-programmed instinctual survival mechanism, does anger teach us it is the ideal way to respond to perceived threats? Or is there a more 'human' ('reflective/wise') way to respond to perceived threats?</p>
<p>Buddhism explains everything can be a teacher, it that everything has:</p>
<p>(i) a cause/reason for its arising (<em>samudaya</em>);</p>
<p>(ii) a condition for its passing (<em>atthaṅgama</em>);</p>
<p>(iii) an attractive, alluring or stimulating quality (<em>assāda</em>);</p>
<p>(iv) a danger or drawback (<em>ādīnava</em>);</p>
<p>(v) a method to escape from the danger (<em>nissaraṇa</em>).</p>
<p>When people confessed their sins (moral transgressions) to the Buddha, he generally responded their sins were a 'teacher' for their growth &amp; development. For example:</p>
<blockquote>
<p><em>Yes, great king, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to kill your father — a
righteous man, a righteous king — for the sake of sovereign rulership.
But because you see your transgression as such and make amends in
accordance with the Dhamma, we accept your confession. For it is a
cause of growth in the Dhamma &amp; Discipline of the noble ones when,
seeing a transgression as such, one makes amends in accordance with
the Dhamma and exercises restraint in the future.</em></p>
<p><a href="http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html" rel="nofollow noreferrer"><em>DN 2</em></a></p>
</blockquote>
 4888: <p>The Buddha told us the three marks of existence, all things which exist in the mind have these properties:</p>
<blockquote>
<p>Sabbe sankhara anicca</p>
<p>Sabbe sankhara dukkha</p>
<p>Sabbe dhamma anatta</p>
<p>All conditioned things are impermanent, All conditioned things are suffering, All things are without a self.</p>
</blockquote>
<p>This means that everything has the potential to teach us. We can learn about impermanence, dukkha, and not-self from anything which arises in the mind.</p>
