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David Ben-Gurion's "Vision and Redemption"
PM Ben-Gurion pictured with his wife Paula. Photo Prime Minister's Office
Reprinted in Zionist Background Papers, The Land of Israel in Jewish History, American Zionist Youth Foundation, New York, 1969.
Note: In addition to being Israel's first Prime Minister and a significant leader in the Jewish community –yishuv – in Palestine – Eretz Yisrael before the state's establishment, David Ben-Gurion was above all a Zionist enthusiast, expressed through prolific writings. He also kept detailed diaries of events, wrote books, letters, articles, and gave hundreds of speeches about the Jewish people, Zionism and Israel. He was as much a Jewish historian as he was an effective political leader. He was uncompromising in his drive to make and sustain the Jewish state, finding its contemporary justification in the biblical and Jewish historical past. He was Zionism's most articulate voice for Israel as part of Jewish continuity. What follows is an abbreviated version of one of the many deep, lengthy, and nationalistically conscious presentations Ben-Gurion made. The one we have abbreviated here was presented and written in 1958, "Vision and Redemption." It was reprinted in Zionist Background Papers: The Land of Israel in Jewish History, American Zionist Youth Foundation, New York, 1969.
Jews marching during a May Day demonstration in Petrograd, Russia in 1919. Photo: Jewish Museum and Tolerance Center
"We are now in the tenth year after the renewal of the Jewish State in our ancient homeland. In our days we have seen a number of nations that have emerged from bondage to freedom, in Europe, Asia and Africa. India, Burma, Ceylon and other countries gained their independence almost simultaneously with the State of Israel. But everyone knows the fundamental difference between the rise of Israel and that of those countries. The nations of India, Burma and Ceylon lived on their own territories all the time; but at certain periods they fell under the domination of foreign conquerors, and when they cast off foreign rule, they were left independent. Not so with Israel. Nor does the rise of Israel resemble the rise of the United States, Canada, Australia, or the Latin American countries.
These countries were rediscovered by conquering voyagers from Spain, Portugal and Britain. The metropolis in Europe sent them emigrants whom they settled, and after the settlers had arrived at a certain degree of development, they split off from the metropolis by force or by agreement, and took over command of their own affairs. The rise of Israel, like the survival of Israel in exile, is a unique phenomenon in world history, and it can shed light on the riddle of the survival of Israel in exile.
The Jewish state was revived in a period when the House of Israel in the Diaspora was not as wholehearted and united as it was two hundred years ago in its faith; neither in the observance of the laws and commandments nor in the "religious idea", in which Professor Kaufmann sees the secret of the survival of Judaism. There is no doubt, however, that without the forces which preserved Judaism in the Diaspora we would not have achieved the revival of Israel. It was not a conquering and settling power, nor an enslaved nation in its own land casting off the foreign yoke, that revived Israel. In the beginning of our revival was the vision.
The State of Israel was established in a country which had been inhabited by Arabs for 1,400 years, and it is surrounded on the South, the East and the North by Arab countries. The land of Israel itself was ruined and impoverished and the standard of living in it was lower than that of the countries from which the Jews who began to rebuild it came. As late as 1918, at the end of the First World War, there were fewer than, 60,000 Jews in this country, i.e. less than 10 percent of its non-Jewish inhabitants. And yet in this land there has arisen in our days the Jewish state.
The second thing that has happened is also unique: the Hebrew language, which the people appeared to have laid aside for two thousand years, came to life again, and became the language of speech, life and literature, and of the revived State of Israel. Nothing like this has ever happened in the history of languages.
Still a third thing has happened in Israel: in this country the Jews have fundamentally transformed their economic way of life and taken up manual labor and the tilling of the soil. What, therefore, is the explanation of this extraordinary political and cultural phenomenon, which has no parallel in human history?
The Messianic vision of redemption, the profound spiritual attachment to Israel's ancient homeland and to the Hebrew language, in which the Book of Books is written, were the deep and never-failing springs from which the scattered sons of Israel in the Diaspora drew from hundreds of years the moral and spiritual strength to resist all the difficulties of exile and to survive until the coming of national redemption. In the Messianic vision of redemption an organic bond was woven between Jewish national redemption and general human redemption.
In order to understand the function of the State in Jewish history from now onwards, it is necessary to discuss the further changes which radically altered the nature of the Jewish people in the first half of the present century, before the rise of the State.
At the beginning of the twentieth century, there were ten and a half million Jews in the world. More than 80 percent of them (8,673,000) were concentrated in Europe, and less than 10 percent lived on the American continent: about one million in the United States, and about 50,000 in the other countries of the New World. At that time about 700,000 Jews lived in Asia and Africa, and about 55,000 in the Land of Israel. Before the beginning of the Second World War, the Jewish people numbered about 16,500,000, and although in the meantime millions had emigrated overseas, the great majority of the Jewish people, almost nine million souls, lived in Europe.
European Jewry, especially that of Eastern Europe, had been for the previous three centuries the Mother of Jewry: it housed the centers of learning; within it there arose the Emancipation movement; in it there was born the Haskala and Modern Hebrew and Yiddish literatures. In its midst Judische Wissenschaft flourished, from it there grew the Hibbat Zion movement and the Jewish workers movement, and when the First Zionist Congress was convened at the end of the nineteenth century by the creator of political Zionism, Dr. Theodor Herzl, European Jewry was the major part, the fortress and support, of the Zionist movement.
In the Zionist movement we must distinguish between ancient sources, almost as ancient as the Jewish people itself and new circumstances and factors which grew on the soil of the modern era in Europe in the nineteenth century and in the beginning of the twentieth. These ancient sources are the profound spiritual attachment to the ancient homeland and the Messianic hope.
The sporadic waves of immigration from various countries, the visits of emissaries from Palestine to the various parts of the Diaspora, the Messianic movements that arose from time to time, from the period following the destruction of the Temple to the eighteenth century -all these were a real and living expression of the attachment and the longing for the homeland, and the hopes that throbbed in the hearts of the people for national redemption and salvation. Until the beginning of the emancipation in the nineteenth century, all Jews wherever they were, knew that the places where they lived were only a temporary exile, and it did not even occur to them that they were a part of the peoples among whom they lived, just as such an idea was foreign to those people themselves. This feeling of being foreign existed in East European Jewry till the last moment. The Jewries of Russia, Poland, Rumania and the Balkans knew all the time that they were a minority people in a foreign land, and in the eighties of the nineteenth century there began a mass "migration from the countries of the East to lands overseas.
The Modern Movement of Redemption
Only in the last quarter of the nineteenth century did the pioneering spark flame up and grow and incessantly gather strength, until it arose like a pillar of fire lighting the way for the loyal sons of the Jewish people in all parts of the Diaspora to the establishment of the Jewish State.
Without the guidance of a social ideal, which 'was also born in the nineteenth century, the pioneering impetus would have lost its way and wasted its efforts, and the Jewish state would not have been established: this was the idea that labor is the principal foundation for a healthy national life. Not only did the Jews in the Diaspora live in exile and depend on the decisions of others, but the structure of their economic and social life as different from that of any independent people living in its own land and controlling its destiny. The Jews were landless and were not employed in the principal branches of the economy on which the self-supporting existence of a nation depends. Without a mass return to the soil and to labor, without the transformation of the economic and social structure of the Jewish population in the Land of Israel, we would never have arrived at a Jewish State. It is impossible to conceive of a state the majority of whose people does not work the soil and carry out the types of work required for its economic survival.
The feeling of foreignness, either as a reaction to anti-Semitism in central and western Europe, or as the outcome of the consciousness of a specific Jewish character and the absence of a traditional bond with the gentile nation and its culture, as in Eastern Europe; the example of the national and social liberation movements; and the recognition of the value of labor as the main basis for national life all these were, common to large parts of European Jewry, and almost only of European Jewry. It was there that there appeared the pioneering movement which transformed the aspiration of generations into an act of daily implementation; it was this movement that laid the foundations for the Jewish State, the most wonderful event in the life of the Jewish people since the conquests of Joshua, son of Nun.
But during the twenty-eight years between the end of the First World War and the end of World War II, European Jewry was visited by two appalling disasters: one-third of East European Jewry was cut off from World Jewry by force about forty years ago, at the end of the First World War, by the Bolshevik regime in Russia; and about two-thirds were slaughtered by the Nazi butchers during the Second World War.
This was a double disaster, unparalleled even in the history of our people, which visited us in the first half of this century, before the establishment of the State. Only scanty fragments of European Jewry were left in freedom, and the period of European Jewry in the life of the Jewish people came to an end, never to return. In the second half of this century, however, there was a second change, a fruitful and beneficial one, in the growth of the great Jewish center in the United States of America, from one million at the beginning of the century to over five millions in our own day.
And this was not only a quantitative growth. In the foremost country of the New World there grew a Jewish center, the like of which was never seen in the Diaspora for wealth, influence and power, for political and spiritual capacity. And this Jewry, which had first considered itself a spiritual 'colony' of European Jewry, has become in our own day the political, material and cultural metropolis of Diaspora Jewry. Here there arose a great labor movement, though it is now shrinking as the second and third generations of the immigrants go over to trade and industry and the free professions. Here there arose important centers of Jewish scholarship, Jewish universities and academies for teachers and rabbis; here the feeling of exile and foreignness grew weaker and disappeared completely, and although the ideology of assimilation struck no roots in American Jewry, assimilation in practice -in language, culture, manners, economy and political life -is constantly growing. The Jews of America, including the Zionists among them, see themselves as a part of the American people, while at the same time they consider themselves a Jewish community; their hearts are alert to every Jewish cause, and their material and political assistance for the building of the Yishuv and the establishment of the State has been of inestimable value.
When the Jewish State arose in the middle of 1948, the character, status, distribution and conditions of life of the Jewish people were completely different from what they were at the end of the nineteenth and the beginning of the twentieth century,
The State – A New Chapter
The rise of Israel opened up a new chapter not only in the history of this country but in the history of Jewry as a whole. It straightened the back of every Jew wherever he lived; in the course of a few years it redeemed hundreds of thousands of Jews from poverty and degeneration in exile, and transformed them into proud, creative Jews, the builders and defenders of their country; it poured new hope into the hearts of the helpless and muzzled Jews of the Soviet bloc; it revealed the extraordinary capacity of Jews for accomplishment in all spheres of human creative work; it revived Jewish heroism; it assured every Jew who enjoys freedom of movement in the land where he lives, of the opportunity to live in his independent homeland if he chooses to do so, thus ensuring potentially, if not in practice, a life of independence for the entire Jewish people.
On the international scene there appeared a free Jewish nation, equal in rights with the rest of the family of nations. It is not remarkable that all parts of the Jewish people in the Diaspora, whether they called themselves' Zionists or non-Zionists, orthodox or non-religious, whether they lived in lands of prosperity and freedom or in lands of poverty and enslavement, welcomed the rise of the State with love and pride, and the State became the central pillar on which the unity of Diaspora Jewry now rests. Let us not, however, be overconfident; the vision of redemption brought forth the State, but the State is still far from the realization of the vision.
The State has solved a number of problems, and also produced new ones, Jewish sovereignty enables the Jew in Israel to mould his own life as he wishes, according to his own needs and values, in loyalty solely to his own spirit, his historic heritage, his vision of the future, In Israel, the barrier between the Jew and the human has fallen, The Jews in their own state are no longer subject to two opposing and conflicting authorities: on the one hand to the authority of the gentile people in all economic, political and social matters and in most spiritual and cultural questions, as citizens and subjects of a state with a non-Jewish (or even anti-Jewish) majority; and on the other hand, their own authority in the one small and poor corner which draws its sustenance only from the past, in which they function as members of the Mosaic faith or of the Jewish people in the world.
Israel has restored to the people living in its midst their wholeness as Jews and human beings; the sovereign Jewish authority covers all the needs, acts and aspirations of man in Israel. In Israel, the profound cleavage, which in the Diaspora split, and still splits, the lives and souls of Jews, has been healed -the cleavage which impoverished both the man in the Jew and the Jew in the man. Our lives have again become, as in the days of the Bible, a complete unity of existence and experience, which embraces in a Jewish framework all the contents of the life of man and people, all his acts, needs, aspirations, cares, problems and hopes.
Only here, where we have become free citizens in the State of Israel, have we become citizens of the world with equal rights, who must adopt an attitude of our own on all the problems of the world and the relations between nations. This sovereignty also imposes on us heave responsibilities which were unknown to Jews in the world for many centuries: we bear the full responsibility for our fate and our future, and we have a heavy price to pay for this responsibility.
The State's Two Supreme Laws
This state has been established by the strength of the entire Jewish people, and not only that of the Jewish people who live in our own generation; I have no doubt that all generations of Jewry have a share in the extraordinary and tremendous accomplishment of our day: the state has been established for the entire Jewish people. But in practice, the state is today inhabited by only 1,700,000 Jews, about 14 percent of the Jewish people. For this reason alone, the State considers itself no more than a beginning. The state of Israel has two central objectives that were laid down in the Proclamation of Independence and in two special laws, which- although they are not called basic laws- and I consider to be the supreme laws of the State of Israel, destined to be a light for the generations. Until these are fully implemented the work of the State of Israel will not be completed.
The first is the Law of the Return, which contains the objective of the ingathering of the exiles. This law decrees that it is not the State who grant the Jew the right to settle in Israel, but that it this is his right by reason of the fact that he is a Jew, if only he wishes to join the population of the country. In Israel a Jewish citizen has no privileges over the non-Jewish citizen. In the Proclamation of Independence we laid it down that "The State of Israel will uphold the full social and political equality of all its citizens, without distinction of religion, race or sex, " but the State sees the right of Jews to return to the Land of Israel as preceding its foundation, and having its source in the historic and never-broken bond between the Jews and their ancient homeland. The law of the Return is not like those immigration laws existing in other countries which lay down the conditions under which the state receives immigration from abroad. The law of the Return is the law of the historic permanence and continuity of the bond between the land and our people; it lays down the principle of state by virtue of which the State of Israel has been revived.
The two forces which were active in the process of aliya before the rise of the State -distress and the vision of redemption -have now been reinforced by the attractive power of Israel, its freedom and independence, and its creative momentum. Only the future will show what parts of our people will return to the homeland, but we are certain that the millions of Jews who long to come to Israel, and who for decades have been deprived of the right to do so, will surely come in the end.
The second law determines the social direction of the State and the character to which we aspire for the People of Israel -and it is contained in the State Education Law. Paragraph two of this Law says: "The object of State education is to base elementary education in the State on the values of Israel and the achievements of science; on the love of the homeland and devotion to the State of Israel and the Jewish people; on training in agricultural labor and handicraft; on pioneering implementation, on striving for a society built on freedom, equality, tolerance, mutual assistance and love of humanity." This law lays down the main lines for making us into a model people and a model state, and asserts our unfailing bond with the Jewish people in the world.
Our historic goal is a Jew society built on freedom, equality, tolerance, mutual assistance and love of humanity, in other words, a society without exploitation, discrimination, enslavement, the rule of man over man, the violation of conscience and tyranny. This law also expresses our aspiration to develop in Israel a culture built on the values of Judaism and the achievements of science. And the Law demands devotion not only to the State but also to the Jewish people.
Both this Law and the Law of the Return are far from a state of complete realization; they are only signposts by which the State wishes, and is bound, to be guided, so that it may survive and achieve its historic aim.
We cannot boast that the people of Israel are today a model people, although within our short period of independence we have perhaps made more progress relatively than any other country in a similar period. Our society is far from perfect, and it needs reforms. Nor can we congratulate ourselves that by adding a million Jews to our population after the rise of the State we have carried out the ingathering of the exiles. But I shall try briefly to describe both the historic necessity of making this country into a model state, and the qualifications we have to carry out such a great ideal, as well as the need and the prospects for the ingathering of the exiles to the maximum extent.
Israel's Faithful Ally
Israel has one faithful ally in the world: the Jewish people. Israel is the only country in the world which has no "relatives" from the point of view of religion, language, origin or culture, such as are possessed by the Scandinavian peoples, the English-speaking peoples, the Arab peoples, the Catholic peoples, the Buddhist peoples, etc. We are a people that lives alone. Our nearest neighbors, both from the geographical point of view and from the point of view of race and language, are our bitterest enemies and I am afraid they will not speedily be reconciled to our existence and our growth.
The only loyal ally we have is the Jewish people. There is no doubt that no considerable parts of scattered Jewry will join us in the near future: both Jews from the Islamic countries and Jews from Europe, as well as no small number from the Jewries of the prosperous countries. But there was a Jewish Diaspora as early as in the days of the First Temple, which preceded the Babylonian exile; this Diaspora was in Egypt. During the period of the Second Temple the Diaspora grew, and it is hard to imagine that the Third Commonwealth will absorb the whole of the Diaspora of our days. The survival of Jewry from now on is inconceivable without the State of Israel and an inner attachment to the State. But the survival of the State is also inconceivable without a loyal partnership between it and all the Jewries of the Diaspora. Without a moral, cultural and political illumination that will go out from Israel to all parts of the Diaspora, this partnership may be undermined. The War of Independence and the' Sinai Campaign aroused Jewish pride and raised the status of Jews among the Jewish people and in the whole world. But the State of Israel was not created to be a Jewish Sparta, and it is not by military heroism that it will win the admiration of the Jewish people.
Palestine Post (today The Jerusalem Post) from May 16, 1948.
Only by being a model nation, of which every Jew, wherever he is, can be proud, shall we preserve the love of the Jewish people and its loyalty to Israel. Our status in the world, too, will not be determined by our material wealth or by our military heroism, but by the radiance of our achievements, our culture and our society -and only by virtue of these will we acquire the friendship of the nations. And although there is no lack of shadows -most of them heavy in our lives today, we have sufficient grounds for the faith that we have it in our power to be a model people.
And it is already possible to point to three elements in Israel today which give clear indications of the moral and intellectual capacities latent within us; they are the labor settlements, the Israel Defense Forces, and our men of science, research, literature and art, who can bear comparison in their relative quantity and high quality with those of any other people in the world.
The labor settlements have marked new road towards a society built on liberty, equality and mutual assistance, which have no parallel in any country, in the East or the West. The Israel Defense Forces are not only a loyal and effective instrument for defense, but an educational framework that raises human standards, breaks down communal barriers, and gives the youth of Israel self-confidence, responsibility to the community, and a vision for the future.
And although in the few years of our sovereign independence we have been compelled to invest tremendous resources in defense, the absorption of immigrants and the building of our economy, and we shall have to continue to do so for many years to come, we have succeeded in establishing institutions of science and research and development, literature and art, on a level as high as that of the most developed countries.
The Diaspora of Today
We are now faced with a Jewish Diaspora which is radically different from that which existed fifty years ago. The two largest and most important centers of Jewry ill the Diaspora are in the United States and the Soviet Union. The greater part of the Jewry of the Moslem countries has already come to Israel, and it may be assumed that most of the remainder will also come here within the next few years. American Jewry is different from any Jewish community we have known so far in our history, from Babylon Jewry in ancient times to Russian Jewry in the days of the Tsars. It has grown up in freedom and equality, and all those among whom American Jews live are descendants of immigrants like themselves. In one thing alone does it resemble all the other Jewish communities in the Diaspora: its economic and social structure is different from that of the majority of American people? The Jews of America belong more and more to the middle and upper classes; the number of farmers is almost nil and the number of workers is constantly declining. Jews are being absorbed in trade, industry and the free professions, and they are making great material progress in these vocations. How this will influence their situation and the attitude of the majority to them, time alone will tell.
In all other respects there is no difference between Jews and non-Jews. There is no ideology of assimilation among the American Jews, but there has been an increase in assimilation in practice, although this assimilation does not involve the denial of Jewishness. This Jewishness, however, has few and feeble foundations. There is an increase in religious worship, but it is doubtful whether it involves an intensification of religious consciousness. Membership in a synagogue or a temple is not identical with an attachment to traditional law or to the spiritual values of the prophets of Israel. Members of the bodies that belong to the Zionist Organization are no different from those Jews who do not belong to that Organization.
Zionism in America is not based on the consciousness of exile and foreignness, and on the will and the need to turn to Zion. Any comparison between the fate of European Jewry and that of Jewry in the United States whether for good or for ill is baseless. There is nothing to prevent the Jews in America preserving their Jewishness and their bond with Zion, but at the same time there is no internal or external obligation to do so. Any scientific prognosis based on historical necessity -if scientific prognoses are possible at all in history -is liable to be disproved. There is no particular usefulness in abstract discussions of the future of Jewry in America -but we should discuss what is to be done to safeguard its future in accordance with our Jewish aspirations and needs.
The position of Jewry in the Soviet bloc, and especially in the Soviet Union, is different. This Jewry has been condemned to disintegration for about forty years by a hostile, totalitarian regime. The generation that has grown up under Bolshevik rule cannot receive any Jewish education, and it has been forcibly severed from its historical tradition and its bonds with the Jewish people and the Land of Israel. It cannot read and write either Hebrew or Yiddish. It is forbidden to leave Russia. And had it not been for the rise of Israel, it would have been condemned sooner or later to disappearance in the Jewish sense.
But even a totalitarian regime is neither all-powerful, nor safe against changes and fluctuations. In contradiction to the declared theory of self-determination for all the peoples in the Soviet Union, the Jews, although they officially belong to a Jewish nationality, do not enjoy this right. The existence of the State of Israel, encourages and strengthens Jewish feelings, although under the conditions of the Communist regime they have no organized or cultural expression. The Jewish problem in Russia becomes more and more troublesome even from the point of view of the Russians, and it is not impossible that ultimately, and perhaps even in the next few years, they may arrive at the only real solution: the opening of the gates for the aliya of the Jews to Israel. According to reliable information, the number of Jews in Russia is three to three and a half millions. If the gates are opened it may be assumed that at least half of Russian Jewry will come to Israel, and the State of Israel and the entire Jewish people must prepare for this possibility which involves both tremendous difficulties and beneficial prospects such as we have not yet known, for the State and the future of the Jewish people as a whole.
Even though over 80 percent of Diaspora Jewry is concentrated in the two great world powers, we must not neglect the Jewish communities in the other prosperous countries, in Western Europe, Canada, Latin America, South Africa, Australia and New Zealand. Conditions in these countries are not exactly identical with those in the United States, but there is a considerable resemblance. Here, too, there is no point in engaging in abstract prognoses. What we have to deal with is methods of work and the means of deepening the consciousness of the Jewish mission and Jewish unity. In my opinion these methods are threefold:
1. Hebrew education, the central place in which will be held by the study of the Book of Books.
2. The intensification of the personal bond with Israel in all forms: visits; investments of capital; education of children, youth and university students in Israel for longer or shorter periods of time; training for the best of the youth and the intelligentsia to fit them to join the builders and the defenders of the country.
3. Deepening the attachment to the Messianic vision of redemption that is the vision of Jewish and human redemption held by prophets of Israel.
These three elements are the common denominator which can unite religious, orthodox, conservative, reform and free-thinking Jewry, and give Jewish meaning, purpose and significance even to those Jews who will not join in the process of the ingathering of the exiles. It is these three elements that can serve as a moral and cultural bond between Diaspora Jewry and Israel. Attachment to Hebrew culture, and first and foremost to the Book of Books, in the original; to Israel; and to the Messianic vision of redemption, redemption both Jewish and human; that is the three-fold cord which can unite and bind together all sections of Jewry, of all parties and of all communities, and -if we will it, it shall never be broken.
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Omega Gems used to set it OWT back in the 90's!
Check out this video of the ladies of Omega Psi Phi's auxiliary group, the Omega Gems, SETTING IT OWT on stage at Oklahoma University's "Show N Tell" in 1997.
What do you think about the return of auxiliary groups like the Omega Gems? Would you welcome it? Let us know in the comment section.


Man, having understood somewhat of the nature of existence, of his place within it, and of the path before him, asks yet this question: How, and by what means within my control, can I find power to travel upon the upward path thus laid before me? The answer is: By the power of thought.
Through the power of thought is, and was, all that is created throughout all the estates of life-consciousness. Through the power of thought is energy made manifest, given purpose, shape, motion, direction. Yet it shall be remembered that the power of thought can be used either towards All Light, or away from All Light in the direction of darkness.
Through thought wrongly used have sorrow, suffering, and all that is of darkness and evil, of error and falsehood, come into existence upon the earth and within its atmospherean heavens. Through the same power are they being added to even now. Through the power of thought wrongly used are the limitations of birth and surroundings maintained or increased in their power upon a man.
Through the power of thought rightly used is darkness illumined, all that is of error and falsehood is dissipated so that its power is as if it had never been, and through the same power are the limitations of the individual lightened and ultimately overcome.
Through the power of thought rightly used is man enabled to travel upward on the path of overcoming. Thus is he enabled, by virtue of the Father's presence in him, to become in very truth the architect and accomplisher of his own destiny, which is the Father's purpose in him, revealing itself in ever-growing splendour. That this may be the better understood, consider again the nature of man.
It has been said that man is a dual being, expressing within himself both Na and Om: the power to conceive, to create, to project through the power of thought: the power to receive and, by virtue of receiving, to bring about the conditions through which creation takes place and projection is set in motion.
It has been said that man's being is dual in this also: having a corporeal body and an atmospherean, or etheic body, the counterpart of the corporeal body, the two wholly interpenetrating one another, the two together being the vehicle of life and indivisible while life is present in that man. As Na is to Om within the man, so is the corporeal body to the atmospherean, or etheic counterpart. Within both, at the centre of entity-consciousness, is the etherean ray, the soul-light.
Thus man on earth is both dual and triple in his nature, the whole forming a single, unitary vessel in which his consciousness if manifest, with power to think, power to create, power to project.
Through man's etheic body, his atmospherean body, does the life within that man enter into, energize, and manipulate every element and function of the corporeal body. Were the etheic body or counterpart not present, the whole body would fall apart into its constituent elements. This is what takes place at mortal death, when the etheic body withdraws from the corporeal body and, as man says, the cord of life is cut.
But during life the interpenetration is complete. Through it the mortal body of the man is guided and developed in the whole cycle of its growth, through the pre-natal stage, through puberty, through maturity, to the process of ageing, and finally to mortal death when, if not prematurely brought about, the man's life-cycle as a corporean is complete. The cause of these rhythms and cycles in all their complexity lies not with the corporeal body and its constituent elements, but is to be sought for in the etheic body or counterpart which regulates the whole in response to conditions which must ever remain beyond man's power to probe.
Through the etheic body or counterpart is the health, rhythm and balance of the whole body established and maintained, unless the physical body be so damaged, whether by drugs or physical means, that the etheic counterpart cannot effect repair and restore the balance, in which case death will ensue.
The presence of the etheic body in man can be detected in the activities which characterise the ductless glands, the plexus centres and the nervous system, all of which are, as it were, the control points and the transmission lines through which the etheic body regulates, sustains, and develops the corporeal mechanism.
Another point at which the presence of the etheic counterpart may be recorded by man and by his instruments is in the seat of consciousness in the physical brain, where the activities and impulses of the etheic part of man's mechanism are exteriorly manifest in terms of impulses of an electrical, or etheic, order. Through the presence of the etheic counterpart interpenetrating and energizing the physical brain is the bridge made and maintained between man's body and the man himself, the individual consciousness, his I AM.
It is within the seat of consciousness, located in the physical brain and its etheic counterpart as a single, yet ultimately divisible mechanism, that the power of Na in man, the power to conceive, to reason, to judge, to decide, and to project his thought creatively, is held during mortal life.
The consciousness of man while in mortal form thus has at its disposal two sets of senses: the physical senses, and their atmospherean counterparts within the etheic body. By the former he receives from the mortal world, and through the latter, according to the degree of their development, he receives from the atmospherean world, which includes the lower heavens of being adjacent to himself. For the most part, man in the day being unaware of the existence of his etheic body, his atmospherean body, is also unaware that he has atmospherean senses which, in consequence, remain in large measure undeveloped. Nonetheless he receives through them just the same, only without knowing whence the impressions come.
So complete and perfect in a man in good health is the function of his etheic being that it maintains the whole physical mechanism in action by virtue of the power of Om in that man and without the man himself being conscious of it or being required in any way to regulate it by the creative power of thought which is his. Indeed it is evident that man in this day, were he to attempt to intervene would do so for the most part only to the detriment of his body. Nonetheless it remains true that, because of that, because of the interpenetration of the physical brain by its etheic counterpart, the individual, if and when he is trained to project direct and control his thought through the power of Na within him, is capable of ruling in substantial measure over his physical body, through directions given by him through his etheic body.
Thus it may be seen that the time will come when man, when confronted with injury or disease caused by unbalance within the rhythms of his being, will be able to heal himself, or be healed by others, through the power of thought directed creatively through his etheic being. There are already on earth many healers who have this understanding, some healing direct by the power of thought thus described, others healing through the potency of the etheic or atmospherean counterparts of the drugs or medicines they are using, or by both employed together. The principle is in each case the same, namely that the treatment is directed to, and is effective through the etheic body of the patient and not, in the first place, the corporeal body and its organs as such. Thus the time will come when man on earth will be able through the power of his thought to heal injury, to banish disease, to maintain health, and to avert premature ageing and death in a measure undreamt of in this day. And this is no small part of what is required that man shall be able to develop his life in fullness upon the upward path.
It has been said that man is a centre upon which inspiration presses, being received by him from all sides: from the impulses of his own body, reaching his consciousness through his etheic being; through his corporeal senses; and through his atmospherean senses, these last being open to the atmospherean conditions which surround him and press upon him. Were man, as the animals are, without the power of Na developed in individuality, he would be ruled over wholly by the most potent of these inspirations. He would be as a ball tossed upon a stream, borne this way and that, according to the wayward play of forces. He would react to, be subjective to the predominant powers in his environment, including those of the lower heavens and of the redemptive heritage of man's past and present. As a result of this he would be carried on the downward path, as if drifting in the ocean of being.
But man, having the power of Na within him, the power of thought, of judgment, of decision, is not thus at the mercy of the inspirations that reach him. If he can summon the will to do so, he can distinguish between them and rule over them, rejecting or accepting, ignoring or responding, as the grade of the interior light within him shall inspire him. Thus, by virtue of the power of thought which is his, of the power to judge and to distinguish, to reject or to accept, all inspiration which comes to him from whatever source, whether on earth or from the lower heavens, man is able to direct and hold his steps upon the upward path. He is not the plaything of blind forces, either outside himself or within his own being. Nonetheless this should be remembered; man on earth is as a child taking his first steps beset by forces of great magnitude in comparison with his, as yet, ungrown powers. The voices of earth and of the lower heavens are close and clamorous, so that, were he left to himself it would not be long before he would succumb. But at no time is he left to himself, once he has shown and given proof of a sincere desire to travel the upward path. From that time forward, he is aided by those who live in the Organic realms of being. They do not abrogate his free will. They do not interfere with his desire for experience. But they inspire him to distinguish the real from the unreal, the upward path from the path that leads downward. They inspire him with love where anger was, with wisdom where folly was, with understanding where ignorance was. Such inspiration comes to a man through the line of the soul-light and it reaches his corporeal consciousness with growing power and certainty as his interior being is awakened. Thus is he powerfully aided in distinguishing and overcoming all that would halt him on the path, or turn his steps downward.
Yet, in all this, be it observed that the inspiration thus received, though it is indeed decisive in its aid to man, is at no time, and in no way, a substitute for the power of his own thought put forth from within him by virtue of the power of Na which is his.
The directions in which such thought should be exercised have been made clear: in the first place, in the affirmation of faith in and love for the Father, beyond that, in the direction of all that raises man upward, both himself and all others within his life-circuit; also his desire to serve and work for others, think for the benefit of others, do good to others, give joy to others rather than to or for himself.
It will be found that as a man begins thus to direct and control his thoughts, travelling as a consequence upward on the path of overcoming, he will find the inspiration upon him from the Organic realms of being becoming clearer and more constantly with him. He will find his own thoughts grow more potent in creative power to rule over his own being, both over his own physical being and its impulses and over impulses that come to him from all other quarters. He will find himself increasingly able to rule over anger, over fear, over discouragement and doubt, even over sorrow. He will find himself able, little by little, to remain serene in all places, strong and powerful in faith, able even to create and maintain happiness within him, no matter what the conditions under which he is labouring. Such a man becomes indeed a very master of life on earth. With each advance, his powers increase as his thought becomes more potent, more attuned to the real; and with each such increase he advances yet further.
When a man attains to be constitutionally grown in his ability to direct and control the power of his thought in the direction of light, and in the service of others, and in faith in the Father, he stands at the threshold of the second resurrection, even though these qualities are developed only in small degree compared with what they will be later.
When the man, thus entered in the second resurrection real of being, has attained yet further in his capacity to control and direct his thought, so that to think, speak and act from the base of love has become constitutional within him, then does he stand at the threshold of the etherean estate, the third resurrection. Then is he a living symbol of the three great attributes of being in harmonic balance--of the love which sets thought in motion with power, creating, and of the wisdom which ever directs all power from the base of love, in the revelation of All Light.


text:
Q: Application startup lifecycle I'm unable to find good documentation on an Application's long term lifecycle.
If I have the app running, hit the home button, and then click on the app's launcher icon the Application's onCreate is not called and the front Activity's onResume is called. But presumably if I wait long enough at some point clicking the launcher icon will call Application onCreate and the MAIN LAUNCHER activity is started. When does this happen?
When I go through the apps in the Recents list if I click on a really old app that I haven't used in a month the app does not return to its previous state, instead the app goes through its startup. So it seems at some point apps move from a saved state to no saved state. When does this happen?
If the app gets killed due to memory pressure presumably the savedInstanceState bundle is saved and Activity onResume is called, but does Application's onCreate get called at that point? How long is the bundle saved for?

A:
But presumably if I wait a long enough at some point clicking the launcher icon will call Application onCreate and the MAIN LAUNCHER activity is started. When does this happen?

These are separate issues.
The Application singleton is created shortly after the process is forked, as part of spinning up a new process for you. This will be triggered when something needs your app to exist (e.g., user taps on the launcher icon) and your process does not already exist. Processes do not live forever. How long any given process remains in memory depends on a variety of environmental factors.
Whether the launcher activity resumes an existing task, or whether your task is reset, depends upon whether the task exists (i.e., did the user swipe the task off the recent-tasks list) and how long it has been since the user left the task. A task is considered "alive" for about 30 minutes, though there are manifest entries that you can use to try to adjust this a bit.

So it seems at some point apps move from a saved state to no saved state. When does this happen?

About 30 minutes (see previous paragraph).

If the app get's killed due to memory pressure

I presume that by "app get's killed" you mean "the app's process is terminated".

presumably the savedInstanceState bundle is saved and Activity onResume is called, but does Application's onCreate get called at that point?

Yes, because a new process needs to be created for you.

How long is the bundle saved for?

About 30 minutes (see above).

A: Each application installed on the device runs within its process.

*

*If you enter the application for the first time, the following sequence is called:

*

*Application.onCreate()

*YourFirstActivity.onCreate() (provided that the YourFirstActivity is declared in AndroidManifest.xml)

*YourFirstAcitvity.onStart()

*YourFirstActivity.onResume()

*If you click the Home button, the application goes to background and the following callback methods are called:

*

*YourCurrentActivity.onPause()

*YourCurrentActivity.onSaveInstanceState() - this invocation is not specified exactly but you can assume that by the onStop() method is called in most of the cases the onSaveInstanceState() should be called.

*YourCurrentActivity.onStop();
While the application is in background it is not specified how long it will be there.
It is up to the System to maintain it in background.
Many applications, while your is in background, perform periodic syncs, run scheduled services or simply run in foreground when launched and for that purpose the Android OS must somehow find memory to execute all this logic. Thus, if there is a shortage in the required memory then the OS kills processes (e. g. your application).
So if you hide your application to the background and click on either the application launcher icon or return to it from Recent apps list immediately, the following sequence of callback methods are executed (assuming that you hid the app while being in YourCurrentActivity):

*

*YourCurrentActivity.onRestart();

*YourCurrentActivity.onStart();

*YourCurrentActivity.onRestoreInstanceState();

*YourCurrentActivity.onResume();

However, if you do not reenter the hidden application for a longer period then it is high probability that the OS has already killed your application in favour of meeting other applications requirements.
If this happens the following sequence of callback methods are called:

*

*Application.onCreate()

*YourCurrentActivity.onCreate();

*YourCurrentActivity.onStart();

*YourCurrentActivity.onResume();
Notice please that it is still YourCurrentActivity that you left when hiding the application to the background.
The following sequence is executed because System creates new process for your application as @CommonsWare points.
How to prevent the app from being killed by the System?
(Android - implementing startForeground for a service?)
Hope this helps somehow.

redpajama_set_name: RedPajamaStackExchange


text:
Q: Total a row of cells if not blank, and their equivalent in different columns I'm trying to write a formula, where I currently have April - September Budget for sales, and equivalent April - September Sales.
The budget figures are fixed, the Sales figures automatically populate when input in a different tab within the spreadsheet.
I need to total the budget YTD figures (in yellow highlight - R6) Spreadsheet, when the sales figures are populated, only for the months applicable. So, in my example, there are figures for April and May, therefore the formula would generate the total budget figures stated for April and May.
Any help much appreciated :)

A: try this
=SUMIF(RC[-7]:RC[-2],"> 0",RC[-15]:RC[-9])


Small fully contained PIR detector senses humans up to 40 ft. away and the lens lights up a soft red to indicate that the person has been detected. Even though this unit does not set off an alarm it can be used as a deterrent to break ins as it looks the same as the PIR detectors you see in museums, restaurants, homes etc. The intruder will think that a silent alarm has been set off. New ready to go unit with wall anchor for hanging on wall. Requires one 9V battery (not included). Alkaline types will last up to several months depending on amount of activations.


WHAAAAAT? I already created a thread on this yesterday!:mad::mad: Mods please lock/delete this thread and the other one.
:two_thumbs_up: We'll win this time!
lold @ best team. I still remember the day Valthaty smashed their 120kph stick trundlers to all corners of the park. Dhobi having no clue behind stumps as usual. CSK ftb's also couldn't handle the pace and bounce of the Mohali pitch. Best team at fixing matches maybe, but when they play an honorable team where they can't fix they get put in their place.
lold @ best team. I still remember the day Valthaty smashed their 120kph stick trundlers to all corners of the park. Dhobi having no clue behind stumps as usual. CSK ftb's also couldn't handle the pace and bounce of the Mohali pitch. Best team at fixing matches maybe' date=' but when they play an honorable team where they can't fix they get put in their place.[/quote'] OxuelxelhMg bu7ZlwdgwiE Yea sure :hysterical: Rubbish team that even Yuvi abandoned for Pune. What are u doing in a CSK thread? U should be discussing ur fortunes with fellow losers like MI.
Will probably start with Hussey Vijay Raina Badri / Baba Dhoni Jadeja Bravo Morkel / Morris Ashwin Nannes Imtiaz / Ankit Only real issue is with the Indian choice fast bowler.Otherwise all areas covered.Prefer if we start with Baba and Morris instead of Morkel and Badri. Unlikely though.
so which team will CSK face in the finals this year?
Doni will play with 3 spinners. No Indian pacer needed. Morkel, Bravo already there for pace.
I think Anirudh is good enough to be part of the XI in place of Badri.Has Baba done anything of note in domestic T20s?
Doni will play with 3 spinners. No Indian pacer needed. Morkel' date=' Bravo already there for pace.[/quote'] Nah Dhoni usually starts with 2 spinners and an Indian pacer (like Tyagi or Balaji in the past) but only after the pacer get hammered he switches to 3 spinner formula. Also we have Aparajith this season so we might play (hopefully) an indian pacer too.
Btw has anyone here ever before booked IPL tickets via CSK website? I booked last thursday and ordered to be be delivered through courier option and hasnt recieved the tickets yet. Do they usually take this much delay?
Old news. Anything new? Why are these guys always struck in 20th century P.S Has Modiji returned to India for IT questioning?
When they play their home games, the following players will be missing Mumbai- Mallinga DD- their captain Jayawardene Sun Risers - Sanga and Thissera Perrera These 3 sides will be the biggest casualties of the one sides decision by IPL.Thats like ensuring 3 certain wins for CSK through unfair advantage. If Lankan players cannot play in Chennai, move Chennai matches to somewhere else like they did for DC a couple of seasons back.
Why not apply the Pak players precedent instead of DC :om: Sun Risers are most likely going to drop both players. They are owned by DMK party members.
We have Nannes as well :woot: And they won't play Morris over Morkel.
They will play Faf in place of Hussey, I am sure.
Best of luck to the other teams for the second place.
yes, that's unlikely. Dhoni will opt for Jakati.
Yeah. I forgot him actually I think they will opt for Hilfy wherever the pitch assists pacers or the conditions are cloudy. Nannes is better in T20I as he is a more experienced bowler and also a good death bowler.
So, who are our overseas bowlers likely to be in the playing XI?
Why is the guy on the right wearing leggings? Is he also a cheerleader at the chepauk?


text:
Law | SEC Charges Shakopee Couple in $17.6M Ponzi Scheme
AevanStock / Shutterstock.com
Allegations say they used PPP funds to continue scam.
On Tuesday, the U.S. Securities and Exchange Commission charged a Shakopee couple with fraud for allegedly operating a long-running Ponzi scheme that fleeced approximately 200 investors out of $17.6 million.
The SEC charged Jason Dodd Bullard, 57, his wife Angela Romero-Bullard, 49, and their company, Shakopee-based Bullard Enterprises LLC with running the purported investment vehicle from "at least 2007 to 2021."
A Ponzi scheme uses money from current investors to pay "returns" to earlier investors. To stay afloat, Ponzi scheme operators need to keep finding more investors to plow money into the bogus operation. Ponzi schemers often pitch high, steady returns with little or no risk for investors. At the same time, they will go to great lengths to avoid investors from trying to cash out their accounts.
The local couple's pitch to investors was that their investment funds would be trading in foreign currencies. Bullard touted annual returns of 10 percent to 12 percent. According to the SEC charges, the couple received more than $2.5 million from investors from January 1, 2019, through April 30, 2021. They connected with investors largely through word of mouth.
The SEC charges that the couple used only a small percentage of investors' money to pay previous investors. Instead, the SEC asserts, they used the money "for their own personal uses, including funding other unrelated businesses, making car payments, and paying for personal credit cards, life insurance premiums, and general living expenses."
One of those unrelated businesses was Shakopee-based Empire Racing Stables. According to the SEC:
"According to its website, Empire Racing Stables has 24 horses in its stables and offers members of the public the opportunity to participate in five different 'investing levels'."
On Thursday morning, the Empire Racing Stables website was no longer active.
In October 2020, the Bullards sent a statement to a single investor which listed an account balance of more than $1.4 million. According to the SEC's allegations: "At that time, Bullard Enterprises' bank and TD Ameritrade brokerage accounts only had approximately $30,083, collectively."
In the summer of 2020, the Bullards received $434,000 in federal funds from the U.S. Small Business Administration's Paycheck Protection Program. That program was created to help employers retain employees during the pandemic. Instead, they used the PPP money to help keep the Ponzi scheme afloat:
"Defendants used the bulk of the proceeds they received from the Paycheck Protection Program to either temporarily fund investor payments until new investor monies were received, or to fund the Bullards' horse racing efforts."
The pyramid scheme is as old as time. But it came to be named for Charles Ponzi, a legendary scam artist a century ago, due to the scale of his enterprise and the attention that it drew. Ponzi raised $15 million in just eight months in 1920 by preaching his plan to make investors rich through international postal reply coupons. It ultimately collapsed and Ponzi was sent to prison.
Read the SEC's full complaint here.
Hennepin County Charges Oakdale Solar Company CEO with Theft by Swindle

redpajama_set_name: RedPajamaCommonCrawl


text:
Q: ImageIO Alternitive to read for InputStream to BufferedImage I've got a Spring MVC webapp written in Java which you can upload images too. These images need to be manipulated (resized, cropped, etc) and I'm using the Scalr library for this, which requires the images to be read from a BufferedImage.
In Java you can convert from an InputStream (which is how images come in) to a BufferedImage very easily:
final BufferedImage img = ImageIO.read(in);

However, ImageIO is really pernickety about image formats and throws all sorts of exceptions if something isn't right about the image. Users could be uploading almost any quality of image to the web app, so this isn't acceptable.
So I'm looking for an alternative. I've done some googling and one suggestion was Java Advanced Imaging from Oracle. The only problem is that it appears to rely on the Oracle Java implementation and I'm not using that.
Is there another library I can use?

A: I'd say, don't change your code just yet!
The good thing about the ImageIO library is that it is completely plugin-based. If it doesn't read the formats you need right out of the box, you can add support very easily.
I've written a couple of plugins for the TwelveMonkeys ImageIO project (in particular, it includes a JPEGImageReader that supports CMYK color space).
Werner Randelshofer's CMYKJPEGImageReader linked by @MadProgrammer is another plugin you could try out.
JAI, as you have mentioned, also has plugins that allows you to read CMYK JPEGs (I think), however many of the plugins requires native libraries and extra installation that might be a hassle in a web app context. The project also hasn't been updated for years.
I'm sure there are commercial plugins available too, but I haven't researched these.
If you really want to change library, have a look at Apache Commons Imaging. It has a very nice API, and supports many formats. Images are read into BufferedImages. Their JPEG support, however, isn't very mature at the moment, so it most likely will not read your image.
JMagick and im4java both use ImageMagick which has very good support for many formats. Requires native IM installation. The APIs are file based however, which means you often have to write your streams to a temp file before processing. Also doesn't directly support BufferedImages, but you can convert if you like, and in many cases you can use IMs built in image manipulation instead of Java.
Again, there might be complete commercial library alternatives, either in Java or based on native code.


text:
Q: Power BI Matrix Visual- adding sub category from multiple relations I am very new to Power BI and a little bit helpless at the moment.
I would like to create a matrix visual for following model:
User(User,HD,HC,...)
RoleToUser(Username,Role)
Role(Role,...)
Transaction(Transaction,HD,HC,...)
RoleToTransaction(Role,Transaction)
Relations
HC/HD just contains an X (true/false)
Creating a matrix with Role in cloumns , Transactions in rows and a count on a field of RoleToTransaction as value worked fine.
In the next step I want to add the user as a sub category under role, to show all users for the selected row with a drill down. After I added User(User) to the matrix columns I get an error if I try to drill down from Roles.
Any idea what I am doing wrong?
Thanks and best regards


According to Jewish law, all Jews are obligated to give charity to the needy regardless of their financial situation. The Shulchan Aruch, the authoritative code of Jewish law, states that giving charity will never negatively affect one's finances. Giving charity actually benefits the giver because G-d has compassion on those who have compassion on the poor.
There is no shortage of worthy institutions and individuals to whom a Jew can give charity. Nonetheless, the Shulchan Aruch states that certain charitable causes take precedence over others, with one of the most important ones being marrying off poor brides, referred to in Jewish literature as hachnasat kallah.
Jewish sources indicate that participating in the mitzvah of hachnasat kallah provides a person with many personal benefits. A well known mishna in Peah, recited daily in the morning prayers, lists hachnasat kallah among a select few commandments that benefit a person both in this world and the next world. The mishna itself does not describe the benefits; however other Jewish sources indicate that hachnasat kallah assists one in finding a spouse, being blessed with children and being saved from a life threatening illness.
The tractate of Sotah states that there is a fundamental rule that G-d treats a person in the same way as he treats others. For instance, the mishna says that in the merit of Miriam waiting for her infant brother Moses who was placed in a basket in the Nile River, the entire Jewish nation waited for her when she had tzaraas (a skin disease).
It would likewise make sense that in the merit of helping someone else marry, Heaven will help one find his or her spouse.
It appears that hachnasat kallah can also be a merit for having children. The Tractate of Shabbos states that one of the questions asked of a person after death is whether he was involved in the mitzvah of pru u'revu, the commandment to have children. The commentary of Maharsha asks how Heaven can hold a person responsible for something not in his control. He answers that one is not asked whether he fulfilled the mitzvah of pru u'revu, but whether he was involved in the mitzvah. He adds that assisting orphans to get married, which will lead them to having children, is considered involvement in the mitzvah of pru u'revu.
The Steipler asked why the mishna enumerates the three precepts in that order. He explained that this order was chosen to teach that hachnasat kallah can intervene and protect the ill from death.
He explained the mishna in the following manner: If one is so sick that people are coming to visit him, he should forestall death and being accompanied to his grave by providing for a bride. The Steipler believed that the mitzvah of providing for brides was placed between visiting the sick and accompanying the dead to teach us that hachnasat kallah can serve as a barricade between sickness and death.
Over twenty years ago, the chief rabbi of Belgium, HaRav Chaim Kreisworth zt"l was very ill. He visited the Steipler to receive his blessings and advice. The Steipler advised him to undertake marrying off needy brides. Rav Chaim immediately began to do so and miraculously recovered, living to the age of eighty-two.
Simchat Tzion offers you the opportunity to fulfill the unique mitzvah of hachnasat kallah. We invite you to look at the Upcoming Wedding page of this website to find an orphan for whom you are willing to sponsor a wedding in whole or part.


The hardest part of getting to the Orange Line this afternoon was getting through all the people waiting for a train on one of the commuter-rail tracks.
In cases like this, you enter Back Bay Station via Copley Place.
Just don't ask me how I'm going, because I'm just an idiot.
You don't walk through the commuter rail platforms to get to the Orange Line. They are entirely separate from each other. Both are down stairways from the street level, but *different* stairways.
I believe Adam is implying that was the line to get onto the platform.
They were corralled on the station level. It was a bit of a genius idea, but they were out to Dartmouth, blocking Orange Line access.
I use Back Bay everyday on the Clarendon Street side. Officials were not letting anybody use the entrance and made everyone walk around the block to the Dartmouth Street side.
Luckily I was using the Orange Line around 3:45 yesterday and didn't have to deal much with the queues winding throughout the building.


text:
Imperial Valley News
Imperial Valley News Center
Wilbur Ross, Ivanka Trump Introduce Workforce Advisory Board
Written by Margaret Talev Bloomberg
Washington, DC - The chief executives of Apple Inc., Lockheed Martin Corp. and Walmart Inc., are among 25 prominent Americans who will shape Trump administration efforts to develop job training programs to meet the changing demands of U.S. employers.
The creation of the American Workforce Policy Advisory Board, announced by Commerce Secretary Wilbur Ross and President Donald Trump's daughter and adviser Ivanka Trump on Wednesday, will work with the National Council for the American Worker established last July by an executive order.
Ivanka Trump, in a statement, said the board will "ensure inclusive growth" and that the administration wants all Americans "to have the skills and opportunity to secure good paying jobs and successfully navigate technological disruptions and the rapidly changing nature of work."
The board is being established at a time when there are 7.3 million job openings and a gap between skills of those seeking to enter the workforce possess and those sought by employers, according to an administration official who spoke on condition of anonymity to discuss the plans before an official announcement. Board members' terms will run until July 2020.
The White House said 200 companies and associations have signed the administration's Pledge to America's Workers, promising to create more than 6.5 million education, training and skill-building opportunities over the next five years.
The board will be asked to help the council develop a national campaign to promote education and training, recommend ways to improve labor market data, increase private sector investments in job learning and better identify companies' needs in hiring.
Copyright Infringements
Governor Newsom Statement on Retirement of California Supreme Court Justice Ming W. Chin
Proclamation on Religious Freedom Day, 2020
Injunction Prohibiting Responsible Refugee Resettlement
The Blue-Collar Labor Boom Reduces Inequality
President Trump After Signing the U.S.-China Phase One Trade Agreement
Chicken Noodle Soup product recall
Latin American authors reshaping world literature
Governor Brown Issues Proclamation Declaring Harvey Milk Day
Vice President Joe Biden statement in Support of the Solidarity Sabbath Initiative
To handle big data, shrink it
© 2020 Imperial Valley News


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