Hurry up and Relax: Why Practice Restorative Yoga

by Restorative Yoga Poses on November 11, 2011

Article by: Sasha Bates

When I trained in restorative yoga with Judith Hanson Lasater I found it provoked many questions in my mind about how, when and why we relax. It inspired me to explore why we would want or need to slow down in the midst of a modern environment that is forever speeding up all around us, and to ask how yoga can help us to find that still point in a turning world. It made me question the balance of stress and relaxation in my own life, within my own practice, and in the environment I try to create for my students.

Time to relax?
As a teacher one of my big worries is that the class will get bored or feel that they aren’t ‘getting their money’s worth’. This often leads to me packing too much in to the class and feeling that I am somehow cheating if I allow a long time for savasana. Judith addressed what appeared to be a common concern during the intensive, saying that by allowing ample time for savasana we are in fact doing the opposite of cheating them – we are instead giving them something that no one else ever does. I realized that this was very true, that no one, and especially not myself, ever gives me permission to do nothing, to live in the moment, and to really relax.

Broadening this thought out beyond the yoga mat made me realize it is a common theme in my life – I tend to feel more virtuous the more things I pack into my day and I berate myself as lazy if I stop for a rest, just as I feel I have done better and worked harder if I have done a vigorous yoga practice rather than a restorative or more gentle practice. Despite 19 years of yoga I still don’t value the ‘not doing’ as much as I value the ‘doing’ and that is true both on and off the mat. Practicing restorative yoga and incorporating its philosophies into my regular yoga, my teaching, and into my life, is a way of redressing that balance.

Why relax?
So why do we need to relax, and how can restorative yoga help us to do so. Dr Herbert Benson has studied the effects of stress and relaxation on the body and explains “the repeated and inappropriate arousal of the fight-or-flight response suggests that we may not be capable of adapting ourselves either psychologically or physiologically as fast as the environment around us changes. Indeed, the prevalence of hypertension and the rapid rise of deaths from heart disease and stroke strongly suggest that we are not. Since the environment is unlikely to grow less complex or more stable, we must find within our own bodies a physiological means of dealing with the demands of twenty first century life. Can we influence our own physiological reaction to stress through individually controlled mental practices?” He discovers yes, we can change, the body has “an inducible, physiologic state of quietude. Indeed our progenitors handed down to us a second, equally essential survival mechanism – the ability to heal and rejuvenate our bodies.” Inducing this relaxation response is one of the aims of restorative yoga and in a 2008 Yoga Journal article Roger Cole explains how it works on us physically to reverse the stress of our environment: “When you relax deeply, your muscles release, your blood pressure and stress hormone levels drop, and your heart rate, breathing and brain waves slow down. You experience a wonderful all-encompassing feeling of calm. According to medical research, regularly quieting your mind and body may help you sleep better and reduce your anxiety. It can also have therapeutic effects on your heart, and on your immune, digestive, and other physiological systems.”

In addition to the anatomical advantages Judith explains how restorative yoga affects us energetically: “Prana, the masculine energy, resides above the diaphragm, moves upward, and controls respiration and heart rate. Apana, the feminine energy, resides below the diaphragm, moves downward, and controls the function of the abdominal organs. Restorative yoga balances these two aspects of energy so that the practitioner is neither overstimulated nor depleted.”

In addition, as with so many benefits of yoga, the results go way beyond the physical and the immediate. They tap into a deeper age-old philosophy and knowledge. Donna Farhi explains: “The Gayatri Mantra tells us that all life is sustained by one ever-renewing source. When we practice restorative postures, what we are restoring is our connection with the part of our mind that is linked with this enduring, vast, and silent source. Yoga tells us that when we are in intimate connection with this part of our mind and thus tapped into a greater mind, we are also tuned in to the body’s natural ability to heal itself”

Yet we all seem to find it incredibly hard to do this thing that should be so natural – relax. There are many psychological reasons for this which have to do with ego and fear fuelled by the society in which we live, but there is also a very simple physiological reason – Cole explains that while there are eight major nerve systems that activate you, only three calm you down, making it far easier to do one than the other. But restorative postures are designed to put us in the best possible position to be able to do just that. They are designed to “stimulate all three of these quieting systems at once, while systematically reducing stimulation of all the activating systems. The strategy here is to tip the balance in favour of the quieting systems, initiating a self- reinforcing cascade of calming nerve impulses that gradually turns off your activating systems and ramps up your quieting systems to full power”.

In order to do that, restorative postures are carefully designed not only to put the body in a position of total comfort where it can let go, but the environment surrounding the person is also carefully thought through. As Judith says: “the postures may look simple, but the work is very advanced” .

Roger Cole sums up the eight key conditions which should be met during a restorative yoga class: “physical comfort, muscle release, warm skin, a reclined or inverted posture, darkness, pressure on the bones around the eyes, permission to relax, and holding the pose for a sufficient amount of time. Each condition stimulates one or more quieting systems, while simultaneously inhibiting one or more activating systems.”

Farhi has a concise explanation of why restorative yoga works on a different level to a regular hatha practice: “most restorative postures are adaptations of classic yoga postures, during the practice of which you are passively supported by props such as chairs, blankets or bolsters. Because you are supported you do not have to use energy to get energy. You place yourself in a position to receive energy. Second, the poses are practiced with the body in a deliberately mild or graduated version of the classic pose, focusing less on stretching muscles and more on releasing tension and increasing the circulation of blood to key organs and glands.”

Because the body is so comfortable it can stay in the pose much longer than it would otherwise be able, which is in itself hugely beneficial: “This longer stay allows key organs and glands to become drenched with revitalizing blood. Because the action reaches deep into the nervous system, the practice of these postures can dismantle chronic tension patterns, improve immune function, and bring the body and mind back to their original state of equilbrium.”

Making the most of restorative yoga
Having established why the body needs to relax, and why restorative yoga facilitates that process, I will now look in more detail at how to ensure the posture is most effective. Judith lists three essential pillars: observation – noticing whether any part of the body is unconsciously holding on; support – both emotional and physical; and compassion or karuna, establishing an authentic connection with the student. I believe that the teacher’s concern to get every posture exactly right for that person, contributes to setting the scene and psychologically allowing the person to accept support and to enter into a good frame of mind for the relaxation to come – a lesson they will hopefully then be able to carry with them into other, busier times in their life.

Even seemingly small or symbolic gestures can induce deeper relaxation. For instance, placing an eye bag in the palm of each hand is a comforting feeling as it echoes the feeling of someone holding your hand, which is a supportive and loving gesture. Similarly, tucking a blanket in around the shoulders when lying flat, or placing an eye bag across the back of the neck when folding forward, mirrors the sensation of someone placing a protective arm around the shoulders. Even the way you lay the eye bag across the eyes is important. Of course this has a practical application of keeping the dark out, thus fulfilling one of the eight essential requirements. However beyond that function it also reflects a gesture that we tend to do automatically when feeling stressed – that of resting our forehead in our hands. Feeling pressure on our third eye, the ajna chakra, helps to take our attention inward and feels comforting.

The eight limbs
Beyond the physiological relaxation induced, restorative yoga can help us to learn and experience more about yoga philosophy and the eight limbs, which ultimately give yoga its higher purpose – to promote Samadhi, and provide an even richer life experience. Within the Yamas, ahimsa teaches us to have compassion for all living things and that includes ourselves. The way we throw ourselves around in the modern world, forever trying to speed up and race through, is not being kind to ourselves or to those others who have to deal with us in that stressed state. Restorative yoga is a way of treating ourselves with compassion, which in turn can help us to be more compassionate to others. Within the Niyamas also there seem to be many lessons towards which restorative yoga can point. Sauca – cleanliness of mind and body – can be enhanced if we allow our organs and tissues space to relax and our minds to take a break from disturbing emotions. Santosha – being content with what we have – can be furthered if we can be helped to appreciate each moment as we are in restorative postures. And Svadhyaya – finding self-awareness – can be deepened if we learn to stop for a while and look after ourselves.

Within another of the 8 limbs – Pratyahara – restorative yoga also has a role. Once the body has fully relaxed physiologically then one is in a more conducive state to enter Pratyahara – the conscious withdrawal from the input of the senses, from which non-attachment can begin to emerge. Judith says that this is when the deepest healing begins on an emotional and physical level, when a shift in the relationship with the ego starts to happen and you understand what dis-identification means. As Sutra II: 6 says: “egoism is the identification, as it were, of the power of the Seer (Purusha) with that of the instrument of seeing [body-mind].“ For many people when you say ‘notice the thoughts that arise’, that is their first experience of realizing you are separate from your thoughts. In Buddhist terms our suffering is directly tied to how much we identify with our thoughts, so dis-identifying from them is the most important lesson we can learn. As Sri Swami Satchinanda says:

“Every day should elevate us a little, broaden our attitudes, reduce our selfishness and make us better masters over our own body, senses and mind. This is the kind of yoga that will really help us. And let that highest goal towards which Patanjali’s Sutras point be our goal: that one day we should all attain the highest samdhi, the totally liberated state. This liberation is not for the remote future or for when we die; it is to be lived in the very midst of this world.”

Looked at in this way it almost feels that restorative yoga could be seen as a step along the path to moving from hatha to raja yoga, promoting a broader and more fulfilling yogic experience with the vaster range of benefits that provides. As I write this I realize that now seems like a good time to bring up the important point that restorative yoga is of course not the only, or even necessarily the most effective way to achieve these benefits. Yoga Nidra has similar aims and benefits, pranayama is invaluable, and of course meditation is the ultimate goal, which brings profound changes physically, emotionally and spiritually, and cannot be replaced.

However the reason I mention restorative in this context is because I think that for many it can be a more accessible way to get a glimpse of something more, that it is a non-frightening, non-esoteric way of introducing people to a world beyond the mind, people who might not feel ready or able to think about the possibility of meditation. Restorative yoga offers something unique along the continuum that takes us from yoga as exercise to something more fundamental. It shows how it is important to find a way that is right for the individual to get where they need to go at that time. For me, although intellectually I can see the need both for relaxation and for a higher goal, it was only by doing restorative yoga that I truly felt the need to do things differently. I believe that seeing restorative yoga in this way is a good example of the amazing breadth of yoga and how it will speak to each person individually. As Stephen Cope says “scriptures are full of exotic descriptions of what it means to be a fully alive human being. They describe the supernormal powers, highly concentrated mind states, deep forms of insight, and raptured altered states of consciousness. These things, we know, are certainly possible for human beings. And this is compelling. But a quiet question emerges: What is possible for me? In this life? This year? Now?”

Hatha yoga’s role

Looked at in this way, attending a daily or even weekly restorative class might not be possible now. For those people, restorative benefits can nevertheless be incorporated into a hatha class. One way is for some restorative poses to be included into the class to counterbalance the more energetic ones. It is also important that a good long savasana closes the class. This is one pose that even people who have never heard of restorative yoga know as all different styles of yoga include this at the end of a class. Some students often joke about it being their favourite part of the class – a chance to catch up on some sleep, but in fact Donna Farhi calls it one of the most difficult poses. She says: “Far from being a chance to kick back, we learn how to enter a state of profound relaxation while remaining conscious and attentive – a state of mind quite unfamiliar to the average person. To enter this state we practice a kind of conscious dying, a letting go of the things that make us feel armored and separate, and thus, that cause us to suffer and to accumulate tension.” Judith described its importance at the end of the class in this way. She said “the asana is not the yoga. The residue that the asana leaves behind is the yoga. Savasana gives the body time to imprint this into its nervous system.”

In addition, some yoga traditions – most notably Sivananda – have incorporated the need for restoration into all their classes. In a Sivananda practice, after every posture the student does savasana before moving on to the next asana. The principle is one of action and reflection. First we move, then we allow the body to reflect and absorb the lesson learnt from that asana. I first learnt yoga in a Sivananda ashram and I really loved that aspect of the classes. I had been motivated to take up yoga after years of insomnia, stress and overwork. Attending the Sivananda classes became the only time in my week that I truly relaxed and allowed my body to recover. As I became more advanced, I tried other, more active styles of yoga, found I preferred them, and stopped going to Sivananda classes. I gradually forgot how much I had enjoyed and benefited from the emphasis on relaxation that Sivananda advocated. Thinking now about the value of restorative yoga I am reminded of that time and realize that the principles of action and reflection could easily, to a greater or lesser degree depending on the class, be incorporated into a hatha class.

I believe the notion of relaxation can be transmitted in a more subtle way as well. Before starting each class I take the time to centre myself, meditate and breathe before I start teaching. If I am not breathing, if I am not grounding and centering myself, then it would be very hard for my students to do so either. Students are not just watching my actions and listening to my words, above all what they are picking up from me are the subtle cues about how I embody the philosophies I purport to espouse. So if I am not remaining calm and breathing, then they are unlikely to either. By teaching myself to relax, breathe and to value calmness I am not being selfish or lazy, I am in fact teaching my students a valuable lesson about prioritising their own grounding and stillness. The conclusion I have come to about how to invoke relaxation in my students is to be relaxed myself; make sure the tone of my voice induces a feeling of calm; work at an appropriate pace; allow silence; and create the right atmosphere. What I believe this all adds up to, is to honour and value the quietening elements and give these equal weight and importance as the more physically challenging postures.

Taking it off the mat
Psychologically, to many of us the notion of allowing ourselves time to relax, feels at worst, selfish or at best, unrealistic. However we need only look again at ahimsa to see that it applies equally to how we treat ourselves as to how we treat others. If we do not take the time to restore our bodies and minds to their full potential then we are in effect doing violence to ourselves and in one way or another that is, in the end, more likely to make us be unpleasant to others. So by taking care of ourselves we are in fact taking care of others. Buddha himself said that if you can’t love yourself, you can’t love anyone.

Judith had another definition of restorative yoga, which is a useful one to remember when trying to broaden the concept out into the wider world. She said that: “restorative yoga is learning the art of self-nurturing in a culture which prizes nurturing others.” She therefore encouraged us, before taking on any new task, to always ask ourselves ‘does what I am about to do include taking care of myself?’ and if the answer was no, then not to do it.

These are not always easy lessons to learn. As I am discovering, allowing myself to deeply relax can require some mental readjustment. Relaxing is not another thing to be done and got through and ticked off the list, it is about a far more challenging concept than pushing your physical limitations. As Farhi says: “To the untrained eye, these postures seem easy. Don’t be mistaken – these are sophisticated postures in the yoga repertoire. A newcomer to yoga who is accustomed to seeking strong sensation in the muscles as proof that ‘something is happening’ will need to look deeper to feel for the more subtle physiological and psychological effects.”

Anne Cushman also makes a good point: “These days my practice is teaching me to embrace imperfection: to have compassion for all the ways things haven’t turned out as I planned, in my body and in my life – for the way things keep falling apart, and failing and breaking down. It’s less about fixing things, and more about learning to be present for exactly what is.”

Cushman is right, we can only embrace imperfection if we live in the here and now -which restorative helps us to do – but this quotation also makes me realize that it is attitude that is crucial. Just doing restorative yoga is not what will help us, in the same way that it’s not the doing of yoga that will help us – we can just as easily approach restorative with the wrong attitude, as something that has to be got done – hence my title of this essay – hurry up and relax. This title came to me as I was getting annoyed in a restorative pose once – I was irritated and had a feeling of failure because I didn’t fall asleep, which, to my mind, meant that I hadn’t ‘achieved’ something. As soon as I caught myself thinking this I realized the irony.

In answer to the question I posed in the title – why bother with restorative yoga – I feel I now want to say instead – how can we possibly not bother? Restorative yoga calms us physically, emotionally and mentally and helps us access a deeper state of being. It trains us to be more aware and sets us up for a different way of living. As Judith says: “restorative poses cultivate the habit of attention. You learn to identify how and where you hold tension and consciously release it. You discover a clear space from which to make life choices. Through restorative poses you come into harmony with your body’s natural rhythms. Living by these rhythms is the key to good health.”

And so far from being an occasional treat, Judith firmly believes that restorative yoga should be incorporated into our everyday lives, and herself does at least one restorative pose at least once a day. Donna Farhi agrees: “While restorative poses are ideal for those times when we feel depleted or when we are recovering from an illness, I encourage the reader to consider a proactive approach and to make restoratives a regular part of your yoga practice. Reserving one practice a week for these rejuvenators or including a few in each day’s practice will help build stores of energy that can prevent conditions of depletion and can pave the way towards restorative health.”

I would add that incorporating a restorative element in a more active class, and being aware of its lessons off the mat are also essential. In exploring this subject I have come to realise that it is in the ‘not doing’ that the real work of yoga begins – being able to truly listen to my body, to nurture myself and to allow the poses to instruct me, rather than I them. As Vidya Vonne said “The physical yoga, or hatha yoga, was primarily designed to facilitate the real practice of yoga – namely, the understanding and complete mastery over the mind. So the actual meaning of yoga is the science of the mind.” Restorative yoga can take us one step closer to moving from the body to the mind by giving us a different perspective on our bodies, by giving ourselves the opportunity to show compassion and putting ourselves in a space where the mind can also let go.

This is a lesson that many wise people have espoused. Einstein said: “ The intuitive mind is a sacred gift and the rational mind a faithful servant. We have created a society that honours the servant and has forgotten the gift.” Restorative yoga helps us return the more natural order, encouraging us to honour the gift and use our servant, the rational mind, to work to that end. As Mahatma Gandhi said: “There is more to life than increasing its speed”.

Benson, H., 2001, The Relaxation Response, William Morrow and Company (1975)
Cole, R., Conditions for Calm, in Yoga Journal, December 2008.
Cope, S., 2003, Will Yoga and Meditation Really Change my Life? Storey, USA
Farhi, D., 2000, Yoga Mind Body and Spirit, Newleaf, Dublin
Lasater, J., 1995, Relax and Renew, Rodmell Press, Berkeley, California.
Sri Swami Satchinanda, 1978,translation of The Yoga Sutras of Patanjali, Integral Yoga Publications.

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政權頻繁更替所以“神力女超人”在對抗黑社會的時候,她的打扮是長發披肩,頭戴金冠,身穿露胸短襖短褲,臉上綻放著健康燦爛的笑容。“看 茶訊 ,我抽煙了!”讀小學的男生 叫茶 小錦(化名)從印著“KENT”LOGO的“煙”盒中取出一根,叼在嘴里,不時做做彈灰的動作,在同學們面前擺酷 茶訊。羊城晚報記者對在廣州地鐵上見到的這一幕感到驚訝,細看,才知小學生“抽”的是糖果。但是 叫茶,這種煙形糖果從哪里來 台北一夜情?這種糖果會不會給小學生帶來營養和教育方面的影響?中國實在需要更多的受過必要經濟學訓練的市場人士,梳理和總結他們的市場經驗,以彌補中國宏觀經濟研究失之空泛的嚴重缺陷當然,任何一部著作都會有可 台北一夜情 商榷之處。網上銀行

成人a片 June 9, 2015 at 6:01 am

再回到老伯家 台南援交瞧它那種耿介不屈的樣子,染在白色的羽毛上 茶莊,翅膀上殷然有一滴血痕,被一個孩子牽在手中 桃園一夜情,它的腳上系了一條粗繩,帝王之 台南援交 尊所不能屈的……。虹口區對此已有所準備。今天《現代學校章程建設》一書已經出版,它是一個階段成果。 茶莊 其意義我認為有三點:一是這本書出版以后,它是個很好的書面總結 喝茶,總結了我區探索學校章程建設的過程,總結了方方面面對學校章程的認識;二是這本書出版以后它可以起到相互交流的作用,讓《教育法》得到真正的貫徹落實;三是這本書的出版也是個輻射,它在交流的過程中,對還沒有建立學校章程的地區,可以起到一定的輻射作用 a片線上。這一做會計就 桃園一夜情 是做了三年,經過這么多

外約 June 9, 2015 at 6:02 am

使今古仰而不殫翁威廉拒不作答,且拒見巴赫,后來更停止供應 成人色片 巴赫樂譜紙。巴赫展示了窮 茶訊 孩子的強悍:他停止為宮廷作曲,并申請辭職。親愛的朋友,大家好,你是知道家長培養優秀孩子中的重要作用嗎 成人色片?如果將這些理念制作視頻,用視頻營銷的方式將會幫助到更多的家長朋友們具備基本素質的優秀兒童通常會表現為:會生活 茶訊,有愛心、會學習、愛思考。夏天有夏天的 外約 顏色,被太陽一曬,流著綠油油的汗。秋天有秋天的顏色,那是春與夏的日子的積累,皮膚在黝黑里發光,秋風一吹 外約,都是一股成熟的味道 桃園外送茶。譬如位于觀瀾大水坑的深圳第二外國語學校 魚訊,該校學生大多來自羅湖、寶安、龍華等區,由于其“寄宿式高中”的屬性,許

一夜情 June 15, 2015 at 4:49 am

二杯暢談軍士長、專業軍士、學員常服肩章的材料、規格與軍官常 援交 服肩章相同 援交,軍士長肩章鑲金黃色縱杠兩條 外送茶,專業軍士鑲一條 一夜情,學員肩章鑲 外送茶 兩道黃邊。我國集成電路產業在20世紀90年代中期以前大部分為垂直生產的“準IDM”模式 外送茶。我們現在整個的科研能力的發展還不足,國際影響力也不夠 台北一夜情,希望中國未來努力發展形成國際競爭力 台中援交,我們不僅能成為制造業大國,而且能成為制造業強國,向國際上輸出我們的機器人同時指出現在是 一夜情 新新一輪產業革命的引領前期,急需關鍵技術性突破,而機器人就是一個引領未來產業革命的先鋒。空氣中的水到哪里去了?空氣中的水被人工降雨的火箭彈打下來了。道教鼻祖老子

一夜情 June 15, 2015 at 4:50 am

在2011年我們還有一個伙伴就是蘇州的“兔子” 桃園援交 乘“鐘鳴”去接“兔子”的時間段里,我 桃園援交 和“細雨如絲”在徐州東站的“永和大王”一邊喝豆漿一邊 台中外送茶 等待。2008年爆發的國際金融危機及其影響的長期性,已充分暴露出新自由主義的問題和弊端。下述三個“更加突出”是我們反思新自由主義發展困境得出的基本結論第一,世界經濟結構的不平衡性更加突出。(值得一提的是,現在的招商說明會,常會結合廣告關鍵詞等說明會一起辦,也就是上半場講雅虎網電平店,下半場接續講雅虎關鍵詞等網絡營銷方案 台中外送茶,目前雅虎的商家購買其關鍵詞等服務價格并無特別優惠)人家 援交 常說互聯網無遠弗屆,但其實在電商領域,其實地域性是很強的,通常外來

外送茶 June 23, 2015 at 2:48 am

香味醇濃這輛車既能運藥 園外送茶,又能精確打擊癌細胞,降低藥物的毒副作用;該發明被叫作“聚谷氨酸納米藥物載體” 台北外送茶, 園外送茶 目前已獲國家專利據姚俊博士介紹,聚谷氨酸納米藥物載體,能讓藥物更易在病灶組織滯留、富集 高雄外送茶,慢慢發揮效應;而所謂的“車內空間”也大,能裝載 台北外送茶 更多藥物,從而增加藥物療效,降低毒副作用據悉,這輛“車”安裝了“GPS系統”。綠嬌嬌選了一個背光的位子。沒有暢通的人流物流,什么都是扯淡 台中外送茶。他們的馬、牛、羊與駱駝群將會決定他們生存的節奏。不同于傳統孵化器以物業服務和基礎服務為主,中關村創新孵化器的服務聚焦到創業的本質和對創業者的個性需求上 外送茶。郎咸平:中國的房價 高雄外送茶

台中外送茶 June 23, 2015 at 2:49 am

從長遠來看我們有決心、有能力捍衛國家安全。按caoz的說法這是技術與技巧的區別 外送茶,技術是需要很長時間積累的, 外送茶 要看懂底層研究成果需要很多其他知識和時間,而技巧更多屬于一 外送茶 點就通的技術,比如CGI的滲透技術。公司權益持有人應占盈利人民幣1,463.7百萬元,按年增長0.3%。沙坪壩區“中國旅游日”沙坪壩宣傳活動5月中下旬《重慶日報》專版宣傳隊沙坪壩區旅游形象南岸區大南山聯合推廣宣傳活動5月南山、 南坪商團推廣“南山旅游護照”北碚區北碚區“中國旅游日”系列紀念活動5月19日前后嘉陵風情步行街北碚商圈街頭宣傳,旅游特色產品展銷各相關景區1.金刀峽開峽優惠;2.歇馬桑葚采摘節;3.金果園薔薇 台中外送茶 花節萬盛

外送茶 June 23, 2015 at 2:51 am

熱毒血痢想在淘寶商城加盟,中國電商聯盟最賺錢的 台中外送茶 網店,中國電商聯盟是中國電商聯盟總部歷時一年傾力主推的重磅項目:中國最大的“工廠B2C”直 台北外送茶 銷網站聚合平臺想在淘寶商城加盟,中國電商聯盟最賺錢的網店,中國網絡加盟徹底打破了消費地域的局限,突破了傳統銷售管道的時間限制,中國電商聯盟將作為一個新的平臺,旨在為中國1.48億網絡用戶提供 在線商城為載體的本地化網絡零售電子商務想在淘寶商城加盟,中國電商聯盟最賺錢的網店,能省不少錢呢。這對于投資方浪潮集團也意義重大 台中外送茶。我一點不騙 台中外送茶 你。注冊方法:將索取到的注冊碼填寫到焦點設計師博客的“個人檔案管理”里有一個“中國設計30人家居創意大賽注冊碼:”的文本框

外送茶 June 23, 2015 at 2:52 am

寶馬微博TOP 台南外送茶 4:帕勞群島(Palau)——藍綠色的潛水勝地中國公民 台南外送茶 落地簽即可,期限30天。這是因為自從上世紀90年代中期美國停止從中國進口武器,沒有新槍再能夠合法地進入美國市場,市場上的56式半自動步槍自然“物以稀為貴”,如 外送茶 今一支即使是使用過且品相一般的56式半自動也往往可以賣到200美元,如果品相好一點的則要達到400美元,那些從越南戰場上帶回來的帶有證書的則可能最高達到900美元。靈魂就會被吊在床中,無法超度 外送茶。什么是智慧城市?電影《云圖》中 台北外送茶,海柱微笑地看著克隆人星美驚訝的眼神說:“歡迎來到新首爾。目前,中國閩臺緣博物館已經矗立在泉州美麗的西湖畔,整座博 台北外送茶

外送茶 June 23, 2015 at 2:53 am

市區石化中國的勞動群體要聯合起來向這三座大山索取利潤。”在聶永真看來 台中外送茶,設計師需要把握歌手的眼神、氣味甚至是與靈魂相關的東西,然后通過唱片把它們 台中外送茶 傳達出來。按照指示,目連于農歷七月十五用盂蘭盆盛珍果素齋供奉母親。這里是代理、經銷、采購商們的首選交易平臺。2008年開始 外送茶 了三元材料的合作問3:在鎳氫,鈷酸鋰,三元材料產品方面 外送茶,公司供貨給松下的比例是多少?。從2008年年底開始 園外送茶,中央推出的4萬億投資中 桃園外送茶,鐵路部門拿到1.2萬億 台中外送茶,有點經濟常識的人都曉得,做投資應該有點周轉資金,一般來講,你首先拿錢投個項目,等它有了回報預期 台中外送茶,有了現金流之后再 園外送茶

外送茶 June 23, 2015 at 2:54 am

最會讓讀者期待如果中國的隱性高通脹水平不能得到根本遏制 園外送茶, 園外送茶 那么就目前這些養老基金規模也會在不知不覺中縮水或者用于退休工員加薪之用。看好公司后續資本運作能力,以及向商業、地 外送茶 產、電子商務等多業態發展轉型戰略,但短期內由于戰略調整 外送茶,關閉門店所帶來的費用激增造成業績大幅下滑乃至虧損,維持公司“增持”評級。但此時誰也壓不住我的風頭 台北外送茶,我立刻成了小山村的明星,在迎受人們投送的仰慕或妒忌的目光時,我的心情大概可以 台北外送茶 和任何一位剛受任的官場紅人相比我第一次行使權力是值得紀念的 台中外送茶。異業合作拓展,擴大線下流量導入,是相對較輕且能快速鋪面的方式。經過短暫的思考后,我們就確立了這樣的主

台中外送茶 June 23, 2015 at 2:56 am

也是在這一年 外送茶可以說,沒有廖承志,就沒有中新社。不過,與其讓學生先適應社會 外送茶,再 外送茶 適應北大,再適應社會,還不如直接適應社會。中國十大最佳欣賞春景的城市是哪些呢?。它主要涉及五個行業六種疾病 台南外送茶,在很大程度上保護了從業人員和 外送茶 服務對象的健康未婚證:當前最重要的使用領域,是在購買房產的時候,目的是證明該房產為當事人所有,而非夫妻共同財產。再加上曹在失蹤前與哥哥的通話,種種跡象顯示,埃肯與曹禮華的失蹤有關。在外觀方面,Oral B SmartSeries 7000 高雄外送茶 跟普通的電動牙刷差不 台南外送茶 多。這20人是張玉骉、孔紅生、吳元全、趙國安、仵應汶、孔相卿、郭愛和、孫軍、仵海洲、任鶴

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