In this paper, we propose that an ethical experience other than interpersonal reciprocity constitutes a healing factor for people who are suffering. Ethics based on reciprocity in interpersonal interaction entail obligations that regulate interpersonal ordering such as those in the parent-child relationship. This understanding does not arise from direct empirical observations, but from a 4-year team research project in which team members explored different fields and topics of psychological healing in order to reflect on approaches appropriate to an indigenous clinical psychology. The research group first focused on some possible formations of indigenous psychotherapy for Chinese patients, such as somatization of depression, key factors of change in psychotherapy, the mechanism of healing in the dying process, and the matching of Chinese medicine to the mind-body conditions of Chinese people. After 2 years we found that this direction could not provide a solid standpoint for the development of an indigenous clinical psychology, and instead just manifested the difficulties of doing so. That is, compared with the huge body of Western psychological knowledge, the above ways of inquiry could only provide a kind of exoticism to Western knowledge. After the second year, we began to see that the match between Western psychotherapy and mental illness is similar to the match between Chinese healing operations and life suffering. In other words, development of an indigenous psychology requires returning to the real life conditions of ordinary people (their lifeworlds) and letting the logic of Chinese ways of behaving speak to these conditions, and letting the human relatedness built il1to the way of living in Chinese societies manifest itself in order to identify the factors related to suffering and healing in Chinese people’s lives. After returning to people’s lifeworlds, we found the key factor of Chinese people’s suffering was in the interpersonal ordering in which they situated themselves, which is called “the ethical”. We also found that “the ethicals” were not about regulative principles, but about emotion. That is, people’s feelings are subject to “the ethicals”, which in turn is the key element relating to people’s psychological health or suffering. People establish their own ways of healing in terms of building up ethical relatedness. In all examined conditions--the caregivers’ attitude toward depressed or suffering patients, gathering for religious reasons, and the channeling of grief through interpersonal networking of people who lost loved ones-lifeworld healing was greater than expected. “The Ethicals” in the lifeworld thus became the anchor of our indigenous psychology and also a starting point for our inquiry. Our research group did not stop at the territory of interpersonal ordering, we advanced further into the lifewor1d and found that healing of ethical suffering did entail going back to fix the disordered, but rather withdrawing from systematic interpersonal ordering and disclosing the depth of “the ethical acts in presence,” in order to relieve the emotionality of continuous interpersonal obligations. We also found that the reaction on the edge, the edge of our take-for-granted, could bring the suffered together with the caregivers into a journey of being “inside out” transform the indifferent to the concerned, and formulate the “other wise” ethical experience. This “otherwise” ethical experience first registered itself in bodily level and became the basic condition for healing. To illustrate our understanding and to discuss related issues, this paper consists of 4 parts. First, we discuss the lifeworld as the standpoint for the development of an indigenous c1inicalpsychology. Second, we review the results of our studies in the past four years, which focused on suffering in life rather than on mental illness in the medical system. This part of the discussion also describes the limitations of past studies as the starting point for our inquiry. Third, we then make c1earthe way we obtained the direction toward the “otherwise” ethical experience as the key for healing. And forth, we reflect on the construction of the “otherwise” ethical experience as the healing approach for indigenous clinical psychology.