本研究的主要目的在於從禪坐經驗重新理解高峰經驗，藉由禪坐者的身心體驗，呈現出高峰經驗的各種面貌，並進一步還原出令它如此這般的本質。一方面期望能澄清大眾對於高峰經驗的迷思，另一方面也希望能重新認識高峰經驗。本研究以詮釋現象學為方法，透過與八位禪坐者的對話並對對話逐字稿進行資料分析，根據研究結果得出下列結論：一、高峰經驗、高原經驗與禪坐經驗三者師出同源，都是希望吾人能淡化「小我」的界線，逐漸回歸「大我」之中，然而，相似並不是相等，本研究的禪坐經驗比文獻上所記載高峰經驗要來得更加完整、微細。二、高峰經驗並沒有固定的特徵。過去文獻所提出高峰經驗的種種狀態，只能視為暫時的現象，或是一個統計值，並非絕對真理。三、若想體驗高峰經驗，不需要催化物，只要是相同本質的活動，例如：瑜珈和太極拳，都能夠使身心有所轉化，並瞭解到高峰經驗的真正意涵。四、高峰經驗的本質在於「超越小我，成就大我」，親證超個人心理學的宇宙觀與人性觀，也就是體認到「大我」的存在，認為吾人在「實現自我」之上更要「超越自我」，超越這個非永恆的「小我」，進而實現「真我」。

The purpose of this study was to understand the peak experience from the perspective of the Zen meditation experience. Through meditators’ different experiences, a variety of aspects of the peak experience could be reexamined and we may further discover their essence. On one hand, we expect to clarify public myths toward the peak experience. On the other hand, we hope this issue receives more attention in academia. We adopt hermeneutic phenomenology as the methodology of this study. The transcripts of conversation recording from eight Zen Mediators were analyzed, and the results were as follows:
1) All of the peak experience, the plateau experience and the Zen meditation experience descend from the same origin. They both expect that human beings should weaken the boundary of ‘ego’ and focus on ‘Self’. However, we still need to know that the peak experience do not equal to the Zen meditation experience. There were differences which existed in the depth and the width between the two experiences. This study provided more details about Zen meditation experience than peak experience in previous studies.
2) There were no fixed images of the peak experience. The multiple states proposed in previous literatures should be regarded as temporary phenomena or statistic data, but not the Reality.
3) The trigger was not necessary for approaching the peak experience. Therefore, those essentially the same activities such as Yoga and Tai-chi chuan, are also helpful for the transform of the body and soul and realizing the essence of peak experience.
4) The essence of the peak experience lied in the idea of ‘self-transcendence’.
The nature of peak experience was for validating the world view and humanity view of transpersonal psychology . That is, we try to be aware of the existence of ‘Self’, to achieve the goal of ‘self-actualization’, and to further reach for ‘self-transcendence’. We go beyond the temporary ‘ego’ and accomplish ‘Real Self’.

汪文聖(1997)：「描述」與「解釋」--胡塞爾現象學作為科學哲學之一探討。哲學雜誌，20，64-89頁。
汪文聖 (2001)：現象學方法與理論反思：ㄧ個質性方法之介紹。應用心理研究，12，49-76頁。
余舜德 (2000)：食物冷熱系統、體驗與人類學研究：慈溪道場個案研究的意義。中央研究院民族所集刊，89(2)，117-145頁。
余舜德 (2002)：打坐、日常生活與宗教實踐：從慈溪的個案討論一個民族誌研究的取向。國立臺灣大學考古人類學刊，59，116-151頁。
李安德 (1994)：超個人心理學：心理學的新典範。台北：桂冠。
李維倫譯 (2004)：現象學十四講。台北：心靈工坊。Robert Sokolowski(2000). Introduction to phenomenology.
李維倫譯 (2006)：論嬰兒的微笑。應用心理研究，29，131-156頁。
吳文正、羅履維、郭佳儱、賀自立、陳慧敏、侯文然、宋秀蓮、周乙郎 (2006)：禪的生死智慧。台北：天下遠見。
吳芝儀 (2000)：建構論及其在教育研究上運用。載於國立中正大學教育研究所(主編)：質的研究方法，184-220頁。高雄，麗文。
胡茵夢譯 (2005)：不逃避的智慧。台北：心靈工坊。Pema Chodron(1991). The wisdom of no escape and the path of loving-kindness.
高淑清 (2008)：質性研究的18堂課—揚帆再訪之旅。台北：麗文文化。
許育光 (2000)：敘說研究的初步探討：從故事性思考和互為主體的觀點出發。輔導季刊，36(4)，17-26頁。
黃光國 (2001)：社會科學的理路。台北：心理出版社。
黃啟泰 (1991)：高峰經驗與自我實現關聯屬性的研究。國立台灣大學心理學研究所碩士論文。
彭運石 (2001)：走向生命的顛峰－馬斯洛的人本心理學。台北：城邦文化。
張英熙 (1990)：彰化師範大學學生高峰經驗調查及其在教育輔導上的應用。國
立彰化師範大學輔導研究所碩士論文。
董皖昱 (2002)：從個人性到超越性--孟子與馬斯洛思想之比較研究。私立華梵大學東方人文思想研究所碩士論文。
蔡怡佳、劉宏信譯(2001)：宗教經驗之種種：人性的探究。臺北：立緒文化。William James(1929). The varieties of religious experience.
劉秋固 (2000)：從近代心理學在全人觀念上的缺失看超個人心理學在通識全人教育的方向。研究與動態，2，38-50頁。
賴聲川、丁乃竺譯 (2007)：快樂學：修練幸福的24堂課。臺北：天下雜誌。Matthieu Ricard (2005). Plaidoyer pour le bonheur.
鍾秋玉 (2006)：禪修、自我超越與自我成長—禪修風潮對心理學研究的啟示。載於圓覺文教基金會(主編)：第三屆佛學與科學研討會論文集，177-203頁。台北：圓覺文教基金會。
Christopher, J. C., & Manaster, G. J., & Campbell, R. L., & Weinfeld, M. B. (2002). Peak experiences, social interest, and moral reasoning : An exploratory study. Journal of Individual Psychology, 58(1), 35-51.
Creswell, J. W. (1998). Qualitative inquiry and research design : Choosing among five traditions. Thousand Oaks, Calif : Sage Publications.
Fatemi, J. (2005). An exploratory study of peak experience and other positive human experiences and writing. Dissertation Abstracts International Section A: Humanities and Social Sciences, 65(12-A), 4460.
Howard, H. K. (2005). Psychology and phenomenology. American Psychologist, 60(4), 318-324.
Hycner, R. H. (1985). Some guidelines for the phenomenological analysis of interview data. Human Studies, 8, 279-303.
Joel Stein (2003). Just say Om. Time, 162(4), 46-54.
Krippner, S. (1972). The plateau experience: A.H. Maslow and others. Journal of Transpersonal Psychology, 4, 107-120.
Lavaysse, L. M. (2003). Professional singers describe peak experiences that arise during public performances. Dissertation Abstracts International Section B: The Sciences and Engineering, 63(10-B), 4881.
Liang, Ya-Shu. (2006). Peak experience, epiphany, and psychological well-being.
Unpublished doctoral dissertation, The University of Oklahoma.
Lowis, M. J. (2002). Music as a trigger for peak experiences : Among a college staff population. Creativity Research Journal, 14(3), 351-359.
Lowis, M. J. (2003).Peak emotional experiences and their antecedents : A survey of staff at a British university college. Korean Journal of Thinking & Problem solving, 13(2), 41-53.
Maslow,A. H. (1962). Lessons from the peak experiences. Journal of Humanistic Psychology, 2(1), 9-18.
Maslow, A. H. (1964). Religions, Values, and Peak-experiences. Columbus: Ohio State University Press.
Maslow, A. H. (1968). Toward a Psychology of Being (2nd ed.). New York: Van Nostrand.
Maslow, A. H. (1970). Motivation and Personality (2nd ed.). New York: Harper & Row.
Maslow, A. H. (1971). The Farther Reaches of Human Nature. New York: ViKing.
Mildred Hardeman (1979). A dialogue with Abraham Maslow. Humanistic Psychology, 19(1), 23-28.
Walsh, K. F. (2001). Shed some light: Open the door. A descriptive study of the feeling of peak experience while listening to or performing music. Dissertation Abstracts International Section A: Humanities and Social Sciences, 61(9-B), 5011.