冥契主義旨在探索「天人相合」現象，歷來已有多位學者認可《莊子》的冥契特質，然冥契研究者對於「冥契現象」的認定，仍有其程度上的分歧，因此筆者主張將冥契主義區分為廣狹兩類：狹義冥契主義認為「與至高者合而為一」是為唯一的冥契現象；而廣義冥契主義則將冥契對象放寬為自我之外的任何個體，亦同時將冥契關係放寬至結合或交流的程度。
　　本論文旨在探究《莊子》體道工夫思想所能引發的當代實踐意義，因此在研究策略上，排除了以歷史溯源為主調的廣義性考察，而直接以狹義性的《莊子》冥契思想做為研究對象。具體而言，本研究蘊含兩個主要研究目的：其一是「透過冥契主義的協助以重新建構《莊子》體道工夫的研究方法」；其二則是「執行此新研究方法以重新呈現《莊子》體道工夫的理論內涵及其實踐智慧」。
　　在重構研究方法層面，筆者參照冥契研究者探究冥契語言言說歷程的分析模式，進而將《莊子》文本的冥契語言表達策略──巵言、寓言與重言，重新轉化為三種類型：其一是「冥契體驗當下的巵言創作」；其二是「對先前冥契體驗的巵言式描述」；其三是「對先前冥契體驗的寓言或重言式的詮釋創作，此中亦可涵蓋巵言式的寓意解析。」對於《莊子》體道工夫研究者來說，第一種類型的言說情況已不可考，而針對第二種與第三種冥契語言所能提供的冥契訊息，由高至低又可進一步區分成四個層級：第一級是「作者針對自身先前冥契體驗的巵言描述」；第二級為「作者針對他人先前冥契體驗的巵言描述或記錄轉述」；第三級為「解析寓言或重言之核心寓意的巵言陳述」；第四級為「象徵或隱喻式的寓言與重言陳述」。本研究方法之建構，乃立基於此冥契語言的層級區分。
　　在重現《莊子》工夫思想層面，則同時參照榮格「集體潛意識」理論，並將其視為核心的體道原理。簡要而言，透過冥契體驗以察覺我們心中的集體潛意識，乃是《莊子》所主張的體道原則，然此並不蘊含固定的實踐方法，當人們願意隨時保持價值思維的自省態度，此即表示我們正走在探索集體潛意識的體道之途上。而依此態度來待人處事，不僅得以昇華轉化自我心靈，亦得以促使世界成為更加整全而圓滿的存在！

The ‘Mysticism’ aims to explore the phenomenon of ‘Oneness between Heaven and Man’, and throughout the history there have been a good number of scholars recognizing the mystic characters of Zhuangzi. Nonetheless, since the recognition of ‘Mystic Phenomena’ still contains discrepancy in extent as far as mysticism researchers are concerned, the author proposed in this thesis to differentiate mysticism between two categories, i.e. broad sense and narrow sense. To be more specific, the narrow-sense mysticism regards ‘Being One with the Highest’ as the one and only mystic phenomenon whereas the broad-sense mysticism includes not only any individual in addition to oneself into mystic objects but also integration as well as mutual communication into mystic relationships.
This thesis aims to probe into the possible contemporary practice can be triggered by the Gongfu (personality training) and ideas mentioned in Zhuangzi for understanding and embodying the Tao, and the narrow-sense mystic ideas in Zhuangzi are therefore adopted as the research object instead of the broad-sense investigation backed up by historical review. To be more specific, this research contains two research objectives: on the one hand to ‘reconstruct the research method applicable to Zhuangzi’s Gongfu for understanding and embodying the Tao with assistance from mysticism; on the other hand, to ‘execute the new research method in question to re-present the theoretic content and the practical wisdom of Zhuangzi’s Gongfu for understanding and embodying the Tao’.
For the reconstruction of research methods, the author consulted the analytic model employed by researchers into mysticism to explore mystic words and further transformed the three strategies adopted in Zhuangzi to express the mystic words, i.e. Spillover Words, Metaphorical Words (also known as fables), and Valued Words (important quotations), into another three types, and they are (1) ‘Spillover words created under mystic experience’, (2) ‘Spillover-wording description of previous mystic experience’, and (3) ‘Fables of, or quotation-like interpretation of previous mystic experience including spillover-wording interpretation of morals’.
As far as researchers into Zhuangzi’s Tao-understanding and -embodying Gongfu are concerned, the first type of words can no longer be observed nor studied, and the mystic messages can be acquired from the second and the third mystic words types are to be further divided into four levels in a top-down order, (1) ‘Spillover words used by the author to describe her/his previous mystic experience’, (2) ‘Spillover words used by the author to describe or record other people’s mystic experience’, (3) ‘Spillover words used to analyze the core morals of fables and important quotations’, and (4) ‘Symbolic or metaphorical narration of fables and important quotations’, from which this research departs.
For the re-presentation of Zhuangzi’s ideas about Gongfu, Jung’s ‘Collective Unconscious’ was also referred to and moreover regarded as the core principle for understanding and embodying the Tao. In short, the principle stated in Zhuangzi for understanding and embodying the Tao is to be aware of the collective unconscious within our minds via mystic experience; however, such principle does not contain any fixed way of practice. Instead, when one is willing to at all times maintain an introspective attitude bearing valued thoughts, it indicates that one is walking on the right path toward the exploration of collective unconscious. If one can hold on to the attitude in question while getting along with others, one is able to not only transform one’s own body &; mind and reach a higher level, but also facilitate the world in becoming a more complete and consummate existence.