余德慧的宗教療癒之旅，乃奠基於「人文臨床學」的思想脈絡。就其發展過程而言，則歷經了「語言轉向」、「文化轉向」及「倫理轉向」三個相互含攝交疊階段。然而，余德慧始終專情於宗教經驗的生命情懷，這正是其宗教療癒之道的內在超越性、神聖性與救贖性的根本所在。審視余德慧的晚期風格，特別在「後余德慧時代」，我覺得，一種「憂鬱轉向」的時代風潮似乎已經悄悄降臨這塊土地上；也就是說，余德慧之後的本土臨床心理學，乃至於人文心理學界，似乎已逐步墜入一個缺乏核心思想，且沒有靈魂的日趨荒蕪之窘境。進一步說，人文精神的喪失使得「憂鬱轉向」既無法避免且不可挽回，即便我們（或者他們）總可以在憂鬱中假裝保留了與所失語言的聯繫、與集體歷史經驗的聯繫、或者與本土文化的聯繫，並藉此偽裝轉向新的具有革命性的知識生產而沾沾自喜，甚至自以為是。不可諱言地，這也恰恰彰顯了當代台灣人文心理學或本土／文化心理學的殘酷現實與艱難處境。

Yee Der-Huey’s journey to faith healing was based on the ideological context of humanistic clinical studies (clinical humanities). From the developmental perspective, it has gone through three mutually intertwined phases: the "Linguistic Turn ", the "Cultural Turn" and the "Ethical Turn”. Nevertheless, the life concerns that Yee Der-Huey dedicated to religious experience is the very essence of the immanent transcendence, sacredness, and redemption of his faith healing path. My perspective on exploring Yee Der-Huey's late style, especially in the post-Yee Der-Huey era, a "melancholic turn" trend of the times seems to have quietly come to this land. In other words, indigenous clinical psychology and even humanistic psychology after Yee Der-Huey, seem to have gradually fallen into a new and increasingly barren realm, which is a lack of central idea and the sense of spirit. Furthermore, the loss of humanism makes the "melancholic turn" inevitable and irreversible, even if we (or they) can always pretend to retain our connection to the lost language, to history, or to local culture in the melancholy, and by doing so, pretend to be complacent and even opinionated, by turning to new and revolutionary knowledge production. Frankly speaking, it also revealed a cruel reality and tremendously tough situation of contemporary humanistic or indigenous/cultural psychologies in Taiwan.