本研究是透過Neimeyer所發展的實務技術，來了解失落經驗者接受悲傷處遇的經驗，並在此過程中進一步思考西方悲傷理論在華人社會文化上的契合性。在研究設計與方法上，選用Neimeyer較為著名、較常使用與教學的四個實務技術作為活動設計，並於經驗者參與活動後進行經驗訪談，再以現象學方法分析四位經驗者的訪談文本。
研究結果呈現出經驗者在一般日常生活以及活動中的兩種經驗狀態，分別為「反思判斷意識」與「感受性狀態」。反思判斷意識構成了一般日常生活軌道的運行，而感受性狀態則是一種有著豐富的畫面與感受、但在一般日常生活中不顯的經驗狀態，後者可以隨著活動的引導和安排而顯化。兩種經驗狀態有著相對關係，反思判斷意識的運行會減少感受性狀態的運作，而可能影響到活動的進行與完成；相對地，當經驗者的反思判斷意識能夠不作動、進入感受性狀態之中，便可能在活動中有一些新的經驗與連結，接著，當經驗者再帶著這些經驗回到語言重新敘說，就能夠獲得新的理解與意義。
這樣的過程除了能夠回應西方悲傷理論與實務技術的操作，也能夠與本土巫宗教悲傷療癒以及本土心理治療理論對話，呈現出西方理論與本土觀點在悲傷療癒路徑上的共同性，可以作為實務技術上的操作指引。

This study explores the lived experience of grief clients who underwent grief intervention using the techniques developed by Neimeyer. It also considers the appropriateness of Western grief theories in the Chinese socio-cultural context. The research design and methodology used four commonly used and taught techniques developed by Neimeyer as the research activity designs. After participating in the activities, the participants were interviewed about their experiences, and the interview texts of four participants were analyzed using a phenomenological approach.
The results of the study reveal two experiential states of the participants in their daily lives and during the activities, namely, "reflective judgment consciousness" and “susceptive state,” respectively. Reflective judgment consciousness was prominent during daily life activities, while the susceptive state represented an experiential state with vivid imagery and feelings that may not be evident in daily life but can manifest with the guidance and arrangement of psychotherapeutic activities. These two experiential states are related, as the working of reflective judgment consciousness reduces the experience within the susceptive state, which may affect the progress and completion of the activities. Conversely, when the participants are able to suspend reflective judgment consciousness and expand within the susceptive state, they may have new experiences and connections during the activities. Subsequently, when they bring these experiences back into language and try to retell them, they can gain new understandings for the meanings of their grief.
The results of the study both respond to the process of Western grief theories and practical techniques, and also correspond with the process of indigenous grief healing and the perspective of indigenous psychotherapeutic theory. This study may serve as a practical guide for implementing grief counseling techniques.

謝誌 i
摘要 iii
Abstract v
目次 vii
表目次 ix
圖目次 xi
第一章 緒論 1
第二章 文獻探討 5
第一節 西方悲傷理論：Neimeyer所採納的觀點與理解 5
第二節 本土巫宗教悲傷療癒 16
第三節 一種新的本土化治療觀點 19
第三章 研究問題與方法 23
第一節 研究問題 23
第二節 執行活動與訪談之說明 24
第三節 研究對象與參與者保護 30
第四節 研究方法 31
第四章 研究結果 33
第一節 置身經驗結構 33
第二節 普遍結構 59
第五章 研究討論 75
第一節 與西方悲傷理論對話 75
第二節 對照西方悲傷療癒：從本土巫宗教悲傷療癒的觀點來看 77
第三節 療癒的共同路徑：Neimeyer與本土化治療觀點的相似之處 79
第四節 回應Neimeyer所發展之實務技術 81
第六章 研究結論 87
參考文獻 89

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