After Burning Man 2000, I magically found myself in possession of a little foil packet containing 100 mg of 2C-E. This was probably something I'd never see again, so I had to make the most of these precious crumbs. This experience report is about two trips: first, a trip I took alone at the beginning of October 2000, and second, one I took with three experienced explorers in June 2001.
I feel it was worth reading the
PIHKAL entry on 2C-E because Shulgin's description for this substance is pretty much on the mark... even though some of those qualitative comments are on the wacky side.
My description of my first trip will be brief, because there was really a lot less 'meat' to it than my second trip. I'm including both trips because I find it interesting to compare one to the other, to illustrate the huge difference that set and setting can have on the course and content of a psychedelic experience.
trip 1 ------
This evening, I ate 22 mg of 2C-E in a gelcap on an empty stomach. Since this was my first time with it, I had no plans to leave the house and I had friends around to keep an eye on me. There was essentially nothing for the first half hour. There was a slow but steady increase up until t+1:15, at which point things accelerated. During this initial slow come-on, it seemed to have a lot of similarities to 2C-B, in that while there was not very much happening, I got the impression that there was a lot that could happen. At t+1:15 the 2C-E started to express more of its own character and the visuals got more interesting. I'd say that this acceleration stage continued until the peak/plateau was reached at t+2:00.
The quicker part of the come-on brought some nausea. A single medium-sized bong hit took care of it. I also started to wander around aimlessly, unsure of what to do. Listening to music didn't seem quite right, so I eventually listened to some other people have a conversation for a while. The 2C-E started to get more 'heavy', like my body was a little more encumbered. Visuals got more complex. They were reminiscent of 2C-B and DOM - surface alteration and blending of colors and patterns. There were no large-scale perspective changes, nor excessive vibrations or persistence of vision. The visuals seemed healthy, well-formed and captivating.
I wasn't quite sure I was having fun. But I wasn't at all bothered by this trip. I was with a small group of friends and had planned on really exploring this compound; I wasn't taking it for 'recreation.' So even though I didn't have the feeling of 'this is fun,' I still was very interested in what was happening and I saw no reason to complain. The lack-of-funness seemed to be due to indecisiveness about what to do and what was worth doing. I was tripping fairly hard, but I didn't know where to direct this psychedelic state. There was moderate time dilation.
Eventually I got around to listening harder to music, since there didn't seem to be much else that would hold my interest. This was a very good choice. 2C-E's music effects were also similar to 2C-B's. For me, 2C-B produces a very strong and unique expansion of sound into all the space surrounding the speakers and the listener, to the point where it sounds like all the air around me is emitting sound at me. Sound feels rich and full and very high-fidelity. With 2C-E, these effects were present but muted. More importantly, with 2C-B music can construct incredible mindscapes while still leaving me surprisingly conscious of the experience. 2C-E took this and ran with it, in a way that was stronger and more profound than 2C-B.
There was excellent synaesthesia. Music became less of a pure auditory sense. It narrated a detailed dream in all six senses, and things like the perception of the shape and position of my body were warped to conform to this dream. For a moment I became a character in one of these stories, and I felt and saw myself playing the role. Sounds were no longer sounds. Instead, a sound, riff or note progression was an idea or a theme in a cosmic narrative that was tuned to take me on a tour of my own mind. These kinds of music effects are common to many psychedelics, but 2C-E's rendition of them was impressive and really high quality. I didn't just disappear into the music; I kept a strong awareness of what I was feeling and exactly why I knew it was so enjoyable.
I spent several hours listening to music and had a great time. The plateau probably lasted until about t+5:30 or t+6. I spent most of that time listening to music. I spent a little bit of time checking out the visuals. Closed-eye visuals to music weren't particularly obvious. Instead, visuals were more dreamlike and conceptual than they were actually things to 'see.' Open-eye visuals, when properly stimulated, had a lot to offer too - the blending of color and blurring of outlines in some abstract paintings was very nice.
I did not find myself becoming very introspective or contemplative of the world. I think this may have been because I had a somewhat limited set of stimuli to direct my trip, since I had stayed inside. Also, I think once I had figured out how nice music was, I had subconsciously decided listening to music was what I was going to do for this trip. The 2C-E seemed primed and ready to take my thoughts elsewhere if I wanted it to; I just chose not to.
Visuals decreased fairly rapidly as the plateau ended. Then I started to get a nasty headache, which 1000 mg of Tylenol took care of.
I smoked some marijuana and entered a more entranced state of mind. Things around me looked more like a virtual reality rendition than the real thing, and it seemed like I was an observer of the scene happening around me instead of actually being there. Time was very slow. I was content to sit around and watch things happen and listen to more music.
The comedown hours were pretty unremarkable. What I remember most was that as I spent more time thinking about the peak period, I started to change my opinion from 'nope, didn't like that' to 'hmm, this was actually really good.'
The effects were mostly but not entirely gone by about t+10:00, at which point I tried to go to sleep, which I did after a bit of tossing and turning in bed. I felt fine the next day.
Shulgin had a comment along the lines of, 'I don't think I like it, since it isn't that much fun. But I intend to explore it again.' He is totally right. Afterwards, I knew I had a good time and I knew it was a good drug, but honestly I couldn't put my finger on why it was good, and I certainly didn't know why during the actual trip. It seemed like the 2C-E produced a nonspecific, broad psychedelic state that, on first glance, didn't seem that useful. But in this mild psychedelic plane there are deeply psychedelic tunnels and valleys that, when you find them, are definitely the place to be and to spend your time.
After this experience, I felt like I had a better idea how to use this drug. The proper stimuli seemed to be the key. The 2C-E needs a subject, a topic, to work on. And this brings us to...
trip 2 ------
It seemed foolish to hoard the remaining 78 mg of 2C-E. I chose three experienced friends, who I knew would appreciate such a rare substance, to go on a trip with me. The 78 mg was divided evenly among the four of us, by dissolving in water. After sitting for nine months, the powder had become much more tan than off-white, and it left a slight oily residue on the sides of the beaker. Hmm.
We wondered whether 19.5 mg would be enough. We considered having one person snort some, so the others could take 22 mg or so, but Flotsam and Jetsam's experience reports made it sound like a poor choice. Dissolving in water not only gave us the measuring precision we needed, it also ensured a slightly faster and more intense trip than using gelcaps.
We dosed at 3:30pm, and it did come on faster. By half an hour we all were sure things had started to change. We were sitting in the kitchen, talking, and as time passed we became more and more quiet. This foreshadowed the rest of our entire trip - during the hours that followed, we all had surprisingly little to say to each other. Verbal communication seemed unnecessary. We stayed together as a group, and it felt like what we experienced was already linked enough that words would just disrupt the mood.
At t+1:00 I decided to eat 0.5 g of Psilocybe cubensis mushrooms out of a (silly) concern that 19.5 mg of 2C-E wouldn't be enough. I doubt the shrooms did much of anything, and 19.5 mg turned out to be plenty for everyone. Not long after this I puked, but that was over and done with quickly.
Our plan for the day was to take a long walk around the city. But we wanted to be sure we had safely settled into the trip before going outdoors among crowds of people, so we stayed inside for a while. At t+1:15 or so we decided to go into a darker room and listen to music. The kitchen was just too sunny. We chose U.F. Orb by the Orb. Immediately I was plunged into a time-dilated audio landscape very similar to my first 2C-E experience. The music was truly excellent; there is little point in elaborating.
Towards the end of the album I started to get restless, as did one of my companions. The music seemed to be a little less mesmerizing; I wanted to do something else. Soon thereafter the album ended and we all prepared to go on our walk. The day was fantastic. Sunny, mid 70's, light breeze. For the first ten minutes or so of our walk, I mostly concentrated on adjusting to the extreme brightness of daytime and the hustle and bustle of the city and all the people around me. I was never anxious or worried about walking around while so extremely high - I just had the usual, prudent wariness that any psychedelic gives me.
We soon came to a small park, surrounded by 10-20 story buildings. The grass! The grass was the most intense, saturated green I had ever seen. I am red-green colorblind, which mostly means that some shades of green look grey to me. So I was never too excited about green as a color. I could always see the green in plants, but now the green grass leapt out at me with all the power and purity of the more familiar red and blue. The leaves on the trees in this park were all kinds of subtle variations on the green theme of the grass. Some darker, some more reddish, some more translucent than others.
We lay down on the grass. I closed my eyes. I was surrounded by a dome of sound: birds in the trees, cars whooshing by, footsteps on the path nearby. The sound had a fantastic three-dimensional quality; I was reminded of DOM. All the subtle echoes, phase shifts and absorption of the concrete, grass, glass and air around me created mental images of the surroundings, like a cross between synaesthesia and passive sonar.
My body relaxed into the grass under me. If only the people around me knew what was happening in my head! If only I could see what was happening in other people's heads! I opened my eyes and looked up into the trees. I saw how different species of trees had marvelously varied leaf and branch patterns and silhouettes. I stared at a tree in front of me and let my mind work on its form and shape. It looked like coral, twisted and fractalesque, and then it looked like the branching of lungs. I saw the tree as a respiratory organ of the earth. It was INTENSELY alive! It was as if the tree had risen to stand, thrown its arms open and shamelessly exposed itself to the heavens, and from its skin glowed a tender crown of true green, the miraculous surface within which it built itself literally out of thin air. I think I am failing to describe the glory of the scene - my words cannot do justice to the perfection I saw in the trees.
I was caught in this moment of reverie. Such moments are one of the defining characteristics of powerful psychedelics. I found that primed for this state, all I needed to do was focus my attention on something for ten or fifteen seconds, and my mind would run wild, spewing forth an endless stream of free associations, ego trailing far behind, taking what few notes it could and shouting out any road signs it might pass on the way. And then seconds or minutes later I'd snap out of it, the endpoint of the journey - maybe in another dimension - still burning in the mind's eye.
I stood up and walked around this small park. I studied the juxtaposition of this green sanctuary with the comparatively drab buildings surrounding it. And I thought, what induced them to put a park here? What kind of planning went into it? How did they decide where to plant the trees, how to do the landscaping, where to route the roads? And then I felt like I was in a foreign city. I felt as if I had shed all the things I knew about this city, having lived here for years; it was as if I had just arrived from far away, with no preconceived notions of the territory, and my senses ready to take in something totally new. I sensed an extremely strong city archetype, theatrical or literary in its scope. I had been dropped into the middle of a novel whose dreamworld had been made real.
It was around this time when I realized that this was going to be a truly excellent trip, full of the effortless mental flow, childlike wonder and surprises around every corner that make psychedelics so worthwhile for me.
We resumed our walk and came to the city courthouse. I have always thought that this building is a stellar example of the poor architecture of the 1970s.  There is no shade. There weren't many people here either, but it was a weekend. But I had seen more people elsewhere.   The plaza seemed charged with some kind of negative energy that made it an unpleasant place to be, and the amphitheater seemed like a gutter along the edge that caught all the detritus from the plaza. I noticed that my mood had changed.
We walked down into the amphitheater, and I felt like I had entered a different world. I had a slight twinge of fear. I had no reason to be afraid, because there was absolutely nothing threatening around me. It seemed like people didn't go in here very often - it seemed 'more' deserted than the deserted plaza above. The unswept corners implied that this area was neglected by the groundskeepers. I think it fit some stereotypical idea I had of a place where unsavory people might hang out. We walked back out and across the street, and I felt much more relaxed as I turned away from the plaza. I had not realized how strongly my perception of my surroundings could change my mood.
This period was the peak of my trip. Visual effects were varied and good, but never really 'in my face'. What effects there were blended nicely into the entire sensory-perceptory package. A close look at grass or trees showed some motion and color fringing. It was hard to read a plaque next to a sculpture. And as I walked around, perspective was stretched. But these simple sensory alterations were subordinate to the perceptual changes I experienced. What mattered was what I saw in things, not just how they looked.
As I thought more about the city archetype and the way the city influenced my moods, I started developing a strong sense of civic pride. My thoughts turned to the contract between citizens and government, and what government on city, state and national levels provides for citizens. Look at these roads! These fantastic parks! There is virtually no trash on the ground. There is a water supply, sewers, a fire department and the police. I saw how civic infrastructure, provided by the government, enables human beings to grow, flourish and EVOLVE, by making it easy to survive and live one's life.
It made me feel proud to be a taxpayer.  Ordinarily I despise our government. It's certainly easy enough to hate it, considering who our President is and considering that we have atrocities like the War on Drugs. But for a moment I felt like a hardcore liberal. I was amazed by the good that could be done by a reasonably well-intentioned government. I was in awe of what I had, and the life that I could live, because I was a citizen of the United States of America.
It's the sort of thing I feel when I watch my city's lavish fireworks show on the Fourth of July. From my vantage point on the roof of my friends' brownstone, I can see the entire city illuminated and hundreds of thousands of people standing along the banks of the river. The fireworks are billed as a celebration of the independence of the greatest nation on Earth, and they fill that role admirably, but to me they are even moreso a celebration of the glory of the human race. Look around us, at what we, the people, can do when we put our minds to it.
Right now, I am finishing writing this experience report on November 14, 2001. I am remembering watching the World Trade Center collapse on TV. For the first time ever I have felt fear for my safety in my own bedroom; one morning in late September I woke up to the sound of a whole lot of emergency vehicles with sirens passing my building, and my first thought was, 'terrorists must have attacked my city.' (fortunately they hadn't.) And just yesterday in Afghanistan, the Northern Alliance drove the Taliban out of Kabul, and the Alliance now controls half the country. Things are happening so fast that I don't even have time to form an opinion before that opinion is outdated and irrelevant.
What choice do we have in times like these but to look to our government, flawed though it might be? I love my country, but I do not trust my government -- yet to some degree I absolutely have to, because I cannot protect myself from kamikaze planes, anthrax letters or suitcase nukes. I have felt a return of that national pride that I've seen on 2C-E and the Fourth of July, but this time it's longer lasting and strangely bittersweet; I know better why some people hate America, and I have become even more uneasy with the U.S.'s domestic and international policies. I have a greater understanding of how to use what my government gives me, why it is necessary to have a government, and how to be critical of my government to correct its flaws. The 2C-E is what got me started thinking about all this, months before September 11. And now times are changing, fast, and I wonder what this beautiful city would be like if it were under siege.
Back to the trip...
We continued to walk, and reached the park that winds along the riverbank. All this time, we had spoken to each other very infrequently, mostly just pointing out interesting things we saw or deciding which way to walk. Each of us seemed to feel that our experiences were personal and probably difficult to share, none of us wanted to interrupt anyone else's concentration, and yet we all understood that our experiences were of similar power. We seemed to be confident that we were all in the same mental space, yet we never discussed it.
I walked over to a little floating dock on the edge of the river. The sun was setting, illuminating the tall buildings from the side. The pairing of the natural river with the synthetic city was a grand expansion on the themes I'd studied at the little park earlier in the trip. One of my companions pointed to a goose that was walking along the riverbank, and said, 'Mmmm, dinner.' Immediately I saw this thing as a walking roast. It was plump, moist and delicious. I became totally captivated with this goose, and then I saw it walking towards the rest of its group of geese.  They were absolutely beautiful and very tame, looking at all the humans walking by just like we were looking at them.
We eventually reached a friend's place, several miles into our walk, and relaxed for a while with a couple bowls of marijuana. It was probably about 8:30 now, or t+5:00. The 2C-E was still quite strong but it was pretty clear that it was going to start weakening soon. We were feeling a little more talkative.
Since we were still so high, it seemed appropriate to walk several more miles back home, via a different route. The sun had just about set, and the balance of the trip was slowly tilting from 2C-E to cannabis, so this walk was more contemplative and chilled-out than the mentally charged walk earlier.
Right after we started back, we passed an antique Jaguar convertible parked on the street. I hardly ever stop to look at cars, but this one stopped all of us dead in our tracks. I've never coveted an automobile, but I was suffused with lust for this sports car. I finally understood how driving this car could probably cause most adult males to have an instant orgasm. God, it was so beautiful.
We kept walking. Our path took us to the city's edge, along the harbor. We passed through massive elevated highways under construction, through an amazingly dimly-lit, sprawling park with sketchy-looking people, and across a bridge back into the main part of the city. This brought us to the city's Italian neighborhood. It was a Sunday night so the streets were pretty quiet. Once again we had entered a different land.
Shortly thereafter we walked by a group of elderly Italians playing some ball game I didn't recognize on a little field next to the street. They were laughing and seemed not to have a care in the world. The neighborhood exuded a welcoming, safe, rich residential feeling, the kind that takes decades to develop. I felt so totally relaxed that I, too, didn't have a care in the world. We sat on some benches and gazed at the waterfront. We spent five minutes tracking down a bush that filled the air with a sweet, flowery, almost intoxicating odor. We walked around, through and under a long and winding arbor overgrown with grape vines.
Finally we made it back home. The walk was about seven miles, and we were all pretty tired. One of my friends complained that his back had hurt for the past few hours. I was getting an awful headache. We smoked a few bowls, and I took 1000 mg of Tylenol. That did almost nothing, so I took 400 mg of ibuprofen too, which finally made a dent in the headache. It was around midnight, and we all eventually went to bed.
In conclusion: I think this was one of my best psychedelic experiences. It was a +++ level trip in all its glory, teaching me a coherent multi-hour lesson without ever getting out of hand. It was visually rich and mentally deep, and my emotions were very in tune with the wonders of the world around me. All the stars had aligned right... a nearly perfect day, a great group of friends to trip with, a no-nonsense drug.
I found 2C-E to be excellent - but I felt the need to put in some effort to get the most out of it. Things to remember if I ever do this again: Have a good plan for what I'm going to explore during the trip. Don't rush... set aside a full day to ride the drug from start to finish. Meditate on the things I experience, concentrate on my senses and let them guide my thoughts. Give the 2C-E the chance to lead, for it is a wise and worldly teacher that deserves respect.
Experience Reports are the writings and opinions of the individual authors who submit them.
Some of the activities described are dangerous and/or illegal and none are recommended by Erowid.


The various strategies discussed are as follows:
Bullish Strategies
Bull Call Spread
The bull call spread is a strategy applied when the view on the market is moderately bullish. It is a two-leg spread strategy traditionally executed using ITM and OTM options
Strategy:
Note that both the options belong to the same underlying, have same expiration date and are in the same ratio (1:1).
This is a net debit strategy as initially we need to put money into the strategy (ATM option is costlier than OTM option).
Both the maximum loss and gain are capped as can be seen from the below calculations.
The calculations are as follows:
𝑆𝑝𝑟𝑒𝑎𝑑 = 𝑆𝑡𝑟𝑖𝑘𝑒𝑃𝑟𝑖𝑐𝑒𝑜𝑓𝑆ℎ𝑜𝑟𝑡𝐶𝑎𝑙𝑙 – 𝑆𝑡𝑟𝑖𝑘𝑒 𝑃𝑟𝑖𝑐𝑒 𝑜𝑓 𝐿𝑜𝑛𝑔 𝐶𝑎𝑙𝑙
𝑁𝑒𝑡 𝐷𝑒𝑏𝑖𝑡 = 𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝐿𝑜𝑠𝑠 = 𝑃𝑟𝑒𝑚𝑖𝑢𝑚 𝑜𝑓 𝐿𝑜𝑛𝑔 𝐶𝑎𝑙𝑙−𝑃𝑟𝑒𝑚𝑖𝑢𝑚 𝑜𝑓
𝑆ℎ𝑜𝑟𝑡 𝐶𝑎𝑙𝑙 𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝑃𝑟𝑜𝑓𝑖𝑡 = 𝑆𝑝𝑟𝑒𝑎𝑑 – 𝑁𝑒𝑡 𝐷𝑒𝑏𝑖𝑡
𝐵𝑟𝑒𝑎𝑘 − 𝑒𝑣𝑒𝑛 𝑝𝑜𝑖𝑛𝑡 = 𝑆𝑡𝑟𝑖𝑘𝑒 𝑃𝑟𝑖𝑐𝑒 𝑜𝑓 𝐿𝑜𝑛𝑔 𝐶𝑎𝑙𝑙 + 𝑁𝑒𝑡 𝐷𝑒𝑏𝑖𝑡
(𝑃𝑜𝑖𝑛𝑡 𝑜𝑓 𝑧𝑒𝑟𝑜 𝑝𝑎𝑦𝑜𝑓𝑓)
For our Example,
𝑆𝑝𝑟𝑒𝑎𝑑 = 105 –100 = 5
𝑁𝑒𝑡 𝐷𝑒𝑏𝑖𝑡 = 𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝐿𝑜𝑠𝑠
= 3.30−1.50 = 1.80
𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝑃𝑟𝑜𝑓𝑖𝑡 = 5 – 1.80 = 3.20
𝐵𝑟𝑒𝑎𝑘 − 𝑒𝑣𝑒𝑛 𝑝𝑜𝑖𝑛𝑡 = 100+1.80 = 101.80
(𝑃𝑜𝑖𝑛𝑡 𝑜𝑓 𝑧𝑒𝑟𝑜 𝑝𝑎𝑦𝑜𝑓𝑓)
Greeks:
Delata and Gamma:
The Bull Call Spread is a bullish strategy which makes money when the price of the underlying increases. Thus, it has a positive delta. As it consists of one long and one short call, the change in delta when the underlying changes is less. Thus, it has a near-zero gamma.
Vega:
As the bull call spread has a long call and a short call, the rise in premiums due to increased volatility is balanced out, and thus it has a near zero Vega.
Theta:
The option premium values decrease as time passes because of theta. However, the decrease in premiums is not the same for all strikes and depends on the price of the underlying. If the underlying is close to the long call option, then the price of the bull call spread value decreases (loses money). This is because the long call is closest to the money, and thus the decrease in price of the long option is more than that of the short option. However, if the underlying is closer to the short option, the bull call spread value increases (makes money). This is because the decrease in premium of the short option is more than that of the long option.
Strike Selection:
The best strike to be selected (one which gives maximum profit) depends on the time in which the target is expected to be reached as well as in which half of the month the trade is being executed on.
First Half:
Second Half:
Benefits compared to naked call option:
Bull Put Spread
The bull put spread strategy is a bullish strategy, very similar to the bull call spread except that it is executed using put options rather than call options.
Strategy:
Note that both the options belong to the same underlying, have same expiration date and are in the same ratio (1:1).
This is a net credit strategy as initially, the cost of buying OTM Put option is less than the premium received by selling an ITM option. Similar to bear call spread, both the profit and loss are capped.
The calculations are as follows:
𝑆𝑝𝑟𝑒𝑎𝑑 = 𝑆𝑡𝑟𝑖𝑘𝑒 𝑃𝑟𝑖𝑐𝑒 𝑜𝑓 𝑆ℎ𝑜𝑟𝑡 𝐶𝑎𝑙𝑙 – 𝑆𝑡𝑟𝑖𝑘𝑒 𝑃𝑟𝑖𝑐𝑒 𝑜𝑓 𝐿𝑜𝑛𝑔 𝐶𝑎𝑙𝑙
𝑁𝑒𝑡 𝐶𝑟𝑒𝑑𝑖𝑡. = 𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝑃𝑟𝑜𝑓𝑖𝑡.
= 𝑃𝑟𝑒𝑚𝑖𝑢𝑚 𝑜𝑓 𝑆ℎ𝑜𝑟𝑡 𝐶𝑎𝑙𝑙 − 𝑃𝑟𝑒𝑚𝑖𝑢𝑚 𝑜𝑓 𝐿𝑜𝑛𝑔 𝐶𝑎𝑙𝑙
𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝐿𝑜𝑠𝑠 = 𝑆𝑝𝑟𝑒𝑎𝑑 – 𝐼𝑛𝑖𝑡𝑖𝑎𝑙 𝑃𝑟𝑜𝑓𝑖𝑡
𝐵𝑟𝑒𝑎𝑘 − 𝑒𝑣𝑒𝑛 𝑝𝑜𝑖𝑛𝑡 = 𝑆𝑡𝑟𝑖𝑘𝑒 𝑃𝑟𝑖𝑐𝑒 𝑜𝑓 𝐿𝑜𝑛𝑔 𝐶𝑎𝑙𝑙 + 𝐼𝑛𝑖𝑡𝑖𝑎𝑙 𝑃𝑟𝑜𝑓𝑖𝑡
(𝑃𝑜𝑖𝑛𝑡 𝑜𝑓 𝑧𝑒𝑟𝑜 𝑝𝑎𝑦𝑜𝑓𝑓)
The Option Greeks and Strike selection for this strategy is similar to Bull Put Effect.
Call Ratio Back Spread
The Call Ratio Back Spread is a 3-leg strategy, applied when the view on the market is outrightly bullish. It involves buying 2 OTM call option and selling 1 OTM call option.
Unlike the previous strategies, the profit is not capped. Also, even if the market moves against the trend, if the market moves, the strategy will still make money.
The strategy loses money if the market remains stagnant.
Strategy:
Note that both the options belong to the same underlying, have same expiration date and are in the ratio 2:1 (OTM: ITM).
This is a net credit strategy as the cost of the ITM options finances the buying of the OTM options.
The calculations for the strategy are as follows:
𝑆𝑝𝑟𝑒𝑎𝑑 = 𝑆𝑡𝑟𝑖𝑘𝑒 𝑜𝑓 𝑡ℎ𝑒 𝑂𝑇𝑀 𝑜𝑝𝑡𝑖𝑜𝑛 – 𝑆𝑡𝑟𝑖𝑘𝑒 𝑜𝑓 𝑡ℎ𝑒 𝐼𝑇𝑀 𝑜𝑝𝑡𝑖𝑜𝑛
𝑁𝑒𝑡 𝐶𝑟𝑒𝑑𝑖𝑡 = 𝑃𝑟𝑒𝑚𝑖𝑢𝑚 𝑜𝑓 𝑠ℎ𝑜𝑟𝑡 𝑜𝑝𝑡𝑖𝑜𝑛 – 2∗ 𝑃𝑟𝑒𝑚𝑖𝑢𝑚 𝑜𝑓 𝑙𝑜𝑛𝑔 𝑜𝑝𝑡𝑖𝑜𝑛
𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝑃𝑟𝑜𝑓𝑖𝑡 = 𝑈𝑛𝑙𝑖𝑚𝑖𝑡𝑒𝑑
𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝐿𝑜𝑠𝑠 = 𝑆𝑝𝑟𝑒𝑎𝑑 – 𝑁𝑒𝑡 𝐶𝑟𝑒𝑑𝑖𝑡
𝐿𝑜𝑤𝑒𝑟 𝐵𝑟𝑒𝑎𝑘𝑒𝑣𝑒𝑛 = 𝐿𝑜𝑤𝑒𝑟 𝑆𝑡𝑟𝑖𝑘𝑒 + 𝑁𝑒𝑡 𝐶𝑟𝑒𝑑𝑖𝑡
𝑈𝑝𝑝𝑒𝑟 𝐵𝑟𝑒𝑎𝑘𝑒𝑣𝑒𝑛 = 𝑈𝑝𝑝𝑒𝑟 𝑆𝑡𝑟𝑖𝑘𝑒 + 𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝐿𝑜𝑠𝑠
Greeks:
Delta:
The initial delta of bull call spread is positive. Delta increases as the stock price increases; thus, the strategy position has a positive gamma. As expiration approaches, the position delta approaches −1.00 if the short call is in the money and the long calls are out of the money. In this case, the delta of the short call approaches −1.00, and the deltas of the long calls approach zero.
When the stock price is above the strike price of the long calls as expiration approaches, the position delta approaches +1.00. In this case, the delta of the short call approaches −1.00 and the deltas of the two long calls approach +1.00 each. The position delta approaches zero as the stock price falls below the strike price of the short call, because the deltas of all calls approach zero.
Vega:
Volatility is a measure of the fluctuation of the stock price. As volatility rises, option premiums tend to swell if all other factors remain constant. Long options, therefore, rise in price and make money when volatility rises, and short options rise in price and lose money when volatility rises. The opposite is observed when volatility falls. Long options lose money and short options make money.
The call back ratio spread has a net positive Vega, as it has two long calls and one short call. However, the impact of changing volatility (Vega) varies depending on the time to expiration and the relationship of the stock price to the strike prices.
The increase in volatility when there is ample time for the expiry increases the payoff of Call Ratio back spread, as can be seen in the blue and green lines. However, when there is less time to expiry, increase in volatility has a negative impact on the strategy. This is because as the volatility increases with few days left to expiry, the chances of the option to expire OTM increases, and hence premium decreases.
Theta:
The value of an option decreases as the expiration approaches, all other factors remaining constant. This is called time erosion. Theta measures how much time erosion affects the net price of the position. Long options have a negative theta, and short options have a positive theta.
The Call Ratio Back Spread has a negative theta, because of the two long calls and one short call. However, the impact of time erosion varies depending on the relationship of the stock price. When first established, assuming the stock price is at or above the strike price of the short call and there are 14 days or more to expiration, the net theta is negative, because the total negative theta of the two long calls is greater than the positive theta of the one short call.
As a result, the position loses money from time decay. As expiration approaches, if the stock price is close to or above the strike price of the long calls (higher strike), then the net theta is negative. If the stock price is close to the strike price of the short call (lower strike), then the net theta tends to be positive. The net theta approaches zero if the stock price falls below the lower strike.
The main advantage of this strategy is that it makes a limited profit even if the market goes against you (moves down) and an unlimited profit if the market moves up. However, the strategy loses money if the price does not move in any direction.
Thus, if the move of the underlying is expected in either direction, most probably in the upward direction, this strategy would be a perfect fit. However, the volatility must also be factored in. If the volatility is expected to decrease, this strategy might lose money and hence, might not be a good fit.
Bear Call Ladder:
Contrary to the name, the bear call ladder is actually a bullish strategy. This is an improvisation of the aforementioned Call Ratio Back Spread and can be implemented when the view on the market is out rightly bullish.
Strategy:
Note that both the options belong to the same underlying, have same expiration date and are in the ratio 1:1:1 (ITM (Sell): ATM (Buy): OTM(Buy)).
This is a net credit strategy as writing an ITM option should finance the buying of ATM and OTM options.
The calculations of the strategy are as follows:
𝑁𝑒𝑡 𝐶𝑟𝑒𝑑𝑖𝑡 = 𝑃𝑟𝑒𝑚𝑖𝑢𝑚 𝑜𝑓 𝐼𝑇𝑀 𝑠ℎ𝑜𝑟𝑡 − (𝑃𝑟𝑒𝑚𝑖𝑢𝑚 𝑜𝑓 𝐴𝑇𝑀 𝑙𝑜𝑛𝑔 + 𝑃𝑟𝑒𝑚𝑖𝑢𝑚 𝑜𝑓 𝑂𝑇𝑀 𝑙𝑜𝑛𝑔)
𝑀𝑎𝑥𝑖𝑚𝑢𝑚 𝐿𝑜𝑠𝑠 = (𝐷𝑖𝑓𝑓𝑒𝑟𝑒𝑛𝑐𝑒 𝑏𝑒𝑡𝑤𝑒𝑒𝑛 𝐼𝑇𝑀 𝑎𝑛𝑑 𝑂𝑇𝑀) − 𝑁𝑒𝑡 𝐶𝑟𝑒𝑑𝑖𝑡
𝐿𝑜𝑤𝑒𝑟 𝐵𝑟𝑒𝑎𝑘𝑒𝑣𝑒𝑛 = 𝐿𝑜𝑤𝑒𝑟 𝑆𝑡𝑟𝑖𝑘𝑒 + 𝑁𝑒𝑡 𝐶𝑟𝑒𝑑𝑖𝑡
𝑈𝑝𝑝𝑒𝑟 𝐵𝑟𝑒𝑎𝑘𝑒𝑣𝑒𝑛 = 𝑆𝑡𝑟𝑖𝑘𝑒 𝑜𝑓 𝐴𝑇𝑀 + 𝑆𝑡𝑟𝑖𝑘𝑒 𝑜𝑓 𝑂𝑇𝑀 – 𝑆𝑡𝑟𝑖𝑘𝑒 𝑜𝑓 𝐼𝑇𝑀 – 𝑁𝑒𝑡 𝐶𝑟𝑒𝑑𝑖𝑡
This strategy makes money (limited) when the price of the underlying decreases and makes unlimited profit when the price of the underlying increases. However, it loses money (risk is limited) when the underlying does not move in either direction.
Greeks:
Delta:
Because this is a bullish strategy at initiation, Delta is initially positive and thereby benefits the position when the underlying price rises, and vice versa. However, Delta turns negative as the underlying price continues rising and inches towards the strikes of the short Calls. As a result, rising underlying price eventually starts hurting the option position, and vice versa.
Gamma:
Gamma peaks out at the lower strike, lifting the Delta as the underlying price rises, and vice versa. It eventually turns negative as the underlying moves towards the middle strike, by which time rising prices start dragging the Delta into negative zone. Gamma bottoms out at the higher strike, dragging the Delta further into negative if the underlying price continues rises.
Vega:
The effect of Vega on this strategy is dependent on the time left till expiration of the option.
If the option has ample time to expiry (> 5-6 days) then the increase in Vega benefits the option strategy with the maximum increase seen when there is the most amount of time to expiry. However, when the time period is less (fewer days to expire) increase in Vega negatively affects the strategy as increased Vega increases the chances of the option to expiry OTM.
Theta:
When the underlying price is below the lower breakeven point or above the upper breakeven point, Theta is positive, because of which time decay benefits the position. On the other hand, when the underlying price is in between the two breakeven points, Theta is negative, because of which time decay hurts the position.
Advantage:


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Leila * * * (out of * * * * )
Directed by Dariush Mehrjui. Cast: Leila Hatami, Ali Mosaffa, Jamileh Sheikhi, Amir Pievar, Turan Mehrzad, Mohammad Reza Sharifinia, Shaqayeq Farahani. 1999 - 125 minutes Opens May 16 at New York's Cinema Village; May 21 in LA). Iranian; in Farsi with English subtitles. Not Rated (equivalent of a PG-13 for adult themes). Reviewed April 19, 1999.
The thought-provoking question of tradition over morals is the subject directly at the core of "Leila," a powerfully articulated and subtle drama from famous Iranian director Dariush Mehrjui, that is his first motion picture in a prosperous thirty-year career to gain U.S. distribution, thanks to First Run Features. Although unfamiliar with Mehrjui's previous directing efforts, perhaps the reason for this is that, while the predicament at hand is no doubt exclusive to its own country, the heartbreaking and solely truthful emotions of the characters can easily be understood by all viewers.
Set in modern-day Iran, "Leila" begins on the birthday of the title character (Leila Hatami), after a brief prologue in which we are shown the first encounter between Leila and her future husband, Reza (Ali Mosaffa). As Leila and Reza set off to visit his parents, and then hers, where a birthday celebration has been planned, things seem rosy for the couple on the outside, but for Leila, life isn't quite as sweet.
Earlier, on that very same day, Leila had gone to see her physician, and has ultimately discovered that she holds very little chance of ever conceiving a child. When all of the conditions are ruled out, and Leila passes up the possibility of adoption, Reza firmly and lovingly tells her that he married her, and doesn't care at all about having children. Nonetheless, Leila is ashamed that she will never be able to give him a baby, which is the societal norm, and her self-esteem is not helped at all by her domineering mother-in-law (Jamileh Sheikhi), whose hopes to carry on the sacred family name vanishes once hearing the news (Reza is her only son). Bluntly explaining to Leila that Reza has always wished for children and, in a country where polygamy is an accepted tradition, she suggests that he take a second wife to bear a child with. Leila hesitantly agrees, and while she and Reza are able to shallowly laugh afterwards about the hopeful womens' inadequacies, Reza finally does meet a woman whom he claims to like, even though he refuses to go through with the marriage if Leila doesn't give her full blessing.
There are no easy answers to be found within "Leila," a film that thoughtfully examines the central character's unfortunate plight, as well as the inner workings of Leila herself, told through matter-of-fact narration. Almost completely taken over by her own shame, she has no option but to agree to her forceful mother-in-law's requests, even though she is unsure of how she will react if Reza really does end up marrying another woman. Maybe because "Leila" is from Iran, the film will unquestionably be shocking for American audiences, since the concept of polygamy is looked upon by the characters as a more or less everyday occurrence. Leila, however, is unable to come to terms with the idea quite as easily, but feels it is her duty to make her husband happy, no matter what the circumstances.
One of the strongest aspects of the film is in its portrayal of the relationship between Leila and Reza, who married only three months after their first meeting, but obviously love each other very deeply. It is this relationship that is the key ingredient to making what follows the opening scenes all the more powerful, and director Mehrjui has succeeded just about as well as possible. Although seemingly unimportant at first glance, an early sequence where Leila and Reza are eating dinner and both are laughing, nearly uncontrollably, actually is one of the most vital moments in the first half, as it unmistakably sets the boundary for their unrequisite love for one another. Ditto for another scene in which Reza gives Leila a large stuffed animal for her birthday, and then reveals a beautiful necklace he has also gotten her.  Left there to ponder her quickly diminishing marriage, foolishly unbeknownst to Reza, Leila prays each time that the date will not go well, so she will be able to keep her husband to herself for a little while longer.
Refusing to stay over at her parent's house, the film inevitably leads up to the second wedding night between Reza and another woman, and in a sequence of extraordinary sorrow and potency, Leila finds her whole being emotionally torn apart, as she is closed up in an upstairs bedroom as the marriage proceedings are going on down below. Despite her initial agreement to such a thing, Leila realizes how much she has been betrayed by Reza, whom she believed cared for her as much as she did of him. Sure, the whole second marriage was his mother's idea, but if he really did believe what he initially had told her about not wanting any children, then he could have still easily backed out, couldn't he?
In the pivotal role of Leila, who appears in every scene, Leila Hatami is nothing short of remarkable, injecting her character with an equal measure of startling strength, unavoidable vulnerability, and utter despair. Unlike most American films, in which everything always has to be spelled out for audiences, Hatami says much more with just an elusive expression on her face than could possibly have been conveyed by words. Every bit a perfect match for Hatami is Ali Mosaffa, as Reza, a man who, I believe, does hold an unbreakable bond with his wife, but is too naive to realize what he will be doing to Leila if he marries someone else.
For all of its strong aspects, "Leila" isn't a perfect film. On a technical level, I found many blatant punctiation and spelling mistakes within the subtitles that need to be fixed. And concerning the plot developments, the final five minutes ring false when compared with everything that has come before. Mehrjui's decision to use an extremely stylized approach to the ending was the wrong choice, particularly in his almost comedic way of wrapping up the character of the spiteful mother-in-law, played memorably by Jamileh Sheikhi.
Despite these minor missteps, "Leila" is an important motion picture that should definately be sought out upon its limited May 16 release at New York's Cinema Village, and then on May 21 in LA. The thought-provoking questions that the film deals with is balanced evenly with its uneasy morales, and when the climax arrives, Leila's self-worth is startlingly stripped away to reveal a victim led into complete devastation, to which there is no return. It's difficult to not consider how Leila's culminating interior demise could have been so simply avoided, had the other characters taken a second out of their own selfish lives to consider what Leila, the major pawn in the unforgivable scheme, was going through.
- Copyright 1999 by Dustin Putman Http://hometown.aol.com/FilmFan16/index.html
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4.1.1. JSP Static Analysis Tool¶
Table of Contents
- Summary
- Specifications
- Prerequisites
- How to Use
- Confirmation of the existence of a configuration file
- Check the Ant task definition file
- Check the pom.xml of the target project that you want to check with the JSP static analysis tool
- How to write the JSP static analysis tool configuration file
- Fixing the pom.xml
- Execution
- How to check the output result
<IP_ADDRESS>. Summary¶
This tool specifies the syntax and tags that are allowed to be used in JSP, and checks in which only the allowed syntax and tags are used. This ensures the following:
- Improve maintainability by limiting the syntax and tags used.
- By limiting the syntax and tags that can be used, sanitizing leaks can be detected.
This tool is for checking files for which JSP compilation is successful. Therefore, if the file does not pass through JSP compilation (for example, the binding tag of taglib does not exist), this tool cannot correctly analyze the JSP file.
This tool is included in nablarch-testing-XXX.jar.
<IP_ADDRESS>. Specifications¶
<IP_ADDRESS>.1. How to specify which tags to allow¶
This tool points out where the syntax and tags that are not defined in the configuration file are used by defining the syntax and tags that are allowed to be used by the JSP . Check results are output in HTML or XML format.
The syntax and tags that can be specified with this tool are shown below.
- XML comments
- HTML comments [1]
- EL system
- Declaration
- Expression
- Scriptlet
- Directive
- Action tag
- Custom tag
This tool does not allow you to specify any other syntax and tags other than the above, such as HTML tags.
With this tool, the following locations are excluded from the check target. Always check locations other than those listed below.
- Attributes of tags that are allowed to be used
As an example, the check result when EL expressions are prohibited is shown below.
If an EL expression is specified as an attribute of an allowed tag, it is not pointed out.
<jsp:include page="${ Expression }" />
If an EL expression is specified in the body of the allowed tag, it will be pointed out.
<jsp:text> ${ Expression } </jsp:text>
If an EL expression is specified as an attribute of an HTML tag, it will be pointed out.
<td height="${ Expression }"> </td>
If an EL expression is specified in the body of an HTML tag, it will be pointed out.
<td> ${ Expression } </td>
If an EL expression is specified in JavaScript, point it out.
function samplefunc() { var id = ${user.id} }
Refer to How to write the JSP static analysis tool configuration file for the description method of the configuration file.
| [1] | Even if HTML comments are disabled, the following comments are not detected as errors.
These comments are required comments when switching CSS with a browser or using the business screen creation support tool, so it is inappropriate to detect them as errors. |
<IP_ADDRESS>.2. How to specify the files to be checked¶
The file (directory) of the check target is specified as the start argument to this tool. If a directory is specified, the target file (default is a file with the extension jsp, but the extension can be added by setting) is checked recursively.
In the development project of UI development infrastructure, there is a case that files to be checked (files deployed to the production environment) and files not to be checked (files for testing, etc. that are not deployed to the production environment) are mixed in the directory to be checked. In such a case, the check for unnecessary files can be disabled by using the exclusion file setting.
Refer to Rewriting pom.xml for how to set the files (directories) to be checked and the files (directories) not to be checked.
<IP_ADDRESS>.3. How to forcibly exclude part of the target file from being checked¶
In JSP and tag files created by the architect, there may be a need to use tags that are not allowed due to unavoidable circumstances. For example, a corresponding case is when the architect hides the tags in the tag file so that the tags are not used from the JSP file created by the developer.
In such a case, use the function that forcibly invalidates the check at a specific location. To disable the checking of a specific point, write the JSP comment to disable the checking on the line immediately above the corresponding line. Invalidation comments are tags that are not checked by this tool.Therefore, no error occurs even if you disable JSP comment.
Describe the JSP comment to be invalidated according to the following rules.
Write the start tag and end tag of a comment on the same line.
Comments must always start with suppress jsp check
Comments can be described after suppress jsp check. In the comment section, it is good to describe the reason for disabling the check
An example is shown below:
<%@tag import="java.util.regex.Pattern" %>
<%@tag import="java.util.regex.Matcher" %>
<%@taglib prefix="n" uri="http://tis.co.jp/nablarch" %>
<%-- suppress jsp check: Code needs to be checked in the server and embedded in the body class --%>
<%!
static class UserAgent {
}
%>
<IP_ADDRESS>. Prerequisites¶
- Generation of a blank project from the archetype must be complete.
<IP_ADDRESS>. How to Use¶
<IP_ADDRESS>.1. Confirmation of the existence of a configuration file¶
Confirm that the following files required to execute this tool exist in the static-analysis/jspanalysis directory of the tools project.
config.txt
… JSP static analysis tool configuration filetransform-to-html.xsl
… Definition file for converting JSP static analysis result XML to HTML
Refer to JSP Static Analysis Tool Configuration Change Guide for more information about these files.
<IP_ADDRESS>.2. Check the Ant task definition file¶
Confirm that the following definition exists in nablarch-tools.xml of tools project.
<project name="Nablarch Toolbox">
<!-- Middle is omitted -->
<target name="analyzeJsp" depends="analyzeJspOutputXml" description="Analyze JSP and output HTML report." >
<java classname="nablarch.test.tool.sanitizingcheck.HtmlConvert" dir="${nablarch.tools.dir}" fork="true">
<arg value="${jspanalysis.xmloutput}" />
<arg value="${jspanalysis.xsl}" />
<arg value="${jspanalysis.htmloutput}" />
<classpath>
<path refid="classpath.common" />
</classpath>
</java>
</target>
<target name="analyzeJspOutputXml" description="Analyze JSP and output XMLreport." >
<java classname="nablarch.test.tool.sanitizingcheck.SanitizingCheckTask" dir="${nablarch.tools.dir}" fork="true">
<arg value="${jspanalysis.checkjspdir}" />
<arg value="${jspanalysis.xmloutput}" />
<arg value="${jspanalysis.checkconfig}" />
<arg value="${jspanalysis.charset}" />
<arg value="${jspanalysis.lineseparator}" />
<arg value="${jspanalysis.additionalexts}" />
<!-- "Configure the directory (file) name not to be checked as a regular expression" for JSP static analysis tool.
When this value is enabled in pom.xml of parent project, comment out is canceled.
<arg value="${jspanalysis.excludePatterns}" />
-->
<classpath>
<path refid="classpath.common" />
</classpath>
</java>
</target>
<!-- Middle is omitted -->
</project>
<IP_ADDRESS>.3. Check the pom.xml of the target project that you want to check with the JSP static analysis tool¶
Confirm that the following description exists in pom.xml of the target project that you want to check with JSP static analysis tool.
<properties>
<!-- Middle is omitted -->
<!-- "Configure the directory (file) name not to be checked as a regular expression" for JSP static analysis tool.
To enable this configuration, uncomment the configuration in nablarch-tools.xml of the tools project.
<jspanalysis.excludePatterns></jspanalysis.excludePatterns>
-->
<!-- Middle is omitted -->
</properties>
<!-- Middle is omitted -->
<build>
<!-- Middle is omitted -->
<plugins>
<!-- Middle is omitted -->
<plugin>
<groupId>org.apache.maven.plugins</groupId>
<artifactId>maven-antrun-plugin</artifactId>
</plugin>
<!-- Middle is omitted -->
</plugins>
</build>
Tip
The configuration values of the JSP static analysis tool are described in pom.xml of nablarch-archetype-parent.
<properties>
<!-- Middle is omitted -->
<!-- Configuration items of JSP static analysis tool -->
<jspanalysis.checkjspdir>${project.basedir}/src/main/webapp</jspanalysis.checkjspdir>
<jspanalysis.xmloutput>${project.basedir}/target/jspanalysis-result.xml</jspanalysis.xmloutput>
<jspanalysis.checkconfig>${nablarch.tools.dir}/static-analysis/jspanalysis/config.txt</jspanalysis.checkconfig>
<jspanalysis.charset>UTF-8</jspanalysis.charset>
<jspanalysis.lineseparator>\n</jspanalysis.lineseparator>
<jspanalysis.htmloutput>${project.basedir}/target/jspanalysis-result.html</jspanalysis.htmloutput>
<jspanalysis.xsl>${nablarch.tools.dir}/static-analysis/jspanalysis/transform-to-html.xsl</jspanalysis.xsl>
<jspanalysis.additionalexts>tag</jspanalysis.additionalexts>
</properties>
Refer to JSP Static Analysis Tool Configuration Change Guide for details of each configuration item.
<IP_ADDRESS>.4. How to write the JSP static analysis tool configuration file¶
Modify the configuration file to reflect the project’s conventions.
Important
Don’t change the settings to suit the application programmer’s convenience during development.
In the configuration file, list the syntax and tags that are allowed to be used according to the table below. A line beginning with “–” is a comment line.
| Syntax or tag | Usage example in JSP | How to describe in the configuration file |
|---|---|---|
| XML comments | <%– comment –%> | <%– |
| HTML comments | <!– comment –> | <!– |
| EL system | ${10 mod 4} | ${ |
| Declaration | <%! int i = 0; %> | <%! |
| Expression | <%= map.size() %> | <%= |
| Scriptlet | <% String name = null; %> | <% |
| Directive | <%@ taglib prefix=”n” uri= “http://tis.co.jp/nablarch” %> |
Describe the part starting from “<%@” and ending Example: <%@ taglib |
| Action tag | <jsp:attribute name=”attrName” /> | It should start with “<jsp:” and end Example: <jsp:attribute |
| Custom tag | <n:error name=”attrName” /> | The configuration method is the same as the action tag. |
The default configuration are as follows.
<n:
<c:
<%--
<%@ include
<%@ page
<%@ tag
<%@ taglib
<jsp:include
<jsp:directive.include
<jsp:directive.page
<jsp:directive.tag
<jsp:param
<jsp:params
<jsp:attribute
The syntax and tags excluded by default configuration are as follows.
These are the syntax and tags that have similar functionality to Nablarch custom tags or could be security holes.
<!--
<%!
${
<%
<%@ attribute
<%@ variable
<jsp:declaration
<jsp:expression
<jsp:scriptlet
<jsp:directive.attribute
<jsp:directive.variable
<jsp:body
<jsp:element
<jsp:doBody
<jsp:forward
<jsp:getProperty
<jsp:invoke
<jsp:output
<jsp:plugin
<jsp:fallback
<jsp:root
<jsp:setProperty
<jsp:text
<jsp:useBean
<IP_ADDRESS>.5. Fixing the pom.xml¶
Modify the properties described in pom.xml according to the execution environment.
For more information, see Rewriting pom.xml.
<IP_ADDRESS>.6. Execution¶
Make the current directory a target directory for analysis and execute the verify phase.
An example is shown below.
cd XXX-web
mvn verify -DskipTests=true
<IP_ADDRESS>.7. How to check the output result¶
JSP analysis (HTML report output)
Check the JSP and output the result to HTML.
In the default configuration, it is output to target/jspanalysis-result.html.
The output destination can be changed by setting the jspanalysis.htmloutput property of pom.xml.
An example of the output contents are shown below.
In the above example, there are two ways to deal with the points made, and the way to deal with each point is as follows.
If an unauthorized tag is used.
The error message [“Syntax or tag name” + “indicated position” is forbidden.] is displayed. Use the syntax and tags allowed by the project terms and conditions to address this.
JSP analysis (XML report output)
Check the JSP and output the check result to XML.
Specify the output destination of XML in jspanalysis.xmloutput property of pom.xml.
By formatting the output XML with XSLT etc., you can create any report.
The output XML format is as follows.
Element name Description result Root node item Node created for each JSP path Node that represents the path of the corresponding JSP. errors Node that indicates an issue for the corresponding JSP. error Content of individual points <?xml version="1.0" encoding="UTF-8" standalone="no"?> <result> <item> <path>C:\tisdev\workspace\Nablarch_sample\web\management\user\USER-001.jsp</path> <errors> <error><!-- (at line=17 column=6) is forbidden.</error> <error><c:if (at line=121 column=2) is forbidden.</error> <error><!-- (at line=150 column=8) is forbidden.</error> <error><!-- (at line=151 column=8) is forbidden.</error> <error><!-- (at line=160 column=8) is forbidden.</error> </errors> </item> <item> <path>C:\tisdev\workspace\Nablarch_sample\web\management\user\USER-002.jsp</path> <errors> <error><!-- (at line=20 column=10) is forbidden.</error> <error><c:if (at line=152 column=46) is forbidden.</error> </errors> </item> <item> <path>C:\tisdev\workspace\Nablarch_sample\web\management\user\USER-004.jsp</path> <errors> <error><!-- (at line=16 column=10) is forbidden.</error> </errors> </item> </result>
Tip
This tool should be executed regularly by a CI server such as Jenkins, not by leaving it to the application developer, and always ensure that unauthorized tags are not used.


CHAPTER XIII
(Delivered in America)
Many of you have read Max Müller's celebrated book, Three Lectures on the Vedanta Philosophy, and some of you may, perhaps, have read, in German, Professor Deussen's book on the same philosophy. In what is being written and taught in the West about the religious thought of India, one school of Indian thought is principally represented, that which is called Advaitism, the monistic side of Indian religion; and sometimes it is thought that all the teachings of the Vedas are comprised in that one system of philosophy. There are, however, various phases of Indian thought; and, perhaps, this non-dualistic form is in the minority as compared with the other phases. From the most ancient times there have been various sects of thought in India, and as there never was a formulated or recognised church or any body of men to designate the doctrines which should be believed by each school, people were very free to choose their own form, make their own philosophy and establish their own sects. We, therefore, find that from the most ancient times India was full of religious sects. At the present time, I do not know how many hundreds of sects we have in India, and several fresh ones are coming into existence every year. It seems that the religious activity of that nation is simply inexhaustible.
Of these various sects, in the first place, there can be made two main divisions, the orthodox and the unorthodox. Those that believe in the Hindu scriptures, the Vedas, as eternal revelations of truth, are called orthodox, and those that stand on other authorities, rejecting the Vedas, are the heterodox in India. The chief modern unorthodox Hindu sects are the Jains and the Buddhists. Among the orthodox some declare that the scriptures are of much higher authority than reason; others again say that only that portion of the scriptures which is rational should be taken and the rest rejected.
Of the three orthodox divisions, the Sânkhyas, the Naiyâyikas, and the Mimâmsakas, the former two, although they existed as philosophical schools, failed to form any sect. The one sect that now really covers India is that of the later Mimamsakas or the Vedantists. Their philosophy is called Vedantism. All the schools of Hindu philosophy start from the Vedanta or Upanishads, but the monists took the name to themselves as a speciality, because they wanted to base the whole of their theology and philosophy upon the Vedanta and nothing else. In the course of time the Vedanta prevailed, and all the various sects of India that now exist can be referred to one or other of its schools. Yet these schools are not unanimous in their opinions.
We find that there are three principal variations among the Vedantists. On one point they all agree, and that is that they all believe in God. All these Vedantists also believe the Vedas to be the revealed word of God, not exactly in the same sense, perhaps, as the Christians or the Mohammedans believe, but in a very peculiar sense. Their idea is that the Vedas are an expression of the knowledge of God, and as God is eternal, His knowledge is eternally with Him, and so are the Vedas eternal. There is another common ground of belief: that of creation in cycles, that the whole of creation appears and disappears; that it is projected and becomes grosser and grosser, and at the end of an incalculable period of time it becomes finer and finer, when it dissolves and subsides, and then comes a period of rest. Again it: begins to appear and goes through the same process. They postulate the existence of a material which they call Âkâsha, which is something like the ether of the scientists, and a power which they call Prâna. About; this Prana they declare that by its vibration the universe is produced. When a cycle ends, all this manifestation of nature becomes finer and finer and dissolves into that Akasha which cannot be seen or felt, yet out of which everything is manufactured. All the forces that we see in nature, such as gravitation, attraction, and repulsion, or as thought, feeling, and nervous motion — all these various forces resolve into that Prana, and the vibration of the Prana ceases. In that state it remains until the beginning of the next cycle. Prana then begins to vibrate, and that vibration acts upon the Akasha, and all these forms are thrown out in regular succession.
The first school I will tell you about is styled the dualistic school. The dualists believe that God, who is the creator of the universe and its ruler, is eternally separate from nature, eternally separate from the human soul. God is eternal; nature is eternal; so are all souls. Nature and the souls become manifested and change, but God remains the same. According to the dualists, again, this God is personal in that He has qualities, not that He has a body. He has human attributes; He is merciful, He is just, He is powerful, He is almighty, He can be approached, He can be prayed to, He can be loved, He loves in return, and so forth. In one word, He is a human God, only infinitely greater than man; He has none of the evil qualities which men have. "He is the repository of an infinite number of blessed qualities" — that is their definition. He cannot create without materials, and nature is the material out of which He creates the whole universe. There are some non-Vedantic dualists, called "Atomists", who believe that nature is nothing but an infinite number of atoms, and God's will, acting upon these atoms, creates. The Vedantists deny the atomic theory; they say it is perfectly illogical. The indivisible atoms are like geometrical points without parts or magnitude; but something without parts or magnitude, if multiplied an infinite number of times, will remain the same. Anything that has no parts will never make something that has parts; any number of zeros added together will not make one single whole number. So, if these atoms are such that they have no parts or magnitude, the creation of the universe is simply impossible out of such atoms. Therefore, according to the Vedantic dualists, there is what they call indiscrete or undifferentiated nature, and out of that God creates the universe. The vast mass of Indian people are dualists. Human nature ordinarily cannot conceive of anything higher. We find that ninety per cent of the population of the earth who believe in any religion are dualists. All the religions of Europe and Western Asia are dualistic; they have to be. The ordinary man cannot think of anything which is not concrete. He naturally likes to cling to that which his intellect can grasp. That is to say, he can only conceive of higher spiritual ideas by bringing them down to his own level. He can only grasp abstract thoughts by making them concrete. This is the religion of the masses all over the world. They believe in a God who is entirely separate from them, a great king, a high, mighty monarch, as it were. At the same time they make Him purer than the monarchs of the earth; they give Him all good qualities and remove the evil qualities from Him. As if it were ever possible for good to exist without evil; as if there could be any conception of light without a conception of darkness!
With all dualistic theories the first difficulty is, how is it possible that under the rule of a just and merciful God, the repository of an infinite number of good qualities, there can be so many evils in this world? This question arose in all dualistic religions, but the Hindus never invented a Satan as an answer to it. The Hindus with one accord laid the blame on man, and it was easy for them to do so. Why? Because, as I have just now told you, they did not believe that souls were created out of nothing We see in this life that we can shape and form our future every one of us, every day, is trying to shape the morrow; today we fix the fate of the morrow; tomorrow we shall fix the fate of the day after, and so on. It is quite logical that this reasoning can be pushed backward too. If by our own deeds we shape our destiny in the future why not apply the same rule to the past? If, in an infinite chain, a certain number of links are alternately repeated then, if one of these groups of links be explained, we can explain the whole chain. So, in this infinite length of time, if we can cut off one portion and explain that portion and understand it, then, if it be true that nature is uniform, the same explanation must apply to the whole chain of time. If it be true that we are working out our own destiny here within this short space of time if it be true that everything must have a cause as we see it now, it must also be true that that which we are now is the effect of the whole of our past; therefore, no other person is necessary to shape the destiny of mankind but man himself. The evils that are in the world are caused by none else but ourselves. We have caused all this evil; and just as we constantly see misery resulting from evil actions, so can we also see that much of the existing misery in the world is the effect of the past wickedness of man. Man alone, therefore, according to this theory, is responsible. God is not to blame. He, the eternally merciful Father, is not to blame at all. "We reap what we sow."
Another peculiar doctrine of the dualists is, that every soul must eventually come to salvation. No one will be left out. Through various vicissitudes, through various sufferings and enjoyments, each one of them will come out in the end. Come out of what? The one common idea of all Hindu sects is that all souls have to get out of this universe. Neither the universe which we see and feel, nor even an imaginary one, can be right, the real one, because both are mixed up with good and evil. According to the dualists, there is beyond this universe a place full of happiness and good only; and when that place is reached, there will be no more necessity of being born and reborn, of living and dying; and this idea is very dear to them. No more disease there, and no more death. There will be eternal happiness, and they will be in the presence of God for all time and enjoy Him for ever. They believe that all beings, from the lowest worm up to the highest angels and gods, will all, sooner or later, attain to that world where there will be no more misery. But our world will never end; it goes on infinitely, although moving in waves. Although moving in cycles it never ends. The number of souls that are to be saved, that are to be perfected, is infinite.  What is the bondage? The necessity of being born and the necessity of dying. Even the highest gods die. What are these gods? They mean certain states, certain offices. For instance, Indra the king of gods, means a certain office; some soul which was very high has gone to fill that post in this cycle, and after this cycle he will be born again as man and come down to this earth, and the man who is very good in this cycle will go and fill that post in the next cycle. So with all these gods; they are certain offices which have been filled alternately by millions and millions of souls, who, after filling those offices, came down and became men. Those who do good works in this world and help others, but with an eye to reward, hoping to reach heaven or to get the praise of their fellow-men, must when they die, reap the benefit of those good works — they become these gods. But that is not salvation; salvation never will come through hope of reward. Whatever man desires the Lord gives him. Men desire power, they desire prestige, they desire enjoyments as gods, and they get these desires fulfilled, but no effect of work can be eternal. The effect will be exhausted after a certain length of time; it may be aeons, but after that it will be gone, and these gods must come down again and become men and get another chance for liberation. The lower animals will come up and become men, become gods, perhaps, then become men again, or go back to animals, until the time when they will get rid of all desire for enjoyment, the thirst for life, this clinging on to the "me and mine". This "me and mine" is the very root of all the evil in the world. If you ask a dualist, "Is your child yours?" he will say, "It is God's. My property is not mine, it is God's." Everything should be held as God's.
Now, these dualistic sects in India are great vegetarians, great preachers of non-killing of animals. But their idea about it is quite different from that of the Buddhist. If you ask a Buddhist, "Why do you preach against killing any animal?" he will answer, "We have no right to take any life;" and if you ask a dualist, "Why do you not kill any animal?" he says, "Because it is the Lord's." So the dualist says that this "me and mine" is to be applied to God and God alone; He is the only "me" and everything is His. When a man has come to the state when he has no "me and mine," when everything is given up to the Lord, when he loves everybody and is ready even to give up his life for an animal, without any desire for reward, then his heart will be purified, and when the heart has been purified, into that heart will come the love of God. God is the centre of attraction for every soul, and the dualist says, "A needle covered up with clay will not be attracted by a magnet, but as soon as the clay is washed off, it will be attracted." God is the magnet and human soul is the needle, and its evil works, the dirt and dust that cover it. As soon as the soul is pure it will by natural attraction come to God and remain with Him for ever, but remain eternally separate. The perfected soul, if it wishes, can take any form; it is able to take a hundred bodies, if it wishes. or have none at all, if it so desires. It becomes almost almighty, except that it cannot create; that power belongs to God alone. None, however perfect, can manage the affairs of the universe; that function belongs to God. But all souls, when they become perfect, become happy for ever and live eternally with God. This is the dualistic statement.
One other idea the dualists preach. They protest against the idea of praying to God, "Lord, give me this and give me that." They think that should not be done. If a man must ask some material gift, he should ask inferior beings for it; ask one of these gods, or angels or a perfected being for temporal things. God is only to be loved. It is almost a blasphemy to pray to God, "Lord, give me this, and give me that." According to the dualists, therefore, what a man wants, he will get sooner or later, by praying to one of the gods; but if he wants salvation, he must worship God. This is the religion of the masses of India.
The real Vedanta philosophy begins with those known as the qualified non-dualists. They make the statement that the effect is never different from the cause; the effect is but the cause reproduced in another form. If the universe is the effect and God the cause, it must be God Himself — it cannot be anything but that. They start with the assertion that God is both the efficient and the material cause of the universe; that He Himself is the creator, and He Himself is the material out of which the whole of nature is projected. The word "creation" in your language has no equivalent in Sanskrit, because there is no sect in India which believes in creation, as it is regarded in the West, as something coming out of nothing. It seems that at one time there were a few that had some such idea, but they were very quickly silenced. At the present time I do not know of any sect that believes this. What we mean by creation is projection of that which already existed. Now, the whole universe, according to this sect, is God Himself. He is the material of the universe. We read in the Vedas, "As the Urnanâbhi (spider) spins the thread out of its own body, . . . even so the whole universe has come out of the Being."
If the effect is the cause reproduced, the question is: "How is it that we find this material, dull, unintelligent universe produced from a God, who is not material, but who is eternal intelligence? How, if the cause is pure and perfect, can the effect be quite different?" What do these qualified non-dualists say? Theirs is a very peculiar theory. They say that these three existences, God, nature, and the soul, are one. God is, as it were, the Soul, and nature and souls are the body of God. Just as I have a body and I have a soul, so the whole universe and all souls are the body of God, and God is the Soul of souls. Thus, God is the material cause of the universe. The body may be changed — may be young or old, strong or weak — but that does not affect the soul at all. It is the same eternal existence, manifesting through the body. Bodies come and go, but the soul does not change. Even so the whole universe is the body of God, and in that sense it is God. But the change in the universe does not affect God. Out of this material He creates the universe, and at the end of a cycle His body becomes finer, it contracts; at the beginning of another cycle it becomes expanded again, and out of it evolve all these different worlds.
Now both the dualists and the qualified non-dualists admit that the soul is by its nature pure, but through its own deeds it becomes impure. The qualified non-dualists express it more beautifully than the dualists, by saving that the soul's purity and perfection become contracted and again become manifest, and what we are now trying to do is to remanifest the intelligence, the purity, the power which is natural to the soul. Souls have a multitude of qualities, but not that of almightiness or all-knowingness. Every wicked deed contracts the nature of the soul, and every good deed expands it, and these souls, are all parts of God. "As from a blazing fire fly millions of sparks of the same nature, even so from this Infinite Being, God, these souls have come." Each has the same goal. The God of the qualified non-dualists is also a Personal God, the repository of an infinite number of blessed qualities, only He is interpenetrating everything in the universe.  There is not a particle, not an atom in the universe where He is not. Souls are all limited; they are not omnipresent. When they get expansion of their powers and become perfect, there is no more birth and death for them; they live with God for ever.
Now we come to Advaitism, the last and, what we think, the fairest flower of philosophy and religion that any country in any age has produced, where human thought attains its highest expression and even goes beyond the mystery which seems to be impenetrable. This is the non-dualistic Vedantism. It is too abstruse, too elevated to be the religion of the masses. Even in India, its birthplace, where it has been ruling supreme for the last three thousand years, it has not been able to permeate the masses. As we go on we shall find that it is difficult for even the most thoughtful man and woman in any country to understand Advaitism. We have made ourselves so weak; we have made ourselves so low. We may make great claims, but naturally we want to lean on somebody else. We are like little, weak plants, always wanting a support. How many times I have been asked for a "comfortable religion!" Very few men ask for the truth, fewer still dare to learn the truth, and fewest of all dare to follow it in all its practical bearings. It is not their fault; it is all weakness of the brain. Any new thought, especially of a high kind, creates a disturbance, tries to make a new channel, as it were, in the brain matter, and that unhinges the system, throws men off their balance. They are used to certain surroundings, and have to overcome a huge mass of ancient superstitions, ancestral superstition, class superstition, city superstition, country superstition, and behind all, the vast mass of superstition that is innate in every human being. Yet there are a few brave souls in the world who dare to conceive the truth, who dare to take it up, and who dare to follow it to the end.
What does the Advaitist declare? He says, if there is a God, that God must be both the material and the efficient cause of the universe. Not only is He the creator, but He is also the created. He Himself is this universe. How can that be? God, the pure, the spirit, has become the universe? Yes; apparently so. That which all ignorant people see as the universe does not really exist. What are you and I and all these things we see? Mere self-hypnotism; there is but one Existence, the Infinite, the Ever-blessed One. In that Existence we dream all these various dreams. It is the Atman, beyond all, the Infinite, beyond the known, beyond the knowable; in and through That we see the universe. It is the only Reality. It is this table; It is the audience before me; It is the wall; It is everything, minus the name and form. Take away the form of the table, take away the name; what remains is It. The Vedantist does not call It either He or She — these are fictions, delusions of the human brain — there is no sex in the soul. People who are under illusion, who have become like animals, see a woman or a man; living gods do not see men or women. How can they who are beyond everything have any sex idea? Everyone and everything is the Atman — the Self — the sexless, the pure, the ever-blessed. It is the name, the form, the body, which are material, and they make all this difference. If you take away these two differences of name and form, the whole universe is one; there are no two, but one everywhere. You and I are one. There is neither nature, nor God, nor the universe, only that one Infinite Existence, out of which, through name and form, all these are manufactured. How to know the Knower? It cannot be known. How can you see your own Self? You can only reflect yourself.  Thus in the murderer, the reflector is bad and not the Self. In the saint the reflector is pure. The Self — the Atman — is by Its own nature pure. It is the same, the one Existence of the universe that is reflecting Itself from the lowest worm to the highest and most perfect being. The whole of this universe is one Unity, one Existence, physically, mentally, morally and spiritually. We are looking upon this one Existence in different forms and creating all these images upon It. To the being who has limited himself to the condition of man, It appears as the world of man. To the being who is on a higher plane of existence, It may seem like heaven. There is but one Soul in the universe, not two. It neither comes nor goes. It is neither born, nor dies, nor reincarnates. How can It die? Where can It go? All these heavens, all these earths, and all these places are vain imaginations of the mind. They do not exist, never existed in the past, and never will exist in the future.
I am omnipresent, eternal. Where can I go? Where am I not already? I am reading this book of nature. Page after page I am finishing and turning over, and one dream of life after another goes Away. Another page of life is turned over; another dream of life comes, and it goes away, rolling and rolling, and when I have finished my reading, I let it go and stand aside, I throw away the book, and the whole thing is finished. What does the Advaitist preach? He dethrones all the gods that ever existed, or ever will exist in the universe and places on that throne the Self of man, the Atman, higher than the sun and the moon, higher than the heavens, greater than this great universe itself. No books, no scriptures, no science can ever imagine the glory of the Self that appears as man, the most glorious God that ever was, the only God that ever existed, exists, or ever will exist. I am to worship, therefore, none but myself. "I worship my Self," says the Advaitist. To whom shall I bow down? I salute my Self. To whom shall I go for help? Who can help me, the Infinite Being of the universe? These are foolish dreams, hallucinations; who ever helped any one? None. Wherever you see a weak man, a dualist, weeping and wailing for help from somewhere above the skies, it is because he does not know that the skies also are in him. He wants help from the skies, and the help comes. We see that it comes; but it comes from within himself, and he mistakes it as coming from without.  He gets up and opens it and finds no one there. He goes back to bed, and again he hears a tap. He gets up and opens the door. Nobody is there. At last he finds that it was his own heartbeat which he fancied was a knock at the door. Thus man, after this vain search after various gods outside himself, completes the circle, and comes back to the point from which he started — the human soul, and he finds that the God whom he was searching in hill and dale, whom he was seeking in every brook, in every temple, in churches and heavens, that God whom he was even imagining as sitting in heaven and ruling the world, is his own Self. I am He, and He is I. None but I was God, and this little I never existed.
Yet, how could that perfect God have been deluded? He never was. How could a perfect God have been dreaming? He never dreamed. Truth never dreams. The very question as to whence this illusion arose is absurd. Illusion arises from illusion alone. There will be no illusion as soon as the truth is seen. Illusion always rests upon illusion; it never rests upon God, the Truth, the Atman.  A cloud is here; another comes and pushes it aside and takes its place. Still another comes and pushes that one away. As before the eternal blue sky, clouds of various hue and colour come, remain for a short time and disappear, leaving it the same eternal blue, even so are you, eternally pure, eternally perfect. You are the veritable Gods of the universe; nay, there are not two — there is but One. It is a mistake to say, "you and I"; say "I". It is I who am eating in millions of mouths; how can I be hungry? It is I who am working through an infinite number of hands; how can I be inactive? It is I who am living the life of the whole universe; where is death for me? I am beyond all life, beyond all death. Where shall I seek for freedom? I am free by my nature. Who can bind me — the God of this universe? The scriptures of the world are but little maps, wanting to delineate my glory, who am the only existence of the universe. Then what are these books to me? Thus says the Advaitist.
"Know the truth and be free in a moment." All the darkness will then vanish. When man has seen himself as one with the Infinite Being of the universe, when all separateness has ceased, when all men and women, an gods and angels, all animals and plants, and the whole universe have melted into that Oneness, then all fear disappears. Can I hurt myself?  Can I injure myself? Whom to fear? Can you fear yourself? Then will all sorrow disappear. What can cause me sorrow? I am the One Existence of the universe. Then all jealousies will disappear; of whom to be jealous? Of myself? Then all bad feelings disappear. Against whom can I have bad feeling? Against myself? There is none in the universe but I. And this is the one way, says the Vedantist, to Knowledge. Kill out this differentiation, kill out this superstition that there are many. "He who in this world of many sees that One, he who in this mass of insentiency sees that one Sentient Being, he who in this world of shadows catches that Reality, unto him belongs eternal peace, unto none else, unto none else."
These are the salient points of the three steps which Indian religious thought has taken in regard to God. We have seen that it began with the Personal, the extra-cosmic God. It went from the external to the internal cosmic body, God immanent in the universe, and ended in identifying the soul itself with that God, and making one Soul, a unit of all these various manifestations in the universe. This is the last word of the Vedas. It begins with dualism, goes through a qualified monism and ends in perfect monism. We know how very few in this world can come to the last, or even dare believe in it, and fewer still dare act according to it. Yet we know that therein lies the explanation of all ethics, of all morality and all spirituality in the universe. Why is it that every one says, "Do good to others?" Where is the explanation? Why is it that all great men have preached the brotherhood of mankind, and greater men the brotherhood of all lives? Because whether they were conscious of it or not, behind all that, through all their irrational and personal superstitions, was peering forth the eternal light of the Self denying all manifoldness, and asserting that the whole universe is but one.
Again, the last word gave us one universe, which through the senses we see as matter, through the intellect as souls, and through the spirit as God. To the man who throws upon himself veils, which the world calls wickedness and evil, this very universe will change and become a hideous place; to another man, who wants enjoyments, this very universe will change its appearance and become a heaven, and to the perfect man the whole thing will vanish and become his own Self.
Now, as society exists at the present time, all these three stages are necessary; the one does not deny the other, one is simply the fulfilment of the other. The Advaitist or the qualified Advaitist does not say that dualism is wrong; it is a right view, but a lower one. It is on the way to truth; therefore let everybody work out his own vision of this universe, according to his own ideas. Injure none, deny the position of none; take man where he stands and, if you can, lend him a helping hand and put him on a higher platform, but do not injure and do not destroy. All will come to truth in the long run. "When all the desires of the heart will be vanquished, then this very mortal will become immortal" — then the very man will become God.


Bitcoin hash rate continues to make new highs despite the weaker market
Consuming ~3x+ more electricity than when BTC peaked in Q4 2017 - ~80 TWh annually
Marginal production cost of 1 BTC excluding hardware ~$5,260 currently & will double next yr post halving...


The Herbie project provides Herbie and Herbgrind, complementary tools for finding and fixing floating point problems:
Herbie
rewrites floating point expressions to make them more accurate.
Herbie supports all commonly-used floating point functions,
and uses a cutting-edge search
to identify more-accurate rearrangements of a floating point computation.
Herbgrind
analyzes binaries to catch floating point inaccuracies as they occur and extract them for analysis.
Herbgrind analyzes binaries directly,
detecting problems on realistic workloads
and extracting them in a standard format.
The Herbie tools have been used on large numerical computations,
mathematical libraries, graphics programs, and embedded systems.
It regularly finds subtle floating point issues and produces fixes.
Herbie Project News
After months of work, the Herbie developers are proud to announce the release of Herbie 1.0. This release transitions to the FPCore format from the FPBench initiative, and includes significant bug fixes, usability tweaks, and improvements. Read about all the changes in the release notes.
In preparation for the Version 1.0 release, we've renamed the pi and e constants to upper case. This matches libm and should make it a little harder to cause bugs. Herbie will now optimize expressions like (exp 1) to E.
We're proud to announce that we've been collaborating with Prof. Martel and his students to build a common benchmark suite and format for floating point tools. Version 1.0 of Herbie will support only the FPBench format.
Pavel is giving a talk at Google on how Herbie works and what our plans for the future are.
Pavel is giving a talk at MIT on how Herbie works internally.
In preparation for the Version 1.0 release, we've renamed several functions in Herbie to match the libm names. In particular, look out for abs, which is now fabs, and expt, which is now pow.
Pavel is giving a talk at MathWorks on how Herbie works answered questions on how it could be extended.
The Herbie Rust Linter plugs into the Rust compiler to add warnings for numerically unstable expressions, and suggests Herbie's more accurate output as a hint.
The Herbie GHC Plugin by Mike Izbicki automatically runs Herbie on applicable expressions in a Haskell program. He's also scanned all of Stackage LTS-3.5 for numerical inaccuracies with Herbie.
Herbie is chiefly developed by the University of Washington Programming Languages and Software Engineering group, with contributions from a supportive community. The main contributors are:


Here’s A New ‘Borderlands 3’ Daylight Savings SHiFT Code For A Golden Key And Loot
by Paul TassiAnother day, another SHiFT Code from Borderlands overlord Randy Pitchford, who says that he’s giving out this one to celebrate Daylight Savings because sure, why not. It took me about twenty minutes this morning to puzzle out if I had actually gained or lost an hour of sleep after time rolled backwards, and it turns out it’s gained!  It screws up daily reset times in all my video games.Anyway, moving on, here’s the code, which is active for a full 24 hours from 11 AM ET on 11/3 to 11 AM ET on 11/4:
C9KBJ-6HXHT-9WJKW-BJ33B-SK95C
(Update: Bonus - hearing this might get you three keys until tomorrow. Try it: KB5JT-BFRZ9-XTWZ5-93KJB-3RRFT)
I believe this should work on all platforms, console and PC, unlike the last one I posted. I used it and got a bunch of epics, unlike my legendaries from last time. I believe that these key chests have a higher chance of dropping gear that is Anointed but non-Terror, so they’re useful in that regard. I still think they need their legendary chances bumped though, if we’re supposed to be using them in an era where almost every piece of gear we have is legendary. We get, what, five of these a week from Randy maybe? Also, we need more storage where we can put the new weapons that we’re getting, which is a huge problem now that we are also supposed to be farming Terror gear and builds. I have to use character mules to store them all. Mules! In 2019! Gah.
Anyway, I thought you should also be reminded that the other SHiFT code for the free four Halloween Bloody Harvest heads is about to expire tomorrow, so this is probably your last full day to use it. That code is below:
K9W3T-BJZ59-B9SHB-6B3JT-T9CFF
The code gets you four heads:
Wolf – Zane
Frankenthing – FL4K
Skull with Hat – Amara
Fat Clown – Moze
So you know, enjoy that. I really only like the wolf one but whatever. In any case, I hope your SHiFT loot is better than mine was, and perhaps we’ll start either getting more keys at a time or more legendaries per code soon. But no word on any changes coming to SHiFT codes yet.


{% extends "base.html" %} {% block whole_title %}Evennia Game Index{% endblock %} {% block body %}
The Evennia Game Index is an automatically generated list of games built with Evennia. If you know of a game that is not listed, please contact the staff and let them know that this exists.
To list your own game, see the Evennia Game Index client contrib in the official Evennia repository. If you see something amiss with this page or a listing, please file an issue on our issue tracker. If you have questions or would like to see more of the Evennia community, feel free to join us on our Forum or IRC room.
| Game Name | Blurb | Conn | Play |
|---|---|---|---|
| {{ game.game_name }} {% if game.game_status != 'launched' %} {{ game.game_status }} {% endif %} | {% if game.short_description %} 60 %} data-toggle="tooltip" data-placement="top" title="{{ game.short_description }}"{% endif %}> {{ game.short_description|truncate(60) }} {% else %} None {% endif %} | {{ game.connected_player_count }} | {%- if game.telnet_hostname and game.telnet_port -%} Telnet {%- endif -%} {% if game.telnet_hostname and game.telnet_port and game.web_client_url %} or {% endif %} {%- if game.web_client_url -%}Web{%- endif -%} |


Malaria Outbreaks Buzz Around Washington
With the rise of the anti-vaccination movement, preventable diseases, like measles, have been flaring up throughout the United States. However, there is currently no licensed malaria vaccine on the market.
As of July 2019, Washington
has seen the most cases of
malaria with 40 incidents this year.
0 Cases
40
Graphic Andrew Williams | Source Centers for Disease Control and Prevention
Malaria Outbreaks Buzz Around Washington
With the rise of the anti-vaccination movement, preventable diseases, like measles, have been flaring up throughout the United States. However, there is currently no licensed malaria vaccine on the market.
As of July 2019, Washington
has seen the most cases of
malaria with 40 incidents this year.
0
Cases
40
Graphic Andrew Williams
Source Centers for Disease Control and Prevention
Malaria Outbreaks Buzz Around Washington
As of July 2019, Washington has seen the most cases of malaria with 40 incidents this year.
40 Cases
0
Graphic Andrew Williams | Source CDC


--- layout: page title: About header-img: "img/about-bg.png" ---
This blog is about my experience programming and the struggles I may have.


Trump hails 'cash' to U.S. farmers before Thanksgiving
by ReutersWASHINGTON — U.S. President Donald Trump on Sunday welcomed a “cash” payout to American farmers before the Thanksgiving Day holiday that he attributed to China tariffs.
“Our great Farmers will recieve another major round of ‘cash,’ compliments of China Tariffs, prior to Thanksgiving,” he wrote on Twitter. The payments however will be made by the United States government. The Agriculture Department said on Friday it will begin a second round of trade payments this week. (Reporting by Doina Chiacu; Editing by Lisa Shumaker)


Getting Started With the Vector SDK¶
To make sure you get the best experience possible out of the SDK, please ensure you have followed the steps in the Initial Setup.
Anki SDK Forums¶
Please visit our Anki SDK Forums where you can:
- Get assistance with your code
- Hear about upcoming SDK additions
- Share your work
- Join discussion about the SDK
- Be a part of the Vector SDK Community!
Prerequisites¶
- You have completed the Installation steps, found here: Initial Setup
- You have updated Vector to OS 1.0.1 or later. Check the OS version by putting Vector on the charger, double-tapping his backpack button, and raising and lowering his arms once.
- The Vector companion app is not currently connected to Vector.
- Vector is connected to the same network as your computer.
- You can see Vector’s eyes on his screen.
Starting Up the SDK¶
On the computer, open Terminal (macOS/Linux) or Command Prompt (Windows) and navigate into your vector_python_sdk_0.5.0
folder by typing cd vector_python_sdk_0.5.0
, and press Enter.
Example Program¶
First Steps - “Hello, World!”¶
Let’s test your new setup by running a very simple program. This program instructs Vector to say “Hello, World!” - a perfect way to introduce him and you to the world of programming.
The Program¶
- Run the program using the same Terminal (macOS/Linux) / Command Prompt (Windows) window mentioned above:
First, change to the tutorials
sub-directory of the examples
directory.
For macOS and Linux systems, type the following and press Enter:
cd examples/tutorialsFor Windows systems, type the following and press Enter:
cd examples\tutorials
Then, run the program.
For macOS and Linux systems, type the following and press Enter:
./01_hello_world.pyThe same can also be achieved on macOS/Linux with:
python3 01_hello_world.py
For Windows systems, type the following and press Enter:
py 01_hello_world.py
- If done correctly, Vector will say “Hello, World!”
Warning
If Vector does not perform as expected, look at the first Terminal window and make sure no error messages appeared. If you continue to have issues, please seek help in the Forums.
Note
If you have more than one Vector configured on your device, you can pass the serial number of the Vector you want to use at the command line:
./01_hello_world.py --serial {robot_serial_number}
You are now all set up to run Python programs on Vector.
Now that you have run your own Vector program, take a look at the rest of the Vector SDK and at the many other example programs to get more ideas.