u/Suvalis

So, other than taking advantage of free GitHub runners and, of course, learning about CI/CD, does anybody here prefer to build and stage their Universal Blue image, whatever flavor, locally instead of using a GitHub template/repo?

Of course, it doesn't REMOVE the need for GitHub because you're still depending on artifacts Universal Blue builds with GitHub, but I'm curious if there are many people out there who use a uBlue image built locally and update that way.

Just curious. Its gotten easier over the years to do so with flatpak and distrobox filling the spaces when you need newer software (and of course EPEL). Especially since you can get a license for RHEL workstation for personal use for free.

This is in no way trying to be negative! I was thinking about areas that are problematic. Especially in regards to new people looking into Zen.

thoughts?

I've done some research and it seems there is conflicting evidence, on the one hand Microsoft's pages list fax and other modem devices as examples of analog devices, but on the other hand I see statements that MS Teams phone does not support it.

Can anybody point to some authoritative proof? Anybody out there using an ATA with MS Teams (audiocodecs, CISCO, etc) with a device that uses a modem?

Hello, everyone! trying to understand if this is expected behavior.

I was on hotel Wi-Fi with both my laptop and iPhone, both running Tailscale and connected to the same tailnet.

When connecting back to home systems, my laptop showed a direct connection with `tailscale ping <home-system>`, but the iPhone’s Tailscale ping showed DERP.

Same hotel Wi-Fi, same destination at home.

I also have a Tailscale peer relay node in my DMZ at home, so I’m wondering if the iPhone should normally try that before DERP when direct isn’t available. Strange thing was, night before the iphone was using the relay successfully.

Everything still works, so I’m mostly trying to understand whether this is normal per-device path selection, an iOS sleep/background/VPN behavior thing, or a sign that my peer relay setup needs attention (wouldn't seem like it, it works great usually).

Is this just typical iOS flakiness + Tailscale?

thanks!

p.s. In case any Tailscale staff members are reading, some sort of diagnostic on the iphone which can explain why a particular path was taken (DERP vs peer relay vs direct, etc.) would be really helpful (if possible)

edit: AI used for GRAMMAR check only!

Yeah, if you can believe it, faxing is still a thing in 2026!

I've tried to push my customers to a centralized fax solution, but they insist on wanting to do analog faxing from their malfunctioning printers. This means we need an ATA (Analog Terminal Adapter) for use with Teams phone.

We have some Cisco ATAs that we can firmware flash to work with MS Teams, but I'm thinking of recommending something like the Poly OBi302, which is more Teams native.

Anybody out there using ATAs with Teams? Which one have you had the least headaches with?

Thanks!

Is that not knowing is not the opposite of wisdom.

It is the doorway.

Gassho

Edit: I am no master and the MOST part is not really true. What I can say is that giving up the idea that I have to know what is going to happen to me makes facing forward in life seem a little easier.

Is the idea that to improve yourself, you need to learn to let go.

Gassho

I'm curious if anybody builds and updates their image locally on device instead of on github? There are pros and cons of course.

Anybody?

Now, say what you will about AI, but it can help when you are asking yourself questions and clarify where you have been and what you are thinking about. This morning I was making some eggs for the kids and...why not have a conversation with Claude 4.8 max about the nature of reality while doing it just to see where it went?!! Well I did...and below is the summary that Claude wrote for me. Its been hand edited, so its not ENTIRELY claude created but I agree with it.

It's actually quite interesting and does say where I am currently in all that. I've settled into Zen Buddhism of late, so you can see at the end how that happens. I think about these types of things quite a lot, IDK why. My brain loves it 😉

Enjoy!

--

It started as a math question. To cross a room you first cross half of it, then half of what remains, then half of that. Infinitely many steps in all, so Zeno says you can never arrive. I knew the answer (the halves sum to a finite total; calculus closed this in the 1800s). But the answer has a hole in it, and the hole turned out to be the entire conversation: summing the series tells you what the total is, not how a someone actually gets through infinitely many steps with no last one before arriving. And right there at the start, sitting quietly inside the word "someone," was the thing I'd spend the rest of the conversation failing to notice I was really asking about.

Because the same shape kept repeating, in every direction I pushed.

When I asked whether time is even divisible (continuous, or grainy down to some smallest unit), I found physics undecided and Kant waiting underneath, arguing the question itself is confused: we take the structure of our own minds, project it onto the world, then argue about which projection is real. When I asked the older question (what does a clock actually measure?), Aristotle answered that time is just the count of change, not a thing in itself; Leibniz agreed (no events, no time); Newton insisted on an absolute time that would keep flowing in a frozen, empty universe. And buried in Aristotle's own text was a question he raised and then refused to answer: if there were no soul there to do the counting, would there be any time at all?

Notice what's already happening. In every one of these there's an unexamined figure standing just offstage: someone on the bank watching the river of time go by. Someone whose mind does the projecting. Someone who counts. I kept reaching for the nature of time, and time kept handing me back a question about the watcher.

The Buddhist material is where this got explicit, because it doesn't stop at dissolving time; it turns the same blade on the observer. Nāgārjuna argues that past, present, and future exist only in dependence on each other, so no instant stands on its own; the "now" you'd plant your feet on is as empty as the rest. Dōgen goes further and removes the bank entirely: in uji, "being-time," you don't stand outside time watching it pass; to exist is to be time. His firewood doesn't become ash; firewood fully occupies its own moment, ash fully occupies its own, and the before-and-after between them is cut clean. There's no stream to cross because there's no one standing apart from it.

And then the chariot. A monk is asked by a king: is the chariot the wheels? the axle? the frame? all the parts in a heap? something apart from them? No, no, no, no, no. "Chariot" is just a name laid over assembled parts, nothing found over and above them. And just so, he says, "Nāgasena." Just so, the self. That was the tell. The chariot was never about chariots.

Once I'd seen that move I couldn't un-see it, and it had been everywhere we'd been.

I asked a question about two observers pointing at a tree...The tree was the same thing in space. Where does the trunk end and the branch begin? Point anywhere and the line looks arbitrary, but not quite arbitrary, because two strangers point at the same tree without conferring; a real cluster is being tracked, even if its edge is nowhere written into the wood. Empty of an inherent boundary, full of a dependent one. And then the turn I'd walked straight into without seeing it coming: run that same argument on the one drawing the lines. Where do you stop and the world begin, at the skin? The air on its way into your lungs that's becoming you, the breath leaving that was you a second ago? The boundary-drawer is the chariot too.

Even Augustine, the one Christian voice in all of it, fits the pattern and breaks my heart a little doing it. "What is time?" he says. "If no one asks me, I know; if I try to explain it, I don't." His answer is the distentio animi: the soul stretched across memory, attention, and expectation, time living in the mind's reaching backward and forward. But that stretched, reaching soul, never quite at rest in a present too thin to stand on, is the self the contemplatives keep pointing at. Augustine feels the stretch as the shape of the longing that runs through his whole life, and seeks its rest in God. Dōgen would say the stretch isn't fulfilled, it's seen through: when the one who was reaching drops away, there's nothing left that needs to span the gap. Same ache. Two different doors.

This is also why my question about language, whether words are simply the wrong tool for any of this, turned out to be the same question in a different coat. "Concepts aren't the things they name" sounds like humility, but it quietly keeps a two-layer world intact: words over here, reality over there, and a watcher in the middle noticing the gap between them. The deepest figures don't mourn the gap; they dismantle the picture of two banks. Nāgārjuna claims no thesis at all: his words are medicine meant to leave the body along with the disease. And the punchline is the same as everywhere else: the one supposedly standing between the word and the world, judging the fit, is itself one more thing that doesn't survive the looking.

So here's what I think the whole thing was actually about, though it took me until the end to see it, and maybe I still only half do. I thought I was asking about motion, then time, then language, then trees. Every one of them was a different doorway into the same room: the suspicion that the self I take to be standing outside it all (watching time pass, measuring the change, carving the boundaries, crossing the room) is a fiction. Not the thing that has the experiences, but a construction made out of them. Every puzzle was a mirror I kept mistaking for a window.

Which is why it doesn't end in an answer, and why that isn't a failure. The room I could always cross, the tree two strangers can always point to, the time Augustine knew until he was asked: none of that was ever in trouble. The living goes on, untroubled, the entire time. The only thing that ever got into trouble was the grasping: the attempt to step outside the river and hold it still. And the quiet thing underneath all of it is that the one doing the grasping, the one who wanted the answer, is the same construction every single thread had been gently taking apart. The question doesn't get solved. The one who needed it solved gets held a little more lightly, and in that loosening, the question lets go of you too.

I came in asking whether I could cross a room. I think I leave suspecting there was never quite a "me" standing on this side of it. Curious whether any of you have stood in that same room, and which door you came in through.

So, I've been reading up on Project hummingbird. Can somebody explain to me what this is other than a bunch of hardened container images for podman/docker applications? Is it a distro as well? I'm a little confused as to why it's important to the average Fedora user (no criticism, just trying to understand).

We already have atomic OS images with Fedora Atomic. What would this get me, the average Fedora user?

Would parts of Fedora Atomic images be built with these as components?

Now, of course, Zen is everyday life. 😉

But I’m curious about others’ experiences, techniques, approaches, etc., when applying your practice to the challenges of everyday life.

For example, like many people, I have children, and getting them up, dressed, fed, and off to school is... well... challenging! My wife tends to raise her voice as a way of motivating them. I’m not so inclined, especially when I'm being mindful. Situations where the rest of the family is a maelstrom of emotion and loudness can be a real challenge to navigate.

So, how do you handle situations like the one above, where there is a strong urge to get drawn in? Sometimes just standing there is not possible, and you are required to participate.

Can you give some examples of how you apply your Zen practice and techniques to the problems of every day life?

You may PLAN to have a mindful and serene day, focusing on the moment and sensations, but your FAMILY may have other ideas LOL!

We had to reboot it the other day and it to a full 30 minutes to fully come up (VM) with Finesse ready to go. Is this a concurrent storage access problem with processes or CPU? Would throwing more cores improve things any?

30 minutes for it to come up is ridiculous.

As I’ve continued in my rather poor practice, I’ve had the opportunity to observe the mind’s efforts at trying to see itself objectively, only to realize that, just as the eyes can’t directly see themselves, it is all but impossible.

As Dogen says, “Think not thinking.” Yet that statement starts with “Think.” We are told not to grasp, but grasping is what the mind does. I don’t believe Dogen failed to understand the significance of beginning with “Think.” It seems intentional.

We come to this practice with a reason, a need, and yet even lightly grasping at it creates the very thing that gives rise to suffering.

So what is there to do? In a real sense, nothing. But then what? If there is nothing to do, why practice? As far as I can tell, we must continue on the path anyway. Why?

Because there is nothing else to do.

I feel like Ouroboros chasing his tail. These thoughts, and similar ones, dominate my mind as I sit in zazen. Even this morning, as I bring my attention back to the breath and expand my awareness around me, these thoughts intrude and leave over and over again.

I guess I'm not really asking a question, just giving an account of some of my experience thus far. Maybe others experience something similar?