目的：置身當代處境，災害風險已是全球現象。天然災害影響倖存者的心理現象，需深入探討。方法：本研究訪談兩位（一位男性、一位女性）八八風災原住民倖存者，颱風引發的土石流，使其房屋全毀。研究採用深度訪談法，以質性研究法，觀察、分析與比較訪談資料。結果：訪談資料共生成四大主題，分成（一）自我認同、（二）人我關係、（三）日常生活、（四）神聖境界。這是從倖存者的內在自我、人際面向、周遭世界，以及超越靈性的存有處境，探討受創者的身心複雜狀態。討論與建議：受害者經歷災難，離開日常安心平靜的環境，置身於受創處境結構。當對外與他人無法形成共同體，或與同為受創者存在衝突，以不和諧地以虛應故事存活，就如同懸浮在空間中，喪失根基的受創者，成為「懸浮者」。對內若能逐漸患難與共，建構團體生活，彼此經驗和諧一致面對挑戰，同時對外在支持表達感謝和感激，成為「復原者」。本文進一步提出建議與研究限制。 Objective: The risk society is a global phenomenon. Because of those frequent horrible disasters and their aftershock responses, the complicated posttraumatic psychological experiences are worthy issues to be explored.Method: We had interviewed two aboriginal survivors whose houses were seriously destroyed by typhoon Morakot emergent flooding in Eastern Taiwan. Using qualitative research which is grounded in phenomenological psychology to observe, analyze and understand how the participants cope with the disaster.Results: Four superordinate themes emerged from the analysis echoed with the traumatic experiences after the disaster, that is, 'self identity', 'relationship with the other', 'ordinary life', and 'holy world'. It is the proximal experience from the inner self to the distal horizon of the life world.Discussion and Conclusion: We know the victims' situated life-world is different from the outsider. They are facing the changing state between 'floating' and 'resiliency'. If they can not get along with the other, they create facial relationship and remain 'floating state'. If they try to return to normal peace and quite life and build-up the group cohesion through praying for the sacred power, to help others and keep patience facing the life change, and rebuild the new home, the victims transform the suffering experiences into psychological growth from resilient recovery.