本研究以D. J. Clandinin和 F. M. Connelly所建構的敘說探究作為方法論,並在探究的過程中納入當代民族誌中研究者的反身性(reflexivity),探索徒步朝聖後朝聖者的內在轉化經驗。年近70歲的研究參與者曾前往西班牙El Camino de Santiago 和日本四國遍路,進行徒步朝聖。研究者從參與者報導的文本與自身的朝聖經驗,探究朝聖經驗的內涵:獨處、限閾、與他者遭逢、苦行、高峰經驗等。朝聖經驗文本與文獻的對話後,詮釋了朝聖者內在轉化內涵有四:(一)轉化始於「常」與「無常」流轉間的洞察;(二)轉化是自我在邊際上的超越(三)轉化是對自我「變」與「不變」的接納;(四)轉化始於詮釋且永不停止。最後,將此探究的結果,放回助人工作中,討論其帶來的價值與意義。
This study uses the narrative inquiry constructed by D. J. Clandinin and F. M. Connelly as the methodology, incorporates the reflexivity of researchers in contemporary ethnography in the process of inquiry and explores the pilgrim’s inner transformation experience after the pedestrian pilgrimage. The 70-year-old research participant has traveled to El Camino de Santiago, Spain and Shikoku Henro of Japan for pedestrian pilgrimage. From the report texts of the participant and his own pilgrimage experience, the researcher explores the connotations of the pilgrimage experience: solitude, liminality, encounter with others, asceticism, peak experience, etc. After the dialogue between texts and literature of pilgrimage experience, there are four connotations of the pilgrim’s inner transformation: (I) Transformation begins with the insights between “permanent” and “impermanent” circulation; (II) Transformation is the transcendence of self in the boundary experience; (III) Transformation is the acceptance of the own “change” and “constant”; (IV) Transformation begins with interpretation and never stops. Finally, put the results of this inquiry back into counseling practice and discuss its value and significance.