Hey everyone,
I'm seeking some advice on advancing my career in the IT sector, and I'd appreciate any insights or suggestions you might have. Here's a bit about my background:
I'm 25 years old and have been working in IT for several years, primarily focusing on PC maintenance and troubleshooting. I have extensive experience with hardware and software, having worked in my family's small business PC repair shop for over six years. While I don't have any college degree or certification under my name, I've completed numerous personal projects and gained hands-on experience in various IT-related tasks.
Currently, I work as an IT associate for a company with over 80 employees (1y 4m), where I troubleshoot hardware, operating systems, applications, administration, and infrastructure issues. We use O365 office, and we have an outside IT consultant who maintains our servers & infrastructure. I have very basic knowledge and understanding of servers and networking infrastructure since I never had a chance to learn it. However, he doesn't provide me access to it or teach me about it because he said he doesn't have the time and I don't have the knowledge or degree required to tinker, and he is worried I would destroy something he set up, which is understandable.
I'm terrible at coding and would like to avoid it as much as possible, but I do understand that it's a very welcome skill to have. In that case, I would go out of my way to learn Python or Bash for scripting & automation since I know I can't be doing manual work all the time. I've tried coding before but got discouraged every time.
I'm looking to take the next step in my career and transition into full-time remote work. I'm particularly interested in IT consulting, cloud computing, networking, and a bit of cybersecurity. My goal for cybersecurity is more about expanding my knowledge rather than becoming a high-level cybersecurity expert.
I was searching this past week about all the different certifications and I came up with this list, listed in order which I think it would be good to complete them:

• CCNA
• AZ-104
• AZ-303 & AZ-304
• CCNP
• CompTIA Security+

I've been considering certifications like Microsoft Azure and Cisco CCNA, but I'm open to exploring other options as well. I'm also interested in learning more about different cloud platforms like AWS and Google Cloud, but I'm not sure which certifications or skills I should focus on to achieve this goal. Also can't figure out which Cloud services provider is ideal for me.
My main questions are:

1. For people who are already well into this field, what cloud service would you recommend me to start looking at? Which service is the market leader and in which would I have the highest chances of getting hired?
2. Did I create a good list? If not, which certifications or skills would be most valuable for someone in my position looking to transition to full-time remote work?
3. How can I effectively balance gaining certifications with gaining practical experience?
4. Are there any specific resources or study materials you would recommend for someone starting out in cloud computing or networking?

Any advice, tips, or personal experiences would be greatly appreciated! Thanks in advance for your help.

Evening y’all. I’m a student of a school with a pretty formidable firewall. Due to this, the only way we’ve really found to get past it is to use an app that we can get to google through, and switch apps as they block them manually.
This means l can’t download any software through google play, which means it has to be web based.
Any web based remote desktops out there?

I’m having a “cannot connect to SERVER securely” error where on remote wifi networks I can’t access my server, however on data it works fine. Now randomly my ipad was able to connect to the server but only on the website app.plex.tv, it still won’t connect using the app on my ipad. Any idea what’s going on?
My settings: Secure connections is set to “preferred”, remote access shows all greens and fully accessible remotely, port is manually forwarded on router, relay off.
My setup: running pms in a docker container on my ubuntu server. My router port forwarded 32400 to my server IP. My router is in a dmz from the ISP modem in order to avoid double NAT, ports show as open on port checker.

Hi all, I’ve just started using Poke Genie for remote raids. Already successfully completed 3 raids (2 times 4* M Gyardos and 1 time 5* Regirock). I joined those raids, we won, pokemon caught, clicked exit in Poke Genie, gave feedback for the host and the points.
Do you know why my raid history remains empty? It says no recent raid history.
Also my level and exp points didn’t change. It is still lvl 1 and 0 exp points.
Did I do something wrong? Or there is some significant delay in updating those values?
I didn’t see any place to make validation of my damage in 5* Regirock raid - how should I do it? There is no such manual in the app… :(
// edit: Thanks for help, all solved :)

Hi all,
I have a really strange issue I'd like some advise about. A customer of us has a new location in France (rest of our clientele is based in Holland), which they arranged a internet connection for themselves on a contract that was active because they bought this company. Communication by phone isn't possible because no one speaks English there.
This internet connection is from Orange, arranged and 'managed' by another ISP, it's a fiber connection 200Mbit symmetrical which is handed out with VLAN tag to the fiber switch they mounted on the clients side. We connect to it using regular copper and setup a PPPoE connection with them using a FortiGate 60F.
Download speed is up to the promised 200Mbit, however upload speed is 0.03-0.05Mbit, so not usable at all. With this slow upload speed I'm not even able to remotely connect to the webadmin interface of this FortiGate. The ISP connected their own router to the fiber switch, from which I don't know what brand and configuration they used (still waiting for response) and they got a speedtest result of 170Mbit up/down (which I've seen).
The MTU is adjusted to be 1492 (FortiGate also states its peer is having the same MTU), and MSS is 1452. If I do a packet capture from a remote PC when connecting to the admin interface, there are packets just 'drippling' in with some out of order packets from the remote side (FortiGate) and duplicate ACKs from my side because the response is taking so long.
However.. When I perform a manual test using a tool like nping with the following format
nping --delay 5ms xxx.xxx.xxx.xxx --tcp -p 4443 --data-length 1452 -c 1000
(4443 is admin interface)
I do get some dropped packets (0-2%) but the data packets are flowing just fine. I just have no clue what to look for now. Any advice is much appreciated!
Extra: only information I've got from the ISP VLAN 2900, Auto-neg and CoS2. From which I still don't know why they provided me with the CoS2 information. This is a layer 2 header so the ISP won't be able to see this header data in our L3 communication right?

Hi all,
I have a really strange issue I'd like some advise about. A customer of us has a new location in France (rest of our clientele is based in Holland), which they arranged a internet connection for themselves on a contract that was active because they bought this company. Communication by phone isn't possible because no one speaks English there.
This internet connection is from Orange, arranged and 'managed' by another ISP, it's a fiber connection 200Mbit symmetrical which is handed out with VLAN tag to the fiber switch they mounted on the clients side. We connect to it using regular copper and setup a PPPoE connection with them using a FortiGate 60F.
Download speed is up to the promised 200Mbit, however upload speed is 0.03-0.05Mbit, so not usable at all. With this slow upload speed I'm not even able to remotely connect to the webadmin interface of this FortiGate. The ISP connected their own router to the fiber switch, from which I don't know what brand and configuration they used (still waiting for response) and they got a speedtest result of 170Mbit up/down (which I've seen).
The MTU is adjusted to be 1492 (FortiGate also states its peer is having the same MTU), and MSS is 1452. If I do a packet capture from a remote PC when connecting to the admin interface, there are packets just 'drippling' in with some out of order packets from the remote side (FortiGate) and duplicate ACKs from my side because the response is taking so long.
However.. When I perform a manual test using a tool like nping with the following format
nping --delay 5ms xxx.xxx.xxx.xxx --tcp -p 4443 --data-length 1452 -c 1000
(4443 is admin interface)
I do get some dropped packets (0-2%) but the data packets are flowing just fine. I just have no clue what to look for now. Any advice is much appreciated!
Extra: only information I've got from the ISP VLAN 2900, Auto-neg and CoS2. From which I still don't know why they provided me with the CoS2 information. This is a layer 2 header so the ISP won't be able to see this header data in our L3 communication right?

Controlling Luba on a remote property, or when travelling, is a very frustrating experience. When you are not physically present, each mow is a little like playing Russian Roulette: will Luba complete without problems, or will it get stuck? If Luba decides to “lock”, perhaps because it ran over a stick, then there is absolutely nothing you can do apart from manually press the buttons, which if you are miles away is extremely annoying.
In perhaps 90% or more of the situations where this has happened to me, Luba is perfectly fine to continue if only the software would let it. Allowing a “return to charger” option, without blades running, would solve most of such situations. I do not see any more danger in allowing this than in letting the robot mow remotely in any case.
I’m currently in the situation where Luba is locked because an overhanging twig seems to have nudged the stop button. I can see Luba in my security camera, and I know that if I was there I could just press the buttons and send it back to charge. But no, I’m going to have to wait until I return….

I bought a Mi9 11 Pro with Xiaomi EU Rom and was unable to update it manually. TradingShenzen organised a remote service via Germany for the 2 year old mobile phone which worked perfectly.
Super service and serious customer support.

Hey everyone,
I’m glad that RetroArch is finally available on iOS and tvOS. It’s great to have this awesome emulator on Apple devices, but I think there are a few things that could make it even better.
Modernized UI for Touchscreens: The UI feels a bit outdated, especially when using it on a touchscreen… even the “touchscreen” focused UI. It would be amazing if they could give it a fresh, modern look to make navigation smoother and more intuitive on iPhones and iPads. Something similar to Delta and Provenance, and have the rest of the settings in a submenu or something, at least as an option.
Cloud Sync Option: One of the big features missing is cloud sync. It would be awesome to have the option to back up ROMs, saves, and states to Google Drive, Dropbox, etc. I really want to play on my Apple TV and then pick up right where I left off on my iPhone without manually moving files around every time . Honestly, if the Provenance emulator comes out with cloud syncing, I might switch to that even though RetroArch has more options.
tvOS Bugs: There are a few bugs in the tvOS release that need fixing. The RetroArch keyboard is pretty much broken when using the Apple TV remote – every button press acts like a keyboard key. Thankfully, a Bluetooth controller works fine, but the RetroArch keyboard itself isn’t great. It would be much better if I could just use the native iOS/tvOS keyboard.
Overall, I’m really happy that RetroArch is now on Apple platforms, but man, cloud syncing is a must-have for me. What do you all think?

So as I mentioned in my other thread, I need to change my car's battery. Question for this thread is whether I should get a normal 'flooded' battery, or the newer standard AGM one ?
Mazda manual doesn't mention anything regarding battery types, except to just 'contact dealer'. However in other similar forum threads, in general I see people recommending both ways. AGM seems better on paper, but some have said that going from non-AGM to AGM can lead to the latter dying out quickly because of different charging rates ? I don't know many technical details beyond this.
Some other details:

• I think my CX-9 has the normal 'flooded' type since I don't see any mention of I-ELOOP in the car's Fuel Monitor App.
• I also have 3 additional things installed in my CX-9 which can slightly increase the electrical load:
  • Compustar remote start system (always powered)
  • Dashcam (only powered when car is on)
  • Radar detector (only powered when car is on)

So please suggest if I should get an AGM one, or play safe and get a normal 'flooded' one. Price difference is not an issue for me.

Finally got around to trying to use the new app more. Connect to a speaker for the first time. Volume meter in the app is low. Music comes BLASTING on. Try to turn it down via the app.
Nope. Had to walk over and manually turn it down. Yes. Most definitely had had had to ship the app. Who needs remote volume control as a basic feature in a wireless sound system.

III. Changing Modes of Making It: From Horatio Alger to the Happy Hooker
…
From “Self-Culture” to Self-Promotion through “Winning Images”
In the nineteenth century, the ideal of self-improvement degenerated into a cult of compulsive industry. P.T. Barnum, who made a fortune in a calling the very nature of which the Puritans would have condemned (“Every calling, whereby God will be Dishonored; every Calling whereby none but the Lusts of men are Nourished: …every such Calling is to be Rejected”), delivered many times a lecture frankly entitled “The Art of Money-Getting,” which epitomized the nineteenth-century conception of worldly success. Barnum quoted freely from Franklin but without Franklin’s concern for the attainment of wisdom or the promotion of useful knowledge. “Information” interested Barnum merely as a means of mastering the market. Thus he condemned the “false economy” of the farm wife who douses her candle at dusk rather than lighting another for reading, not realizing that the “information” gained through reading is worth far more than the price of the candles. “Always take a trustworthy newspaper,” Barnum advised young men on the make, “and thus keep thoroughly posted in regard to the transactions of the world. He who is without a newspaper is cut off from his species.”
Barnum valued the good opinion of others not as a sign of one’s usefulness but as a means of getting credit. “Uncompromising integrity of character is invaluable.” The nineteenth century attempted to express all values in monetary terms. Everything had its price. Charity was a moral duty because “the liberal man will command patronage, which the sordid, uncharitable miser will be avoided.” The sin of pride was not that it offended God but that it led to extravagant expenditures. “A spirit of pride and vanity, when permitted to have full sway, is the undying cankerworm which gnaws the very vitals of a man’s worldly possessions.”
The eighteenth century made a virtue of temperance but did not condemn moderate indulgence in the service of sociability. “Rational conversation,” on the contrary, appeared to Franklin and his contemporaries to represent an important value in its own right. The nineteenth century condemned sociability itself, on the grounds that it might interfere with business. “How many good opportunities have passed, never to return, while a man was sipping a ‘social glass’ with his friends!” Preachments on self-help now breathed the spirit of compulsive enterprise. Henry Ward Beecher defined “the beau ideal of happiness” as a state of mind in which “a man [is] so busy that he does not know whether he is or is not happy.” Russell Sage remarked that “work has been the chied, and you might say, the only source of pleasure in my life.”
Even at the height of the Gilded Age, however, the Protestant ethic did not completely lose its original meaning. In the success manuals, the McGuffey readers, the Peter Parley Books, and the hortatory writings of the great capitalists themselves, the Protestant virtues - industry, thrift, temperance - still appeared not merely as stepping-stones to success but as their own reward.
The spirit of self-improvement lived on, in debased form, in the cult of “self-culture” - proper care and training of mind and body, nurture of the mind through “great books,” development of “character.” The social contribution of individual accumulation still survived as an undercurrent in the celebration of success, and the social conditions of early industrial capitalism, in which the pursuit of wealth undeniably increased the supply of useful objects, gave some substance to the claim that “accumulated capital means progress.” In condemning speculation and extravagance, in upholding the importance of patient industry, in urging young men to start at the bottom and submit to “the discipline of daily life,” even the most unabashed exponents of self-enrichment clung to the notion that wealth derives its value from its contribution to the general good and to the happiness of future generations.
The nineteenth-century cult of success placed surprisingly little emphasis on competition. It measured achievement not against the achievements of others but against an abstract ideal of discipline and self-denial. At the turn of the century, however, preachments on success began to stress the will to win. The bureaucratization of the corporate career changed the conditions of self-advancement; ambitious young men now had to compete with their peers for the attention and approval of their superiors. The struggle to surpass the previous generation and to provide for the next gave way to a form of sibling rivalry, in which men of approximately equal abilities jostled against each other in competition for a limited number of places. Advancement now depended on “will-power, self-confidence, energy, and initiative” - the qualities celebrated in such exemplary writings as George Lorimer’s Letters from a Self-Made Merchant to His Son. ” By the end of the nineteenth century,” writes John Cawelti in his study of the success myth, “self-help books were dominated by the ethos of sales-manship and boosterism. Personal magnetism, a quality which supposedly enabled a man to influence and dominate others, became one of the major keys to success.” In 1907, both Lorimer’s Saturday Evening Post and Orison Swett Marden’s Success magazine inaugurated departments of instruction in the “art of conversation,” fashion, and “culture.” The management of interpersonal relations came to be seen as the essence of self-advancement. The captain of industry gave way to the confidence man, the master of impressions. Young men were told that they had to sell themselves in order to succeed.
At first, self-testing through competition remained almost in-distinguishable from moral self-discipline and self-culture, but the difference became unmistakable when Dale Carnegie and then Norman Vincent Peale restated and transformed the tradition of Mather, Franklin, Barnum, and Lorimer. As a formula for success, winning friends and influencing people had little in common with industry and thrift. The prophets of positive thinking disparaged “the old adage that hard work alone is the magic key that will unlock the door to our desires.” They praised the love of money, officially condemned even by the crudest of Gilded Age materialists, as a useful incentive. “You can never have riches in great quantities,” wrote Napoleon Hill in this Think and Grow Rich,” unless you can work yourself into a white heat of desire for money.” The pursuit of wealth lost the few shreds of moral meaning that still clung to it. Formerly the Protestant virtues appeared to have an independent value of their own. Even when they became purely instrumental, in the second half of the nineteenth century, success itself retained moral and social overtones, by virtue of its contribution to the sum of human comfort and progress. Now success appeared as an end in its own right, the victory over your competitors that alone retained the capacity to instill a sense of self-approval. The latest success manuals differ from earlier ones - even surpassing the cynicism of Dale Carnegie and Peale - in their frank acceptance of the need to exploit and intimidate others, in their lack of interest in the substance of success, and in the candor with which they insist that appearances - “winning images - count for more than performance, ascription for more than achievement. One author seems to imply that the self consists of little more than its “image” reflected in others’ eyes. “Although I’m not being original when I say it, I’m sure you’ll agree that the way you see yourself will reflect the image you portray to others.” Nothing succeeds like the appearance of success.
<The American Religion by Harold Bloom (California Orphism)>
The Apotheosis of Individualism
The fear that haunted the social critics and theorists of the fifties - that rugged individualism had succumbed to conformity and “love-pressure sociability” - appears in retrospect to have been premature. In 1960, David Riesman complained that young people no longer had much social “presence,” their education having provided them not with “a polished personality but [with] an affable, casual, adaptable one, suitable to the losing organizations of an affluent society.” It is true that “a present-oriented hedonism,” as Riseman went on the argue, has replaced the work ethic “among the very classes which in the earlier stages of industrialization were oriented toward the future, toward distant goals and delayed gratification.” But this hedonism is a fraud; the pursuit of pleasure disguises a struggle for power. Americans have not really become more sociable and cooperative, as the theorists of other-direction and conformity would like us to believe; they have merely become more adept at exploiting the conventions of interpersonal relations for their own benefit. Activities ostensibly undertaken purely for enjoyment often have the real object of doing others in. It is symptomatic of the underlying tenor of American life that vulgar terms for sexual intercourse also convey the sense of getting the better of someone, working him over, taking him in, imposing your will through guile, deception, or superior force. Verbs associated with sexual pleasure have acquired more than the usual overtones of violence and psychic exploitation. In the violent world of the ghetto, the language of which now pervades American society as a whole, the violence associated with sexual intercourse is directed with special intensity by men against women, specifically against their mothers. The language of ritualized aggression and abuse reminds those who use it that exploitation is the general rule and some form of dependence the common fate, that “the individual,” in Lee Rainwater’s words, “is not strong enough or adult enough to achieve his goal in a legitimate way, but is rather like a child, dependent on others who tolerate his childish maneuvers”; accordingly males, even adult males, often depend on women for support and nurture. Many of them have to pimp for a living, ingratiating themselves with a woman in order to pry money from her; sexual relations thus become manipulative and predatory. Satisfaction depends on taking what you want instead of waiting for what is rightfully yours to receive. All this enters everyday speech in language that connects sex with aggression and sexual aggression with highly ambivalent feelings about mothers.
In some ways middle-class society has become a pale copy of the black ghetto, as the appropriation of its language would lead us to believe. We do not need to minimize the poverty of the ghetto or the suffering inflicted by whites on blacks in order to see that the increasingly dangerous and unpredictable conditions of middle-class life have given rise to similar strategies for survival. Indeed the attraction of black culture for disaffected whites suggests that black culture now speaks to a general condition, the most important feature of which is a widespread loss of confidence in the future. The poor have always had to live for the present, but now a desperate concern for personal survival, sometimes disguised as hedonism, engulfs the middle class as well. Today almost everyone lives in a dangerous world from which there is little escape. International terrorism and blackmail, bombings, and hijackings arbitrarily affect the rich and poor alike. Crime, violence, and gang wars make cities unsafe and threaten to spread to the suburbs. Racial violence on the streets and in the schools creates an atmosphere of chronic tension and threatens to erupt at any time into full-scale racial conflict. Unemployment spreads from the poor the white-collar class, while inflation eats away the savings of those who hoped to retire in comfort. Much of what is euphemistically known as the middle class, merely because it dresses up to go to work, is now reduced to proletarian conditions of existence. Many white-collar jobs require no more skill and pay even less than blue-collar jobs, conferring little status or security. The propaganda of death and destruction, emanating ceaselessly from the mass media, adds to the prevailing atmosphere of insecurity. Far-flung famines, earthquakes in remote regions, distant wars and uprisings attract the same attention as events closer to home. The impression of arbitrariness in the reporting of disaster reinforces the arbitrary quality of experience itself, and the absence of continuity in the coverage of events, as today’s crisis yields to a new and unrelated crisis tomorrow, adds to the sense of historical discontinuity - the sense of living in a world in which the past holds out no guidance to the present and the future has become completely unpredictable.
Older conceptions of success presupposed a world in rapid motion, in which fortunes were rapidly won and lost and new opportunities unfolded every day. Yet they also presupposed a certain stability, a future that bore some recognizable resemblance to the present and the past. The growth of bureaucracy, the cult of consumption with its immediate gratifications, but above all the severance of the sense of historical continuity have transformed the Protestant ethic while carrying the underlying principles of capitalist society to their logical conclusion . The pursuit of self-interest, formerly identified with the rational pursuit of gain and the accumulation of wealth, has become a search for pleasure and psychic survival. Social conditions now approximate the vision of republican society conceived by the Marquis de Sade at the very outset of the republican epoch. In many ways the most farsighted and certainly the most disturbing of the prophets of revolutionary individualism, Sade defended unlimited self-indulgence as the logical culmination of the revolution in property relations - the only way to attain revolutionary brotherhood in its purest form. By regressing in his writings to the most primitive level of fantasy, Sade uncannily glimpsed the whole subsequent development of personal life under capitalism, ending not in revolutionary brotherhood but in a society of siblings that has outlived and repudiated its revolutionary origins.
Sade imagined a sexual utopia in which everyone has the right to everyone else, where human beings, reduced to their sexual organs, become absolutely anonymous and interchangeable. His ideal society thus reaffirmed the capitalist principle that human beings are ultimately reducible to interchangeable objects. It also incorporated and carried to a surprising new conclusion Hobbes’s discovery that the destruction of paternalism and the subordination of all social relations to the market had stripped away the remaining restraints and the mitigating illusions from the war of all against all. In the resulting state of organized anarchy, as Sade was the first to realize, pleasure becomes life’s only business - pleasure, however, that is indistinguishable from rape, murder, unbridled aggression. In a society that has reduced reason to mere calculation, reason can impose no limits on the pursuit of pleasure - on the immediate gratification of every desire no matter how perverse, insane, criminal, or merely immoral. For the standards that would condemn crime or cruelty derive from religion, compassion, or the kind of reason that rejects purely instrumental applications; and none of these outmoded forms of thought or feeling has any logical place in a society based on commodity production. In his misogyny, Sade perceived that bourgeois enlightenment, carried to its logical conclusions, condemned even the sentimental cult of womanhood and the family, which the bourgeoisie itself had carried to unprecedented extremes.
At the same time, he saw that condemnation of “woman-worship” had to go hand in hand with a defense of woman’s sexual rights - their right to dispose of their own bodies, as feminists would put it today. If the exercise of that right in Sade’s utopia boils down to the duty to become an instrument of someone else’s pleasure, it was not so much because Sade hated women as because he hated humanity. He perceived, more clearly than the feminists, that all freedoms under capitalism come in the end to the same thing, the same universal obligation to enjoy and be enjoyed. In the same breath, and without violating his own logic, Sade demanded for women the right “fully to satisfy all their desires” and “all parts of their bodies” and categorically stated that “all women must submit to our pleasure.” Pure individualism thus issued in the most radical repudiation of individuality. “All men, all women resemble each other,” according to Sade; and to those of his countrymen who would become republicans he adds this ominous warning: “Do not think you can make good republicans so long as you isolated in their families the children who should belong to the republic alone.” The bourgeois defense of privacy culminates - not just in Sade’s thought but in the history to come, so accurately foreshadowed in the very excess, madness, infantilism of his ideas - in the most thoroughgoing attack on privacy; the glorification of the individual, in his annihilation.
<…>
Standing-Reserve.
Note a lack of the “Greek” in Lasch.
Visions of Excess: Selected Writings, 1927-1939 by Georges Bataille, Edited by A. Stoekl, Translated by A. Stoekl, C.R. Lovitt, and D.M. Leslie Jr.
<…>

Hi agan!
A few days back i was banging my head trying to get my Azure hosted CHR wireguard working until i got the key missing step (thread over here)
After getting it up to speed, i then strugled a bit but managed to make 2 separate mikrotiks connect to it, and having them both interact with each other through the CHR.
I have also succeeded in creating peer conections for me and another person to the CHR, and from there we can access both sites.
I am not sure if i have done it the correct/best way, but its working.
I had to create routes on the CHR to the local network on each site, setting the gateway with the IP i gave the wireguard interface on each mikrotik (all on the same subnet as the wireguard interface on the CHR).
On each mikrotik, i had to create a route for the other remote site, and for gateway, the IP for the wireguard interface on the oposite remote site.
Without those, only having the dynamic route for the wireguard interface network was not enough.
For some reason, none of the routes on the CHR work if i enable check gateway (manual ping to them do work).
Maybe i could do something with OSPF, but im not too familiar with that.
Now im on the final step, which is using the azure provided cname as the "portal" for a few services i need to expose.
I went and allowed 4 different ports on the azure firewall, lets say:
1000: app related
2000: http
3000: ftp
4000: HTTPS
That should make those accesible ON the CHR. (just like i did with the wireguard ports).
If i connect my wireguard from my computer, i can access the local PCs hosting those services on their respective ports.
But i am not getting anywhere making them accessible from internet.
The idea is to have them accesible like:
azurehostname.blabla.com:PORT
For that, i thought i had to make the NAT rules on the CHR, and on the action part, indicate the internal IP of each machine (one machine on each site).
But doing it that way does not work.
I will test again with torch and other traffic watching tools, and maybe ill try the action dst-nat part, pointing to the IP of the router on each site, and have THAT router do another dst-nat to the local machine?
Or maybe the problem is that the route back is not working, or some masquerade issue? this is my first time operating a CHR (or mikrotik for that matter) for something like this, the most i had done before was some site 2 site vpn stuff.

Would it be possible for me to setup an Heos-compatible Denon or Marantz receiver to auto select between one HDMI or optical input and streaming similarly to the Heos Amp, or will the Amp suit me better?
Background: Sonos’ software update from last week has made several of my devices (speakers and other) unusable, and I’m considering an Atlantic Technologies 3.1 HSB to replace my Playbase, and I still need a receiveamplifier to drive it. I’m looking at both Heos and Bluesound at this point. If I go Heos, I was thinking of getting an Heos Amp—I’m not worried about using the center channel on the 3.1 HSB, and my Epson UST projector is too old to be controlled by CEC. I currently have my 4K Apple TV connected to an HDMI/optical splitter, the optical signal going to the Sonos PlayBase, and HDMI out from the splitter to the projector. My wife hated my Marantz and Yamaha Aventage receivers at the old house, so to get upgraded audio, we compromised with Sonos 5 years ago for its decent sound and easy of use. I’m beginning to think it is better to have separate out the speakers from the amps so that I can just swap out receivers/amps when changing platforms rather than buying a bunch of integrated soundbars and speakers again. I’m seeing some new and used Heos-compatible receivers for less than the Amp (new and used) in some cases, which is why I wonder if I can make the receivers act as simply as the Amp or just go ahead and get the Amp so that my wife doesn’t complain about the complexity. I expect that we will have to turn the projector off manually (not a big deal), but I would like to swap between the one HDMI or optical input and streaming (via Heos app or Spotify Connect) automatically as we we currently do with our Sonos products. I also want volume control via the same Apple TV remote or universal remote or thru the Heos app that we currently do for our current setup, and I also want the receiver to turn off/go into standby on its own after being in no audio/eco mode after a short time period (10-15 is fine). I’m assuming that the Amp works in the manner. If this works out (Amp or Receiver), I will likely swap 6 other rooms over to Heos as well and sell off the Sonos stuff.

Hi all , seeking some help with an issue.
Car is a 2013 2.0 Petrol manual (Australia)
We have X2 remote locking key fobs with blades, original ford keys ( 3button )
Both keys lock/unlock the car and start the vehicle, but yesterday when trying to start the vehicle with the second key , I got the immobilizer active- check handbook warning - The car would not crank.
The first key , still locks/ unlocks the vehicle and starts the car.
It seems the second key has lost contact with the immobilizer , preventing cranking and starting.
Is there a way I can resolve this please and thank you for any assistance.

Hi, I have a fortin evo one with t harness niss2, has any body installed one on a manual 350z, could you show me how to run the wires and clutch bypass, please? Thank you so much!

Hi,
I'm working on a car and need to blow out debris from spark plug wells before I remove the plugs to prevent it from entering the combustion chamber, but don't want to throw away money on a pack of compressed air cans that don't work optimally when turned downwards. My main goal is to use an air chuck/blow gun attachment to blow stuff out of the wells a few seconds at a time (how long can it really take?)
As I do this stuff at home and not professionally, I've always used only hand tools and breaker bars have always done me right, but if I'm getting a compressor, I might as well see if it can use air tools like impact wrenches and such for the occasional suspension bolts and whatnot. Looking at some air impact wrenches, they say they need 5-6 CFM at 90 PSI, but the compressor I'm looking at only does 0.65 CFM at 90 PSI; I'm assuming that's due to the smaller 3 gallon tank. Anything remotely close to 5-6 CFM runs about $2-300+ at Harbor Freight, so I don't want to spend more than $100.
If I get the one that I'm looking at, it should definitely be enough for air blowing here and there, right? If I was to hook up an air tool that requires more CFM, what would happen? Would the tank deplete and need to refill sooner? How long would a continuous press of the trigger on an air wrench last?
Thanks!
Edit: Also, what couplefitting do I need to attach a hose to the air outlet of the compressor? From the pics it looks like some kind of quick-disconnect fitting, the manual says it's an "Industrial (M-style) plug" but which one would that be out of these? Here is the hose and the blow gun I'd want to use with it.

Hello guys,
So I do a lot of A/B mixing where I basically snap to 1 out of 8 reference tracks in a Reference parent folder remotely with an Ipad. It has been going very well, but with my desire to save as much time as possible, I would like to create my reference folder quicker that I am currently doing. Let me explain my procedure:

1. Find reference tracks and add them to the reference folder
   
2. Find appropriate sections in the reference tracks, cut them and seamlessly loop them across the whole project
   
3. Dry run each track within a time selection and match their LUFS-I
   

The third step can be tiring, because manually increasing or decreasing the knobs of each track to get a specific LUFS-I can be a long process. I'd like to know if there's a way that I can scan the LUFS-I of a track, and apply it to other tracks automatically.
Thank you :)

I’ll start with mine. It was back in 2008, I was a kid and we were coming back from a vacation towards our home. Cars back then, used to have these mp3 players that came with a remote. That Godforsaken remote of the mp3 player got lost. Me being the troublesome kid in the house, was blamed for it and dad asked me to find it otherwise he’d beat the hell out of me lmao. Terrified to the core, I tried finding it in the car but it was nowhere to be found. I vividly remember we were on the road and our homecity was 2 hours away. Seeing no other way, I started praying frantically. I prayed one and a half hour straight but there’s no sign of remote. I slowly started losing faith, when in the last half an hour, out of nowhere the volume of the nasheed on the mp3 went up and then down and up again. On its own. Since no one was using the manual control to change volume, Dad looks at me and asks if I’m doing it with the remote( he thought I found it). I hadn’t found it and I wasn’t doing it. Now the volume of the nasheed kept changing drastically for the next 20 minutes until we eventually found the remote! It was stuck deep beneath a seat. One important thing abt the remote was that we had to point it too close to the mp3 player for it work(it was that shitty) but it somehow changed the volume from deep under a seat. It’s not particularly a sign but it boosted my faith to next level