From Ritual to Renewal: Templestays as a Cross-Cultural Model of Sustainable Wellness Tourism in South Korea

Abstract

Templestay programs in South Korea represent a unique convergence of Buddhist ritual, cultural immersion, and wellness tourism. While often treated as niche cultural experiences, their broader significance within sustainable wellness tourism remains underexplored. This study examines participant reflections from the Beomeosa Templestay program through thematic analysis of over 600 reviews sourced from TripAdvisor, Google Reviews, and handwritten guestbooks. Using a triangulated framework combining Grounded Theory, Symbolic Interactionism, and the Wellness Tourism Model, the research identifies four recurring experiential themes: spiritual development, emotional healing, cultural immersion, and conscious consumption. Findings reveal cross-cultural variations: non-Korean participants emphasized spiritual exploration and cultural learning, while Korean participants prioritized emotional renewal and reconnection with heritage. Yet, across all groups, participants reported transformative outcomes, including heightened clarity, inner calm, and enhanced self-awareness. These results suggest that Templestays serve as accessible, culturally grounded wellness retreats that align with rising global demand for intentional, mindful travel. This study contributes to sustainable tourism scholarship by framing Templestays as low-impact, spiritually resonant alternatives to commercialized wellness retreats. Practical recommendations are offered to expand participation while maintaining program authenticity and safeguarding the spiritual and cultural integrity of monastic hosts in an increasingly globalized wellness landscape.

1. Introduction

The global tourism landscape is shifting from consumption-based sightseeing to immersive, meaningful, and transformational experiences. As part of the broader “experience economy”, modern travelers increasingly seek opportunities that promote self-development, emotional well-being, and cultural connection [1,2]. This paradigm shift is particularly evident in the growth of wellness tourism, which emphasizes intentional, mindful engagement with people, place, and self.

In South Korea, Templestay programs have emerged as a culturally rooted response to this trend. Initially launched during the 2002 FIFA World Cup to address accommodation shortages and promote Korea’s intangible cultural heritage, Templestays have evolved into internationally recognized wellness experiences. With over six million participants since its inception [3], it blends Buddhist monastic practices with structured retreats centered on stillness, simplicity, and spiritual reflection. Ref. [4] cited the program as a global exemplar of cultural tourism innovation.

Set in biodiverse and coastal environments, Templestays immerse participants in the rhythms of Korean Seon (Zen) Buddhism through meditation, tea ceremonies, communal meals, chanting, and martial arts. These embodied rituals promote not only spiritual awareness but also physical and emotional restoration, aligning with global trends toward holistic well-being [5,6].

Korea’s wellness positioning is bolstered by its natural landscapes, including coastal regions and forested temple sites. Ref. [7] of the Global Wellness Institute rank Korea 9th among 218 countries in overall wellness economy value, estimated at USD 113 billion. Templestays are uniquely situated within this context, offering a low-impact, culturally resonant alternative to commercialized wellness retreats [5].

This paper focuses on Beomeosa Temple, founded in 678 CE during the Silla Dynasty and recognized as one of Korea’s Three Jewel Temples, as a case study to explore how Templestays function as a form of sustainable spiritual tourism. Beyond its religious significance, Beomeosa has historical importance as a site of anti-colonial resistance and is situated in a restorative natural landscape that embodies what scholars describe as “therapeutic space” [8,9].

Despite their institutional promotion and global popularity, Templestays remain underexplored in tourism scholarship. While widely celebrated in public discourse as part of the global rise in “K-wellness” [10], academic engagement with their deeper experiential, symbolic, and intercultural dimensions is limited. This study addresses this gap through a qualitative analysis of over 600 participant narratives sourced from TripAdvisor, Google, and guestbooks.

While prior research has highlighted the cultural relevance and wellness benefits of Templestay programs, few studies have explored how participants from different cultural backgrounds interpret and construct meaning from these experiences. This study addresses that gap through a narrative analysis of over 600 participant reviews, drawn from TripAdvisor, Google, and temple guestbooks. Using a triangulated theoretical framework—Grounded Theory, Symbolic Interactionism, and the Wellness Tourism Model [11]—the research centers participants’ voices to explore the symbolic, emotional, and spiritual dimensions of Templestay experiences.

The findings contribute to sustainable tourism theory by framing Templestays not merely as cultural performances but as intentional, embodied encounters that foster self-awareness, ecological mindfulness, and intercultural empathy. By articulating how ritual-based wellness tourism operates across cultural lines, this study introduces the phenomenon of ritual-mediated intercultural wellness and positions Templestays as a replicable model for ethical, and spiritually grounded tourism. It offers both a site of personal transformation and a conceptual framework for integrating heritage, wellness, and sustainability in global tourism discourse.

Despite their institutional promotion and global popularity, Templestays remain underexplored in tourism scholarship. Academic engagement has largely emphasized program design [3], satisfaction metrics [12], or domestic tourist perspectives [13], with limited attention to how participants interpret these experiences symbolically, emotionally, and spiritually across cultural contexts. Moreover, few studies have incorporated user-generated content (UGC) into rigorous qualitative frameworks to investigate meaning-making in wellness tourism.

To address these gaps, this study conducts a narrative analysis of over 600 participant reflections sourced from TripAdvisor, Google Reviews, and handwritten temple guestbooks. Using a triangulated theoretical lens—Grounded Theory, Symbolic Interactionism, and the Wellness Tourism Model [11]—we explore how ritual, culture, and wellness intersect in participant narratives of spiritual travel.

This inquiry is guided by the following research questions:

• RQ1: How do participants from diverse cultural backgrounds interpret and narrate their Templestay experiences, and what insights do these narratives offer into program accessibility, intercultural engagement, and psychological restoration [14,15]?
• RQ2: What symbolic, emotional, and embodied themes emerge in participant reflections, and how are these co-constructed through ritual practices and temple environments [6,16]?
• RQ3: How do Templestay programs operate as sites of ritual-mediated intercultural wellness, and what theoretical and practical implications do they hold for sustainable and spiritually grounded tourism development [17,18]?

To guide this inquiry, the study is structured around three interlinked research questions. The first investigates how participants from diverse cultural backgrounds interpret and narrate their Templestay experiences. The second identifies the symbolic, emotional, and embodied dimensions of those experiences as they unfold within ritual and environmental contexts. Together, these questions establish the foundation for the third and more synthetic inquiry: how Templestay programs operate as sites of ritual-mediated intercultural wellness and what broader theoretical and practical implications they hold for sustainable tourism development. By clearly articulating and situating these questions within the existing literature, this study seeks to bridge empirical data with theoretical insight, offering a new framework for understanding Templestays as culturally grounded, psychologically resonant, and globally relevant wellness experiences.

2. Literature Review

2.1. Wellness Tourism: Global Definitions and Cultural Variation

Despite its widespread usage, “wellness tourism” remains conceptually ambiguous. Scholars continue to debate its boundaries, often using terms such as “health tourism“, “spa tourism“, “well-being tourism”, and “medical tourism” interchangeably [19]. These terminological overlaps highlight the field’s definitional instability and the difficulty of establishing a consensus across contexts. Ref. [20] caution against overly rigid definitions, arguing that “for the sake of attempting to be precise with something that is complex, dynamic and blurry, it is not necessary to have a precise definition” (p. 230).

Historically, wellness tourism is deeply rooted in ancient traditions that view health as holistic rather than biomedical. Practices such as Ayurveda, Traditional Chinese Medicine (TCM), and Buddhist contemplative rituals frame well-being as a balance of mind, body, and spirit rather than the absence of disease [20,21]. These traditions have shaped contemporary wellness paradigms globally, even when they are not explicitly labeled as “wellness”. For instance, ref. [21] emphasizes that Asia’s age-old healing systems, long integrated into daily life, are now being exported globally under the rubric of wellness, even though the term itself is not always used within these cultures. In Indian Ayurveda, dating back over 5000 years, the concept of ‘ayus’—meaning life—suggests that human beings are inherently grounded in nature and inseparable from the whole [22].

Modern Western wellness tourism, by contrast, often emphasizes individualized consumption, luxury, and escape from urban stress. As refs. [19,23] observe, wellness in Western Europe is often commodified, generating skepticism about its authenticity. By contrast, in Finland, the concept of “well-being tourism” aligns more closely with the notion of hyvinvointi—a culturally embedded vision of human flourishing grounded in community, nature, and existential balance [24]. In Germany, the term “wellness” has been commercialized to the point that it often denotes high-end spa experiences rather than holistic health [11]. These cultural nuances suggest that wellness is not a universalized experience but rather one shaped by socio-linguistic translation, historical context, and institutional frameworks.

Contemporary wellness models such as Hettler’s Six Dimensions of Wellness (physical, emotional, social, spiritual, intellectual, and occupational) have been widely adopted, particularly in the United States via the National Wellness Institute [25]. A seventh, environmental dimension is often added to address relationships with nature and sustainability concerns [26,27]. However, such frameworks often reflect Western epistemologies and may obscure indigenous or spiritual understandings of health and balance.

As wellness tourism continues to expand globally, there is a need to recognize culturally grounded, low-impact, and spiritually resonant models that resist commodification. South Korea’s Templestay program exemplifies such a model. Rather than relying on high-end amenities or curated luxury, Templestays center on ritual participation, silence, community meals, and embodied practices such as Seonmudo meditation. These elements offer participants access to a form of wellness that is contemplative, immersive, and spiritually grounded. In this context, Templestays challenge consumption-heavy models of wellness and offer a spiritually rooted, low-impact alternative that aligns with emerging paradigms of sustainable, culturally grounded tourism [6,28].

2.2. Korean Wellness and the Institutionalization of Templestay

Within the expanding global wellness economy, South Korea has emerged as a key innovator through its development of “K-Wellness”, a hybrid model rooted in traditional Eastern philosophies and modern lifestyle branding [29]. Templestay programs serve as a core expression of K-Wellness. Initially launched during the 2002 FIFA World Cup to offer foreign visitors immersive access to Buddhist monastic life, Templestays have since evolved into internationally recognized wellness experiences that blend spirituality, cultural heritage, and emotional renewal [3].

Templestays align closely with the WTM framework articulated by Smith & Puczko, (2014) [11] by seamlessly integrating three core wellness domains. Participants can enhance their physical wellness through the consumption of vegetarian monastic meals, active participation in temple chores, and the practice of Seonmudo martial arts. Mental wellness is fostered through periods of silent reflection, walking meditation, and deep immersion in the natural surroundings of the temple. Furthermore, spiritual wellness is facilitated through engaging in chanting, participating in traditional rituals, and spending time in sacred spaces. These holistic experiences effectively position the Templestay as a culturally grounded and spiritually enriching alternative to more commercialized wellness retreats.

2.3. Symbolic Interactionism and Meaning-Making in Ritual Travel

Despite growing recognition of the physiological and psychological effects of wellness tourism, limited attention has been paid to how participants symbolically interpret their experiences. Drawing on Symbolic Interactionism [16], this study approaches Templestay rituals not as passive practices but as interpretive acts embedded in cultural and emotional meaning.

Ritualized activities, such as tea ceremonies, bowing, and periods of silence, carry symbolic weight that varies among participants. Digital travel reviews (e.g., Google, TripAdvisor, guestbooks) function as micro-narratives through which visitors articulate transformation, healing, and reflection [30,31]. These narratives offer insight into how wellness practices are framed within personal and spiritual grammar.

This research thus adopts a triangulated lens, combining Grounded Theory, Symbolic Interactionism, and the WTM, to gain a deeper understanding of the subjective, emotional, and spiritual dimensions of the Templestay experience.

2.4. From Cultural Heritage to Transformational Tourism

Early academic interest in Templestay centered on the esthetic and environmental aspects of temple grounds, landscaping, architecture, and the sensory experience of sacred spaces [32,33,34,35,36]. Over time, this focus has expanded to include Templestay’s psychological and existential dimensions. Research now highlights outcomes such as emotional regulation, stress relief, mindfulness, and spiritual development [12,37,38].

These findings align with the concept of transformational tourism, which is defined as experiences that catalyze personal growth and self-realization [2].

Ref. [39] document how Seon meditation, monastic meals, and other rituals serve as forms of embodied spirituality, particularly for participants lacking formal Buddhist training.

Nevertheless, cultural variation remains under-theorized. While Western participants often describe Templestays as spiritual journeys or mindfulness retreats, Korean visitors more commonly frame them as acts of emotional healing and cultural reconnection [13,40]. Such divergence underscores the need for cross-cultural, narrative-centered methodologies.

2.5. Templestay as a Model for Sustainable Wellness Tourism

Amid intensifying critiques of high-impact and consumer-driven tourism, Templestay programs offer a distinctive model that integrates principles of environmental, cultural, and psychological sustainability. Environmentally, these programs are situated in ecologically protected areas and actively promote low-carbon lifestyles through minimalist practices, such as shared living, plant-based diets, and limited material consumption. Culturally, Templestays serve as vehicles for preserving and transmitting core elements of Korean Buddhist rituals, while simultaneously adapting to the needs of contemporary participants through accessible, flexible programming. Psychologically, participants are encouraged to engage in introspection, cultivate emotional clarity, and experience forms of healing that are decoupled mainly from commodified wellness products.

This multifaceted approach aligns with recent scholarship advocating for more sustainable and community-rooted forms of wellness tourism. For instance, ref. [17] emphasize the importance of models that balance ecological responsibility with local empowerment and cultural resilience. Within this framework, Templestay emerges as a compelling slow-tourism alternative, one that prioritizes place-based values, respects cultural integrity, and cultivates emotional depth.

2.6. Critical Challenges: Authenticity, Commodification, and Access

Despite its acclaim, the Templestay model faces structural and ideological tensions. In [3], researchers observe a stagnation in program expansion post-2012, citing linguistic barriers, inconsistent program delivery, and limited facilitator training.

More critically, concerns over authenticity and spiritual dilution persist. Scholars such as [41,42] raise concerns that ritual practices risk becoming performative spectacles within tourism frameworks. Ref. [43] notes internal resistance among Buddhist monks who perceive Templestay as a commercialized instrument of state branding, disconnected from sincere dharmic transmission.

These tensions raise urgent questions about how Templestay can maintain spiritual legitimacy while scaling globally, an issue central to broader debates in spiritual tourism.

2.7. Contribution of This Study: A Narrative, Cross-Cultural Perspective

While the literature highlights the benefits and cultural relevance of Templestays, few studies have examined how participants from different cultures interpret and construct meaning from these experiences. This study addresses that gap through a narrative analysis of over 600 participant reviews, using a combined framework of Grounded Theory, Symbolic Interactionism, and the Wellness Tourism Model. By centering participants’ voices, the research offers a cross-cultural perspective on wellness, ritual, and meaning-making in tourism.

2.8. User-Generated Content in Wellness Tourism Research

UGC, particularly in the form of online reviews, travel blogs, and digital testimonials, has emerged as a vital data source in tourism research. In the context of wellness tourism, UGC offers rich insight into how participants interpret and narrate their experiences of healing, reflection, and [44,45]. Compared to structured interviews or surveys, UGC is often more emotionally spontaneous and narratively textured, providing access to participants’ reflective meaning-making without researcher-imposed framing.

This study draws on over 600 UGC entries across TripAdvisor, Google Reviews, and temple guestbooks. These reviews are not merely expressions of satisfaction or dissatisfaction; they function as micro-narratives that reveal how wellness practices, such as silence, meditation, ritual eating, and nature immersion, are internalized and communicated by visitors. Framed through Symbolic Interactionism, these reviews can be seen as sites of symbolic negotiation, where participants articulate identity work, emotional shifts, and spiritual realizations.

The use of UGC aligns with recent qualitative approaches in tourism that emphasize narrative, affective, and symbolic dimensions of travel [46,47]. From a Grounded Theory perspective, these narratives allow for inductive theme development directly from participant language, facilitating the emergence of concepts such as ritual-mediated wellness or emotional recalibration through sacred space.

Nevertheless, UGC also presents limitations. As public-facing content, reviews are susceptible to positivity bias, social desirability, and lack of contextual follow-up. To address these limitations, this study triangulates UGC with guestbook entries and qualitative surveys to balance retrospective reflection with in situ expressions. Overall, UGC serves as both a data source and interpretive lens, offering an authentic, culturally embedded window into how visitors co-construct the meaning of wellness in Templestay programs.

3. Materials and Methods

3.1. Data Sources and Sampling Strategy

To enhance methodological triangulation and thematic comprehensiveness, this study utilized four primary data sources: online reviews, handwritten guestbook entries, and qualitative survey responses. Each dataset contributed to cross-validating emergent themes and capturing a broad spectrum of participant perspectives on the Templestay experience.

A total of 614 English-language and 187 Korean-language reviews were initially extracted from TripAdvisor. From this pool, 200 reviews were purposively selected based on their narrative richness, experiential depth, and alignment with the study’s guiding research questions. These questions focused on the intersection of wellness, mindfulness, and culturally embedded ritual practice, particularly regarding the role of monastic elements such as cuisine, meditation, and martial arts in shaping health-related outcomes.

An additional 200 Google reviews were selected from a larger corpus of 4032 entries, using comparable inclusion criteria: thematic relevance, clarity of expression, demographic diversity, and emotional depth. This purposive sampling followed principles of qualitative content analysis, emphasizing narrative texture over numerical representativeness. To maintain ethical standards, all selected reviews were anonymized, and identifying information was excluded from analysis.

From a corpus of 4032 Google reviews, 200 were purposively selected using information-rich case sampling [48]. This approach emphasizes depth over breadth in qualitative research and is appropriate when working with large datasets. Selected reviews met the inclusion criteria, such as: (1) substantial narrative length (at least 40–50 words), (2) explicit reference to wellness, ritual, or cultural insight, and (3) evidence of reflective language and emotional tone. Brief reviews (e.g., “Great experience!”) or purely logistical (e.g., price or parking details) were excluded. The sample size was determined based on data saturation principles, where additional reviews began to repeat existing patterns without contributing new conceptual information.

The decision to incorporate UGC as a primary data source was grounded in its capacity to capture participants’ unfiltered, emotionally rich reflections on their Templestay experiences. Compared to structured interviews or surveys, UGC offers access to spontaneous, narrative expressions that reveal how visitors frame wellness, ritual, and transformation in their own words. This is particularly relevant for a symbolic interactionist approach, as online reviews function as micro-narratives where meaning is constructed and shared publicly. The combination of TripAdvisor and Google reviews allowed for both international and domestic perspectives, while guestbook entries provided more immediate, in situ reflections. This triangulation across UGC types enhanced the credibility and depth of the dataset and supported the inductive goals of the Grounded Theory methodology. All UGC was collected from publicly available platforms and anonymized to protect the identity of contributors, following established guidelines for digital ethnographic research.

A bilingual researcher with cultural expertise translated all Korean-language reviews and subsequently verified by a native speaker for accuracy and nuance. To enrich the corpus with in situ expressions of experience, 150 handwritten guestbook entries from Beomeosa Temple were transcribed and translated by a bilingual academic with familiarity in both monastic vocabulary and intercultural research. Finally, 16 international participants responded to open-ended qualitative surveys that explored their motivations, reflections, and perceived outcomes from the Templestay program.

This multi-source, multilingual approach enhances the validity of the findings by integrating diverse communicative modes, digital, analog, and survey-based, and striking a balance between temporal immediacy and retrospective reflection. The inclusion of guestbooks offered proximity to the lived moment of the experience, while online reviews and survey responses allowed for more reflective, narrativized accounts.

While detailed demographic data were limited due to the anonymized nature of public online reviews, information such as nationality, gender references, and contextual cues (e.g., family travel, solo retreats, expat or tourist identities) was noted when discernible. The Google review sample included a diverse mix of participants from North America, Europe, and Southeast Asia. Among the 16 qualitative survey respondents, ten were female and six were male, aged between 25 and 55, with nationalities including the United States, Canada, the UK, and Australia. Korean-language reviews provided insights from both older adult and youth demographics, often written by domestic tourists or participants visiting as part of university or family groups.

3.2. Theoretical Framework and Analytical Procedure

This study employed a constructivist Grounded Theory approach [49], allowing for the inductive development of thematic categories derived directly from participants’ narratives. This methodology facilitated an emergent and data-driven analysis, allowing for rich interpretation of lived experiences within the temple stay context. Complementing this, Symbolic Interactionism provided a critical interpretive framework, positioning wellness practices as socially constructed interactions imbued with symbolic meaning [16,50].

Symbolic Interactionism was particularly effective in elucidating how participants imbued ritualized practices—such as communal chanting, mindful eating, and silent meditation, with deep emotional and cultural significance. These practices were not merely performative acts but were experienced as meaningful engagements that redefined participants’ relationships with health, spirituality, and social belonging. Accordingly, the temple setting emerged as a dynamic space for the co-construction of symbolic worlds, wherein wellness was enacted not solely as an individual endeavor, but as a collective, cultural, and emotional process. This interpretive stance aligns with sustainability discourses that emphasize holistic well-being, cultural preservation, and community engagement.

Data analysis followed the three-stage coding procedure characteristic of Grounded Theory. In the open coding phase, broad conceptual categories, such as contemplative techniques, conscious consumption, and emotional healing, emerged inductively from participants’ language and reflective sentiments. These codes captured the psychological and symbolic dimensions of temple life. During the axial coding phase, these initial codes were restructured into broader thematic domains, including spiritually motivated travel, cultural tourism, and meta-emotional tourism, reflecting interconnected processes of personal transformation, cultural immersion, and affective regulation. The final phase, selective coding, involved synthesizing these axial categories into an overarching interpretive narrative.

The progression from open to selective coding was not linear but iterative, with themes evolving as categories were revisited and refined. Axial coding allowed for the constant comparison of participant narratives across languages and platforms, leading to refined relational categories. For example, a frequently co-occurring set of open codes, such as “deep breathing”, “release”, and “bodily lightness”, coalesced into the axial theme “emotional restoration through embodied mindfulness”. These iterative connections supported the development of rich, layered interpretations in the selective coding stage.

This narrative was designed to answer the study’s core research questions while remaining theoretically grounded in the integration of Constructivist Grounded Theory, Symbolic Interactionism, and the WTM [11]. This triangulated framework provided a comprehensive lens through which to analyze the intersection of wellness, cultural meaning-making, and sustainable tourism practices.

To improve methodological transparency, a detailed coding protocol was developed and is included in Appendix A. During open coding, each line of text was examined for emergent concepts using gerunds to capture actions and processes (e.g., seeking calm, navigating cultural boundaries, releasing emotional tension). These codes were not pre-set but generated inductively from the data corpus.

In the axial coding phase, the initial codes were grouped based on causal conditions, contextual features, and participant intentions. For instance, codes such as mindful breathing, letting go, and reflecting on mortality were linked under the axial category of meta-emotional tourism.

The final selective coding process synthesized these axial categories into core themes that answered the study’s research questions. One example of a core theme was: Wellness as Cultural Performance, which integrated physical, symbolic, and emotional subthemes across different participant types. To enhance analytic transparency, the full coding progression—from initial gerund-based codes to final theme development—is visually mapped in Figure 1.

A sample coding tree representing the open-to-axial process is provided in Appendix B, showing the thematic progression from raw data to conceptual abstraction.

To manage the volume and complexity of the data, NVivo 14 software was employed for qualitative data management and visualization. The software enabled efficient organization of multilingual text and supported sophisticated queries on code co-occurrence, sentiment clustering, and theme distribution across participant subgroups.

In Figure 2, a word cloud represents the most prominent open codes identified through NVivo across three data sources: 200 TripAdvisor and Google reviews, 150 handwritten guestbook entries, and 16 qualitative surveys. Frequently appearing terms—such as silence, gratitude, chanting, and emotional healing—reflect recurring participant themes related to wellness and ritual. This visual synthesis captures both the affective resonance and symbolic density of the dataset, illustrating the analytic continuity between open coding and subsequent thematic interpretation.

NVivo 14 software supported the coding and thematic organization process in several key ways. The open codes were initially tagged within NVivo using its node structure, with each node representing a discrete participant sentiment or behavior (e.g., “silence as healing”, “gratitude after chanting”). During axial coding, node hierarchies were created to cluster related open codes under broader categories. The matrix coding function and co-occurrence queries identified patterns across language groups and sources. NVivo’s visualization tools, including code frequency charts and thematic cluster maps, supported the refinement of

Table 1. Themes and Subthemes of Participant Experiences in Korean Templestay Programs.

No.	Theme	Subthemes	Description
1	Cultural Immersion and Learning	Exposure to Buddhist Practices	Participants engaged deeply with Korean traditions, Buddhist customs, and temple etiquette.
		Engagement with Monastic Life	Immersion in monastic routines and cultural practices shaped participant experiences.
2	Spiritual Growth and Reflection	Mindfulness and Presence	Guests described moments of inner awakening and meditative clarity.
		Self-awareness and Healing	Experiences fostered self-awareness and emotional or spiritual healing.
3	Emotional and Psychological Healing	Stress Relief and Emotional Detox	Participants reported reduced stress and emotional release during the program.
		Personal Transformation	Many experienced mental restoration and transformative personal growth.
4	Physical Environment and Setting	Connecting to Nature	The natural mountain landscape contributed to a calming, sensory-rich experience.
		Sacred Space Aesthetic	Temple architecture enhanced the spiritual and esthetic experience.
5	Interactions with Monks and Staff	Monks as Spiritual Guides	Meaningful exchanges with monks and nuns shaped participants’ understanding.
		Hospitality and Warmth of Staff	Coordinators’ warmth and hospitality increased participants’ comfort.
6	Daily Activities and Structure	Balance Between Structure and Freedom	Organized schedules provided discipline while allowing personal exploration.
		Participatory Engagement	Activities like meditation, chanting, and martial arts were accessible and engaging.
7	Meals and Mindful Consumption	Mindful Eating Practice	Temple food and eating rituals encouraged reflection on the importance of nourishment and simplicity.
		Healthy Plant-Based Cuisine	Plant-based meals support health and mindful consumption.
8	Cross-Cultural Insights	Korean/International	Participants noted shared values across cultures in rituals and reflective practices.
		Similarities/Differences	Participants noted similar psychological and emotional benefits. Korean visitors emphasized healing and cultural continuity, while non-Korean participants framed their stay as spiritual exploration or novelty.

by making visible the most salient conceptual linkages across subthemes.

All online reviews analyzed in this study were publicly available. Following established ethical standards for digital ethnographic research, no personally identifiable information was collected, and all excerpts were anonymized in line with scholarly guidelines on the use of user-generated content [51,52].

Comprehensive coding protocols are detailed in Appendix A and Appendix B. To visually demonstrate the inductive emergence of key codes, Figure 2 presents a word cloud derived from NVivo analysis, highlighting the most frequently coded concepts across all data sources. This figure serves as a visual bridge between the coding process and the thematic findings that follow in Section 4.

4. Findings

This section presents the results of a thematic analysis conducted on a diverse dataset composed of multilingual and multimodal qualitative sources. These included 614 TripAdvisor and 4032 Google Reviews, purposively sampled to 200 entries each, as well as 150 handwritten guestbook entries and 16 semi-structured interviews with international and Korean participants in the Beomeosa Templestay program. Data was analyzed using grounded theory methodology, proceeding through open, axial, and selective coding phases. The process was informed by the WTM [11], which emphasizes the interrelation of physical, psychological, and spiritual dimensions in wellness travel.

Eight primary themes were identified, each representing a core aspect of the Templestay experience, with 16 corresponding subthemes that highlight the nuanced meanings attributed to these experiences. These findings illustrate how participants encountered Korean Buddhist values not only intellectually, but also experientially, through rituals, landscapes, and interpersonal interactions.

4.1. Cultural Immersion and Learning

In direct response to the study’s inquiry into how Templestay fosters intercultural understanding and participant well-being, this section analyzes ritual participation as a medium for embodied cultural learning. Both Korean and non-Korean participants encountered Korean Buddhist values not only intellectually but experientially, through sensory immersion in touch, sound, repetition, and stillness.

For international participants, the rituals were described as transformative engagements with cultural otherness. Activities such as donning monastic robes, eating in silence, and participating in tea ceremonies were not perceived merely as touristic novelties but as immersive encounters that enabled them to “live like a monk”. One non-Korean participant reflected, “the Tea Ceremony that we finished with was really interesting—to learn the why and not just participate. I would HIGHLY recommend a temple stay”, illustrating the enthusiasm derived from participatory learning and symbolic depth. Another noted, “eating in silence taught me more than I expected”, pointing to the profound introspection made possible by even the most basic elements of monastic life.

By contrast, Korean participants often framed these same practices as opportunities for cultural reawakening. The rituals, while familiar, took on new emotional significance within the temple’s contemplative environment. As one guest shared, “watching the monks chant was unexpected but so moving”, highlighting how ritual familiarity was recontextualized into affective depth. Another remarked, “we lived the life of a monk for a day”, emphasizing the performative aspect of ritual participation and its power to cultivate a renewed sense of cultural identity.

Across both groups, participants uniformly expressed appreciation for the physical and atmospheric environment of the temple. The tranquil setting, sacred architecture, and devotional ambiance amplified the sensory and emotional dimensions of the experience. One guest remarked on the “beautiful, spiritual Buddhist temple in a serene, scenic setting…the buildings are beautifully decorated, and the atmosphere is spiritual”, while another emphasized, “the seriousness of the Buddhist devotees who live and study here is palpable”.

These findings reinforce those of [2,53], who emphasize that meaningful outcomes in cultural tourism emerge not from superficial exposure, but from symbolic immersion. As ref. [54] argues, participant satisfaction derives from depth of engagement rather than the quantity of activities. From a Symbolic Interactionist perspective, the rituals function as identity performances, situated acts through which both Korean and international participants negotiate their belonging, reflect on their self-concept, and engage in the emotional co-construction of meaning. The Templestay experience, therefore, transcends passive observation and positions visitors as active participants in a ritual ecology that fuses culture, self-awareness, and communal symbolism.

4.2. Spiritual Growth and Reflection

Spiritual reflection emerged as a core theme in participants’ narratives, encompassing experiences of ritual engagement, emotional release, and personal transformation. Both Korean and non-Korean participants described Templestay not simply as a cultural excursion but as a structured spiritual encounter grounded in disciplined practices and contemplative stillness.

Ritual Engagement was a recurrent subtheme across participant testimonies. Many guests described their encounters with Zen meditation, 108 bows, and chanting as physically demanding yet spiritually rewarding. For Korean participants, these practices often held familiar significance, evoking memories of early temple visits or traditional family customs. One participant reflected, “bowing 108 times was exhausting on the body, yet refreshing to the mind”, underscoring the dual nature of ritual as both ascetic and restorative. Non-Korean participants, encountering such rituals for the first time, framed them as embodied gateways to mindfulness. “Zen meditation helped me calm my racing mind”, shared one guest, while another noted, “there are quite a lot of bows that you do…I actually found the 108 was not too bad because you kind of get into a groove”, revealing how the rhythm of ritual softened physical discomfort and fostered communal presence.

Environmental factors amplified these effects. Guests frequently cited the serene atmosphere, fog-draped mountains, and sacred architecture as contributors to their meditative state. One described the temple as “a classic Asian art scene”, where chanting in shrine rooms blurred the line between esthetic beauty and spiritual transcendence. Rituals such as bead-stringing, meditation, and silent meals were repeatedly named as liminal experiences, ones that transcended ordinary consciousness and invited reflection on impermanence, discipline, and reverence.

The second subtheme, Self-Transformation, encompassed more explicitly psychological and emotional processes. Participants frequently reported enhanced clarity, emotional release, and a renewed sense of purpose after completing ritual sequences. One Korean guest noted, “I felt spiritually lighter after leaving the temple”, while a non-Korean visitor stated, “meditation sessions helped me clear my mind completely; it was genuinely healing”. Such reflections suggest that Templestay rituals served as emotional stimulus control mechanisms, helping participants manage stress through symbolic and embodied engagement. Importantly, these effects were not uniform but culturally inflected, where Korean guests tended to interpret transformation through ancestral and communal continuity, non-Koreans more often described emergent or exploratory spiritual identities.

These findings highlight Templestay’s unique capacity to promote cross-cultural symbolic engagement. Through ritual repetition, participants enacted identity performances [16], using culturally coded practices to recalibrate their internal states. Whether perceived as heritage reconnection or novel mindfulness, the rituals offered shared symbolic vocabularies that cut across linguistic and cultural divides.

Spiritual reflection was a universal yet culturally mediated dimension of the Templestay experience. Korean participants emphasized ritual repetition, particularly the 108 prostrations, as a form of emotional cleansing and stress release. Non-Korean guests, by contrast, approached these same practices with curiosity, often describing meditation and bowing as gateways to mindfulness and heightened presence. As one visitor remarked, “the archery, meditation, and martial arts were a delightful and engaging introduction to the ways of this temple”.

From a symbolic interactionist lens, these rituals served as stages for identity work. Korean participants reaffirmed cultural continuity, while non-Koreans constructed emergent spiritual selves through novel engagements. Turner (1969), as cited in [55] concept of liminality helps frame these experiences as moments of communitas, where cultural boundaries are suspended and shared humanity surfaces. Embodied practices like Seonmudo exemplified this intersection of spirituality and physicality, creating a form of “moving meditation” [56].

Participants’ reflections affirmed the program’s motto: “Finding Your True Self”. Whether motivated by healing or cultural exploration, guests experienced Templestay as a structured, symbolic environment for spiritual recalibration.

4.3. Emotional and Psychological Healing

Emotional and psychological restoration emerged as a central dimension of the Templestay experience, particularly for participants navigating stress, grief, or burnout. Rather than framing the program as mere relaxation, many visitors described it as an introspective journey, an opportunity to recalibrate emotionally and reconnect with neglected dimensions of the self. This theme was evident across both Korean and non-Korean participants, though often expressed in culturally distinct registers.

Korean participants articulated a deep sense of relief and recovery, often tied to the program’s quietude, structured simplicity, and monastic rituals. One guest, a medical professional working in intensive care, offered a pointed reflection: “After working as an ICU nurse, this was the rest I needed”, signaling the role of Templestay as a sanctuary from professional exhaustion. The profound stillness of the temple setting, combined with its symbolic structure, facilitated emotional decompression and psychological clarity.

International guests echoed similar outcomes, often framing them as emotional catharsis or “mental reset”. One visitor stated, “I came to let go—and I did”, while another remarked, “This stay made me realize I’d been ignoring myself”, highlighting how Templestay facilitated delayed self-recognition and emotional unburdening. These moments were frequently attributed to the interplay of silence, natural scenery, and guided rituals such as meditation and mindful eating. One participant summarized the effect succinctly: “I felt emotionally balanced after just one day; it’s amazing how restorative the temple atmosphere was”.

Several guests reflected on the long-term impact of the experience. One Korean participant shared, “I’m leaving with a new perspective on life”, indicating the temple setting encouraged not just temporary relief but deeper shifts in perception. Similarly, another visitor noted, “I arrived feeling mentally drained but left completely refreshed and peaceful”, emphasizing the contrast between pre-arrival fatigue and post-experience renewal.

Taken together, these testimonies suggest that emotional breakthroughs during Templestay were not accidental but intentionally structured through contemplative practice and environmental design. Guided rituals, such as silent meals, walking meditation, and Seonmudo, were repeatedly cited as mechanisms for stillness-aided processing of emotional residue. The temple’s spatial esthetics, with its integration of nature and sacred architecture, further amplified participants’ sense of emotional containment and safety.

In sum, the Templestay experience functioned not merely as a break from routine, but as a culturally embedded form of emotional healing. The combination of structured silence, symbolic ritual, and environmental calm facilitated emotional self-care and psychological renewal, aligning closely with the goals of wellness tourism and culturally rooted therapeutic environments.

Healing, both emotional and psychological, emerged as a central theme, especially for Korean participants who entered the program amid burnout, grief, or professional stress. The temple’s tranquil environment and contemplative rituals offered a sanctuary for emotional release. One ICU nurse noted, “this was the rest I needed”.

International visitors, though less explicit, also described Templestay as a “mental reset”, a reprieve from digital overstimulation and daily routine. The convergence of silence, nature, and minimal distraction created an atmosphere conducive to introspection and emotional clarity. These observations align with Zen’s experiential epistemology, where meaning arises through direct engagement rather than abstract reasoning [57].

Empirical studies support these findings. Templestay participation has been linked to reduced stress, improved mood, and enhanced self-efficacy [58,59]. Meditation practices rooted in Zen tradition, such as shikantaza, offered not only spiritual insight but psychological benefits. These outcomes affirm Templestay’s relevance in a post-pandemic world increasingly oriented toward mental wellness.

4.4. Physical Environment and Setting

Across cultural groups, participants consistently emphasized the healing and emotionally restorative impact of the Templestay’s natural and architectural environment. The tranquil landscapes, sacred esthetics, and spatial arrangement of Beomeosa Temple were described not only as visually impressive but as central to the wellness experience. Both Korean and international guests expressed deep appreciation for how the environment fostered calmness, clarity, and a heightened sense of spiritual presence. Two subthemes emerged prominently: Connection to Nature and Sacred Space Aesthetics.

Connection to Nature referred to participants’ affective responses to the surrounding ecology—mountain ranges, forest paths, and open sky. Many visitors described the environment as an active agent in their psychological restoration. A Korean participant reflected, “the morning mountain view took my breath away”, highlighting how the alpine setting contributed to a sense of awe and clarity. Similarly, an international visitor noted, “walking the temple paths brought me calm”, attributing their emotional recalibration directly to the sensory qualities of the space. Others cited clean air, birdsong, and seasonal weather as facilitators of meditation, reflection, and inner stillness. “Nature around the temple made the experience calming and rejuvenating”, one guest shared, illustrating the way biophilic elements contributed to stress reduction and contemplative presence.

Sacred Space Aesthetics encompassed participants’ appreciation for the temple’s architectural harmony and historical preservation. The interplay between physical structures and the surrounding landscape was described in terms of balance, serenity, and sacred resonance. A Korean visitor captured this dynamic, stating, “the foggy weather made it feel like I was in a painting”, evoking a moment where natural and built elements merged into a spiritually immersive experience. A non-Korean participant echoed this sentiment, noting, “the temple is pretty, well restored”, emphasizing the care taken in maintaining historical and spiritual authenticity. These responses affirm that the physical setting is not a passive backdrop but an active dimension of the wellness encounter.

Beyond esthetic admiration, participants repeatedly linked the temple’s environment to their emotional and cognitive well-being. Natural elements were seen as amplifiers of meditative depth and stress relief. “The beautiful natural surroundings enhanced my meditation practice; my stress melted away”, one participant reflected, suggesting that the therapeutic potential of the environment extends beyond symbolic or visual impact into measurable shifts in emotional state.

These findings suggest that participants perceived Beomeosa Temple as a therapeutic landscape, a space where ecological design and sacred architecture converge to facilitate psychological and spiritual healing. The integration of environmental beauty, sacred symbolism, and spatial quietude fostered conditions for introspection and renewal, aligning wellness tourism principles that prioritize ecological embeddedness and experiential mindfulness.

4.5. Interactions with Monks and Staff

Participants consistently described their interactions with monks and temple staff as among the most memorable and emotionally impactful elements of the Templestay experience. These relational encounters extended beyond the functional aspects of the program to foster a sense of psychological safety, emotional openness, and cross-cultural connection. Whether Korean or international, guests expressed appreciation for the warmth, humility, and sincerity they encountered, describing these human relationships as essential to their spiritual and emotional journey. Two interrelated subthemes emerged within this domain: Monks as Spiritual Guides and Hospitality and Warmth of Staff.

Under Monks as Spiritual Guides, participants described monastics not only as facilitators of ritual but as sources of gentle wisdom and embodied presence. One Korean participant reflected, “The monk’s warmth made the experience unforgettable”, signaling the emotional resonance of these encounters. For non-Korean guests, the humility and informality of the monks came as a pleasant surprise. As one international visitor noted, “he didn’t just talk—he connected”, highlighting the ability of monastic interaction to transcend cultural boundaries and foster shared understanding. These moments were not perceived as instructional or hierarchical but instead as relational, built on mutual attentiveness and quiet compassion.

The second subtheme, Hospitality and Warmth of Staff, captured the affective labor of temple staff members, whose sincerity and attentiveness contributed to the overall atmosphere of care. A Korean guest shared, “everyone was so helpful, kind, and respectful”, reinforcing the holistic sense of nurture that extended beyond religious instruction. A non-Korean participant remarked, “their sincerity came through in every moment”, suggesting that the authenticity of the staff’s hospitality played a crucial role in shaping their perception of the temple environment. These comments echo broader themes of emotional security and belonging, which many guests linked to the quality of human connection they experienced during their stay.

Across narratives, participants described these interactions as emotionally soothing and psychologically supportive. Several noted how conversations with monks encouraged mindfulness and inner calm. One guest shared, “the monks’ kindness and gentle wisdom made the entire stay deeply comforting”, while another stated, “talking to the monks really brought a lot of calmness and mindfulness”. These reflections underscore how human presence, when grounded in compassion and spiritual attentiveness, can act as a powerful catalyst for emotional regulation and personal insight.

Moreover, these relational dynamics cultivated a sense of collective healing, complementing the individual focus of silent meditation or personal reflection. Guests often left feeling not only personally restored but also socially connected. The monks and staff created a relational climate that supported emotional openness, encouraged vulnerability, and helped dissolve the boundaries between host and guest.

Taken together, these findings suggest a relational dimension of wellness that remains underexplored in the wellness tourism literature. Beyond personal retreat, the Templestay served as a space for social wellness, where compassion, presence, and emotional attunement were central to participants’ experience. In this way, the temple functioned not only as a site of introspection but also as a community of care, where human connection itself became a form of spiritual practice and a means of emotional renewal.

4.6. Daily Activities and Structure

Participants across cultural groups consistently praised the Templestay program’s integration of structured daily rituals with space for individual reflection. Rather than perceiving the schedule as rigid or over-determined, guests described the rhythm of activities, meditation, chanting, martial arts, and periods of rest as grounding, restorative, and spiritually meaningful. Two primary sub-themes emerged: Balance Between Structure and Freedom and Participatory Engagement.

Under Balance Between Structure and Freedom, guests emphasized the way that pre-planned routines encouraged focus without imposing pressure. One Korean participant reflected, “the schedule was well-organized but never rigid”, underscoring the gentle pacing that mirrored the ethos of the monastic setting. For international participants, this slower tempo contrasted sharply with the high-speed rhythms of modern life. As one guest put it, “there was room to breathe and reflect”, capturing the therapeutic value of an intentionally decelerated environment. This flexible structure was viewed as a key contributor to cognitive clarity, emotional balance, and an increased capacity for self-regulation. Another visitor summarized, “the structured routine—meditation, chanting, martial arts—gave my day purpose and cognitive improvement”.

The second sub-theme, Participatory Engagement, captures the emotional and symbolic resonance of hands-on rituals such as 108 prostrations, tea ceremonies, Seonmudo (Zen martial arts), and stringing prayer beads. These repetitive, embodied practices functioned as culturally embedded tools for spiritual connection and self-awareness. One non-Korean guest described Seonmudo as “a moving meditation”, referring to its combination of posture, breath, and focus. A Korean participant similarly shared, “stringing prayer beads was a moving experience”, reflecting the intimate, meditative rhythm of the act. For many, these participatory rituals offered access to Buddhist values through the body, providing insight not through didactic instruction but through mindful repetition.

Guests described how even unfamiliar activities took on deep emotional meaning. A non-Korean participant remarked, “during the stay, you get to know more about the life of a monk and Buddhism, and you do 108 bows (tough for your knees!) and meditate”, emphasizing both the physical challenge and the spiritual insight gained from full immersion in temple routines. Another participant reflected, “participating in daily rituals grounded me, providing structure and clarity that I didn’t know I needed”, suggesting that formality in daily activity served not just symbolic but functional purposes for emotional stability and wellness.

Overall, the daily schedule was not simply a logistical tool but a ritual framework that supported participants’ psychological transformation and spiritual reflection. The intentional design of the Templestay program, anchored by consistent rhythms and culturally significant practices, offered both domestic and international guests a structured yet open-ended space for inner recalibration.

4.7. Vegetarian Monastic Meals and Mindful Consumption

Participants consistently described the Templestay’s silent, plant-based meals as among the most memorable and transformative aspects of the program. These culinary experiences transcended nourishment, becoming meditative practices rooted in reflection, gratitude, and ethical awareness. The absence of conversation during meals was not perceived as restrictive; instead, it fostered a heightened awareness of the food, body, and environment. Two subthemes emerged within this category: Mindful Eating Practice and Healthy Plant-Based Cuisine.

Under Mindful Eating Practice, participants highlighted how eating in silence deepened their sensory awareness and emotional presence. One Korean guest reflected, “eating in silence was a beautiful experience”, underscoring the sacredness of meal rituals and the contemplative atmosphere they fostered. For many non-Korean visitors, the experience was unexpected yet impactful. “The food was impeccable…and I reflect on my gratitude”, shared one guest, revealing how the ritual act of eating without distraction prompted emotional introspection and ethical reflection. Participants commonly reported that the structured stillness allowed them to savor textures, notice preparation details, and contemplate the labor and intention behind each dish, transforming the act of eating into a moment of mindfulness.

The second subtheme, Healthy Plant-Based Cuisine, captured the symbolic and somatic dimensions of the temple diet. The simplicity of the meals, typically composed of rice, tofu, seasonal vegetables, and fermented side dishes, was not perceived as austere but as nourishing and intentionally crafted. One Korean guest described the meals as “very simple, yet nourishing and thoughtful”, highlighting the alignment between dietary restraint and Buddhist principles. A non-Korean participant added, “Everything was truly delicious”, noting the freshness and variety of the offerings despite the absence of meat, processed foods, or stimulants. Another guest shared a humorous yet appreciative moment: “The stew was a bit more spicy than I’m used to, which made me cough and splutter a bit”, reflecting the sensory novelty and cultural learning embedded in temple cuisine.

These experiences were not confined to the temple setting. Many participants reported carrying the principles of mindful consumption, moderation, gratitude, and attentiveness, into their lives after the Templestay. As one guest explained, “Monastic meals taught me to eat slowly, savoring each bite, which improved my digestion and awareness”, demonstrating how the ritual of mindful eating extended into physical wellness. Another visitor noted, “I never realized how mindfully eating could significantly improve my overall sense of wellness”, highlighting the role of food in cultivating emotional regulation and intentional living. These reflections suggest that the practice of mindful eating within the Templestay framework serves not only as a cultural ritual but as a wellness intervention aligned with contemporary trends in sustainable tourism and dietary consciousness.

Altogether, the Templestay’s meal rituals, particularly practices like baru gongyang—functioned as immersive acts of ethical and emotional alignment, reinforcing Buddhist values of non-attachment, moderation, and reverence for life. Through these quiet, collective practices, guests accessed wellness not through consumption in the traditional sense, but through awareness, simplicity, and restraint.

4.8. Cross-Cultural Insights and Interpretive Differences

The data revealed that while participants engaged in the same rituals and program structures, their motivations and interpretations were shaped by distinct cultural logics. Korean and non-Korean guests participated in similar practices, such as meditation, chanting, and silent meals. However, they ascribed divergent meanings to those experiences based on their sociocultural backgrounds and internalized values.

For Korean participants, the Templestay functioned as a restorative encounter with heritage. Many described the experience as a return to traditional values and a respite from the emotional strain of urban life. Motivation is often centered on emotional healing, cultural reconnection, and the need to recharge from work-related stress or family obligations. One pattern observed was the use of language evoking therapeutic renewal; participants described the experience as “healing”, “grounding”, and “recharging”, suggesting that the temple was seen not merely as a sacred space, but as a cultural haven for introspective restoration.

In contrast, international participants more frequently articulated their motivations through the lens of personal discovery, spiritual curiosity, and cultural novelty. Templestay offered a rare opportunity to access a spiritual tradition distinct from their own, and many approached rituals such as bowing or silent meals as mindfulness-based practices rather than strictly religious expressions. Words such as “awakening”, “resetting”, and “eye-opening” were commonly used, signaling that for these participants, the experience was transformative in terms of expanding worldviews and challenging habitual ways of being.

Despite these cultural divergences in meaning-making, both groups consistently reported similar emotional and psychological benefits: enhanced tranquility, inner clarity, and a sense of reconnection. These parallel outcomes suggest that the Templestay program provides a flexible symbolic space, which might be termed a transcultural ritual platform, where participants project culturally informed needs but arrive at shared experiential resolutions.

Two interpretive patterns underpin this theme. First, cultural frameworks shape the meaning of shared ritual. For Korean guests, communal rituals fostered a sense of social belonging and continuity; for non-Koreans, the same rituals functioned as individualized acts of contemplation. Second, linguistic and symbolic interpretation differed subtly but significantly across groups. Where one group saw “reconnection”, another perceived “exploration”. One emphasized structured guidance, while the other embraced open-endedness.

These findings affirm prior research on wellness tourism and cultural adaptation. For example, studies show that overseas Koreans often approach Templestay as a route to cultural rediscovery, whereas local Koreans seek therapeutic quietude, and international participants prioritize immersive novelty. The layered interpretations emerging from these narratives highlight Templestay’s dual role as both a site of cultural transmission and a medium for globalized spiritual inquiry.

These findings provide a foundation for the interpretive analysis that follows in the Discussion Section 5, where the symbolic, emotional, and intercultural dimensions of Templestay are more fully examined.

5. Discussion

5.1. Cultural Immersion Through Embodied Ritual

The findings of this study provide deeper insight into how Templestay programs operate as sites of sustainable wellness tourism through symbolic rituals, intercultural connections, and embodied reflection. This section synthesizes the eight experiential themes into broader interpretive categories and maps them to the study’s theoretical frameworks: Grounded Theory, Symbolic Interactionism, and the WTM.

In direct response to the study’s inquiry into how Templestay fosters intercultural understanding and participant well-being, this section explores ritual participation as a medium for embodied cultural learning. Both Korean and non-Korean participants encountered Korean Buddhist values not only intellectually but experientially, through touch, sound, repetition, and stillness.

International guests frequently described donning monastic robes, eating in silence, and engaging in tea ceremonies as more than novel activities; they were immersive experiences of “living like a monk”. As one participant expressed, “we lived the life of a monk for a day”. These performative acts deepened emotional and sensory connection to Korean ethics of humility, discipline, and reverence.

For Korean participants, these same rituals provoked what might be called cultural reawakening. Some recalled childhood visits to temples, while others reconnected with cultural or spiritual roots. One participant noted, “watching the monks chant was unexpected but so moving”, indicating that habitual rituals gained new resonance in the contemplative environment.

These findings align with prior research by [2,53], which underscore the significance of immersive participation in cultural tourism. Notably, ref. [54] contends that visitor satisfaction stems less from superficial exposure and more from the depth of symbolic engagement. Viewed through the lens of symbolic interactionism, such rituals become performative acts of identity—contexts in which both domestic and international participants co-construct a sense of belonging through embodied cultural practices.

5.2. Spiritual Growth and Reflection

Spiritual reflection was a universal yet culturally mediated dimension of the Templestay experience. Korean participants emphasized ritual repetition, particularly the 108 prostrations, as a form of emotional cleansing and stress release. Non-Korean guests, by contrast, approached these same practices with curiosity, often describing meditation and bowing as gateways to mindfulness and heightened presence. As one visitor remarked, “the archery, meditation, and martial arts were a delightful and engaging introduction to the ways of this temple”.

Interpreted through the lens of symbolic interactionism, these rituals functioned as dynamic arenas for identity formation. For Korean participants, they reaffirmed a sense of cultural continuity and rootedness; for international visitors, they facilitated the crafting of emergent spiritual identities through unfamiliar yet meaningful engagements. Drawing on Turner’s (1969) notion of liminality, these encounters can be seen as moments of communitas—temporary suspensions of normative boundaries in which participants experience a shared sense of humanity [55]. Practices such as Seonmudo embodied this fusion of the spiritual and the physical, exemplifying what [56] describes as a form of ‘moving meditation’.

Participants’ reflections affirmed the program’s motto: “Finding Your True Self”. Whether motivated by healing or cultural exploration, guests experienced Templestay as a structured, symbolic environment for spiritual recalibration.

5.3. Emotional and Psychological Healing

Healing, both emotional and psychological, emerged as a central theme, especially for Korean participants who entered the program amid burnout, grief, or professional stress. The temple’s tranquil environment and contemplative rituals offered a sanctuary for emotional release. One ICU nurse noted, “this was the rest I needed”.

International visitors, though less explicit, also described Templestay as a “mental reset”, a reprieve from digital overstimulation and daily routine. The convergence of silence, nature, and minimal distraction created an atmosphere conducive to introspection and emotional clarity. These observations align with Zen’s experiential epistemology, where meaning arises through direct engagement rather than abstract reasoning [57].

Empirical studies support these findings. Templestay participation has been linked to reduced stress, improved mood, and enhanced self-efficacy [58,59]. Meditation practices rooted in the Zen tradition, such as shikantaza, offer not only spiritual insight but also psychological benefits. These outcomes affirm Templestay’s relevance in a post-pandemic world increasingly oriented towards mental wellness.

5.4. Physical Environment and Setting

The temple’s natural and architectural environment played a crucial role in shaping the guest experience. Korean visitors often described the landscape using poetic metaphors, while international guests praised the visual harmony of temples within natural surroundings. Two subthemes emerged: Connection to Nature and Sacred Space Aesthetics.

Natural elements such as mist, birdsong, and sunrise were cited as emotionally restorative. Built features, wooden carvings, courtyards, and pagodas elicited appreciation for cultural heritage. These findings resonate [60]’s concept of therapeutic landscapes and [61] Attention Restoration Theory. The integration of natural and sacred esthetics created a shared environment for mental restoration and spiritual reflection.

5.5. Interactions with Monks and Staff

Human interaction, particularly with monks, emerged as a significant aspect of the Templestay experience. Korean guests viewed monks as embodiments of Buddhist humility. Non-Korean visitors frequently expressed surprise at the monks’ warmth and informality, characterizing these encounters as deeply moving and emotionally transformative.

These interactions transcended cultural scripts. A Korean guest shared, “The monk’s warmth made the experience unforgettable”, while an international visitor remarked, “He did not just talk—he connected”. Staff kindness also reinforced emotional security and satisfaction.

Though under-researched, these relational dynamics are critical. Ref. [62] classified monks and visitors into four types: “Believers”, “Heritage Guides”, “Novices”, and “Laypersons”, to understand these engagements better. Future research could develop visitor-monk typologies and explore tech-assisted interpretation tools to support inclusive and meaningful interaction.

5.6. Daily Activities and Structure

Both domestic and international participants valued the program’s balance of structure and flexibility. Set routines, chanting, meditation, and Seonmudo were described as grounding and restorative. The pacing struck a balance between discipline and ease.

Korean guests found that the structure deepened their appreciation for monastic life, while international guests experienced it as a refreshing contrast to the fast-paced modern world. Quotes such as “the schedule was well-organized but never rigid” and “there was room to breathe and reflect” captured the shared sentiment.

Activities such as 108 bows or tea ceremonies served as participatory rituals, enabling embodied access to Buddhist values. These findings underscore how ritual structure can facilitate both intercultural engagement and psychospiritual regulation.

5.7. Meals and Mindful Consumption

Temple meals, vegetarian, silent, and ritualized, were widely perceived as meditative acts of consumption. Korean participants interpreted this as an extension of cultural ethics: respect, compassion, and simplicity. International guests often expressed surprise at how emotionally restorative silent eating could be.

Meals became sites of mindfulness and ethical reflection. One participant remarked, “the food made me reflect on gratitude”. Practices like baru gongyang formalized these meanings, integrating Buddhist ethics of moderation and non-waste.

These culinary rituals resonate with broader wellness trends. Temple cuisine’s growing popularity, both domestically and abroad, positions it as a bridge between cultural heritage and sustainable wellness tourism [63,64].

5.8. Cross-Cultural Meaning-Making and Interpretations

While Section 4.1 examined ritual as a form of embodied learning, this section explores how participants from different cultural contexts interpreted and reflected upon those rituals. The same symbolic acts took on distinct meanings shaped by cultural frameworks.

Korean participants emphasized the importance of emotional healing, cultural continuity, and social harmony. Templestay served as a reconnection to heritage and an antidote to urban alienation. In contrast, international guests often framed their experiences as personal exploration or novelty, viewing rituals through the lens of mindfulness and transformational learning.

Hofstede’s Cultural Dimensions help explain these patterns [65]. Guests from collectivist cultures valued group rituals and emotional connections, while those from individualist cultures reinterpreted rituals as tools for self-discovery. Cultures high in uncertainty avoidance preferred structured guidance, while those with lower tolerance for uncertainty embraced open-endedness.

Templestay thus operates as a transcultural medium, where culturally embedded acts are refracted through different interpretive logics. This dynamic fosters both intercultural understanding and shared wellness, positioning the program as a globally adaptable ritual space.

5.9. Theoretical Contributions

In response to the research question—how Templestay facilitates intercultural understanding and well-being through ritual, environment, and interaction, this study offers three key theoretical contributions:

First, it extends symbolic interactionism into the realm of ritual-based tourism, illustrating how participants co-construct meaning through bodily engagement. Practices such as bowing and tea ceremonies become symbolic stages where identity, value, and well-being are enacted and negotiated.

Second, it expands the WTM by demonstrating the interdependence of spiritual, emotional, and physical wellness. Templestay does not treat these dimensions as separate; instead, narratives reveal how bodily discomfort (e.g., prolonged silence or bowing) becomes an emotional release, and dietary limits become a form of ethical reflection.

Third, this study identifies the phenomenon of ritual-mediated intercultural wellness to describe how culturally specific symbolic acts—such as meditation, prostration, and communal silence—become catalysts for universally resonant experiences of healing, self-awareness, and cross-cultural empathy. This emergent phenomenon builds upon existing frameworks in transformational tourism (e.g., Refs. [18,66] and spiritual tourism, including recent discussions on the spiritual sustainability of sacred settings [67,68]. In particular, [67] assert that pilgrimage experiences significantly enhance meaning in life and overall life satisfaction, effects moderated by visitors’ spiritual dispositions. Situating Templestay as a liminal space [55], this framework posits that embodied ritual participation can temporarily suspend cultural boundaries, enabling participants from divergent backgrounds to co-create shared wellness outcomes—globally accessible yet deeply rooted in local spiritual traditions.

These findings advance a culturally embedded understanding of wellness tourism that diverges significantly from dominant global paradigms. Whereas Ayurvedic and yoga-based tourism in India foreground therapeutic mind–body harmonization, and Thai wellness offerings often integrate spa culture with meditative practice, the Korean Templestay model prioritizes ritualized asceticism, monastic discipline, and cultural immersion as central vectors of wellness. In contrast to Western wellness retreats—frequently anchored in commercialized comfort, detoxification narratives, and individual self-optimization—Templestays construct wellness through embodied austerity, temporal discipline, and symbolic ritual (e.g., 108 prostrations, dawn chanting). This approach aligns with symbolic interactionist theory, wherein wellness is not merely an outcome but a socially constructed process mediated through symbolic acts, cultural scripts, and situational co-presence. Rather than viewing stress relief or clarity as universal goals, Korean wellness epistemologies emphasize identity reconstruction, moral attunement, and relational belonging. These distinctions underscore the need for a more pluralistic and comparative theoretical framework in wellness tourism scholarship—one that attends to culturally specific modes of meaning-making and their implications for cross-cultural model integration.

6. Conclusions

6.1. Practical Applications

This final section translates the study’s findings into actionable strategies for enhancing the therapeutic, intercultural, and sustainable dimensions of Templestay programs. Drawing on participant narratives and theoretical triangulation, the recommendations aim to maintain spiritual authenticity while addressing the challenges of accessibility, inclusivity, and ethical engagement.

First, to improve interpretive accessibility, program facilitators should provide multilingual, culturally tailored materials that explain rituals, symbolism, and monastic values. Orientation sessions and contextual briefings can help frame the Templestay not as an exotic performance, but as an invitation to respectful immersion. When delivered with cultural humility, such tools can bridge the gap between traditional practice and diverse participants’ worldviews.

Second, differentiated program tracks should be developed to match visitor intentions. Rather than a one-size-fits-all model, temples might offer distinct streams such as silent retreats, spiritual immersion, cultural learning, or ecological mindfulness. This approach enables a deeper alignment between participant motivation and program structure, without compromising the integrity of the ritual.

Third, inclusivity must be prioritized by adapting ritual practices to accommodate varying physical, psychological, or religious needs. For instance, alternatives such as seated bowing or shortened meditation sessions can retain symbolic value while supporting participation across abilities. When framed as invitations rather than obligations, such adaptations can expand access and reinforce the inclusive ethos of the practice.

Fourth, interpersonal engagement with monks and staff proved to be a vital element of the Templestay experience. Facilitating structured interactions, such as Q&A sessions or reflective dialogs, can enrich the emotional resonance of the retreat. Additionally, staff training in trauma-informed care and intercultural communication would deepen trust and support psychological safety.

Fifth, the temple environment itself should be curated as a therapeutic landscape. Initiatives such as digital detox zones, contemplative trails, or designated solitude spaces can further align physical space with emotional recovery. Participants repeatedly described the environment as an active agent in their transformation; its design and stewardship should reflect this function.

Sixth, sustainability education can be more fully integrated into Templestay programs. Workshops on mindful consumption, eco-friendly practices, and Buddhist environmental ethics can connect individual wellness with planetary care. Such programming extends the wellness benefits beyond the individual, reinforcing the Templestay as a model of embodied sustainability.

Seventh, in the post-pandemic era, Templestays are uniquely positioned to support mental health and emotional resilience. Many participants described the experience as a restorative “reset”, offering psychological relief after extended periods of stress, burnout, and social disconnection. To deepen this potential, temples could incorporate resilience-focused elements into their programming—such as guided journaling, mindfulness-based stress reduction (MBSR) practices, and designated quiet zones for reflection and decompression [15,69]. Embedding these practices within ritualized wellness settings aligns with recent research emphasizing tourism’s role in psychological recovery and post-crisis well-being [14,15]. Additionally, training Templestay staff in trauma-informed care and culturally sensitive emotional support would enhance psychological safety, making these programs more inclusive, ethically grounded, and therapeutically impactful.

In summary, these practical strategies demonstrate how Templestay can evolve in form without compromising its spiritual core. A synthesis of these orientations is presented below in

Table 2. Practical strategies for enhancing the intercultural and therapeutic potential of Templestay programs.

Strategy	Description	Intended Outcome
Interpretive Accessibility	Multilingual explanations and contextual briefings	Enhanced cross-cultural understanding and engagement
Program Differentiation	Tracks tailored to healing, spirituality, or cultural learning	Increased personalization and visitor satisfaction
Inclusive Ritual Participation	Adaptations for physical or psychological diversity	Broader access and deeper emotional resonance
Relational Engagement	Structured monk interactions and trauma-informed staff training	Strengthened emotional connection and trust
Environmental Curation	Design of sensory, contemplative spaces	Psychological restoration and enhanced embodiment
Sustainability Integration	Workshops on ethics, consumption, and ecology	Alignment of wellness with environmental values
Psychosocial Recovery and Resilience	Integration of trauma-informed practices, emotional regulation tools, and supportive spaces for reflection	Enhanced post-pandemic mental health, emotional resilience, and psychological safety

.

6.2. Synthesis and Contributions

This study examined how Templestay programs, particularly those at Beomeosa Temple, operate as culturally embedded wellness experiences that promote sustainable, spiritually grounded tourism. Using a narrative-driven approach and a triangulated theoretical framework, it identified eight experiential themes centered around ritual immersion, emotional healing, and intercultural connection.

This study advances theoretical discourse in three key ways. First, it extends symbolic interactionism into the domain of ritualized tourism by illustrating how meaning is co-constructed through embodied, situationally grounded practices. Rather than viewing ritual as static or purely symbolic, the findings demonstrate how participants actively negotiate identity, emotional states, and cultural boundaries through performative engagement with sacred space. Second, the study enriches the Wellness Tourism Model (WTM) by revealing the dynamic interdependence of spiritual, emotional, and environmental wellness within a non-commercial, institutionally anchored setting. This integration foregrounds the role of context-specific moral ecologies and temporal rhythms in shaping wellness outcomes. Third, the research identifies the emergent phenomenon of ritual-mediated intercultural wellness, a process through which structured yet culturally permeable programs—such as the Templestay—facilitate shared affective and symbolic experiences across cultural divides. This phenomenon contributes to ongoing debates on spiritual tourism, sustainability, and the global circulation of wellness practices by emphasizing processual co-creation over standardized outcomes.

The research makes three core contributions. First, it extends symbolic interactionism into ritual tourism, illustrating how meaning is co-constructed through embodied practice. Second, it expands the WTM by showing the interdependence of spiritual, emotional, and environmental wellness in a non-commercial setting. Third, it introduces the concept of “ritual-mediated intercultural wellness” to explain how structured yet adaptable programs, such as Templestay, create shared outcomes across cultural divides.

Practically, the findings provide a roadmap for refining Templestay programs to increase accessibility, maintain authenticity, and embed sustainability more deeply. Templestays exemplify how spiritually rooted tourism can serve individual well-being while promoting cultural continuity and ecological care, making them valuable blueprints for ethical tourism in an age of global uncertainty.

6.3. Limitations and Future Research

While this study provides a robust thematic analysis grounded in a rich corpus of participant narratives, it is not without limitations. The research focuses exclusively on the Beomeosa Templestay program, which constrains the generalizability of the findings. Comparative research across other Templestay sites—both urban and rural—or in transnational contexts such as Japan or Thailand could uncover how doctrinal variation, institutional governance, and geographic setting influence visitor experiences.

Moreover, international participants in this study were treated as a relatively homogeneous group. Future research would benefit from disaggregating these narratives by nationality, spiritual background, prior exposure to Eastern traditions, and travel motivations. Such granularity could reveal more subtle cross-cultural distinctions and further elucidate how spiritual meaning is constructed in context.

Another limitation lies in researcher positionality. As an external academic interpreting a sacred and culturally embedded space, the analysis may reflect outsider biases, particularly in emphasizing psychological and symbolic dimensions over doctrinal or ritual-specific interpretations. Future studies could engage monastic voices more directly, employ collaborative ethnographic methods, or include reflexive co-authorship with Korean practitioners to address these asymmetries.

While self-reported narratives offer rich, affective insight into participant experiences, they also entail inherent limitations. Public-facing platforms such as online review sites are often shaped by positivity bias, as expressions of gratitude or social desirability may influence how participants frame their reflections. Similarly, guestbook entries—typically written immediately following the Templestay—may capture emotional peaks rather than sustained impressions, due to recency effects. The lack of follow-up or dialogic engagement further limits the depth and nuance that structured interviews or ethnographic immersion might elicit. To address these challenges, this study employed triangulation across diverse data sources, including online reviews, handwritten guestbooks, and survey responses, and drew from both Korean and international participants. Even so, the findings are best understood as reflective, situated narratives—inflected by emotion, shaped by cultural frameworks, and embedded within specific experiential contexts—rather than as objective or generalizable claims.

Future research should explore comparative Templestay models across different geographic sites, disaggregate international visitor data by cultural origin, and incorporate biometric or longitudinal data to measure the sustained impact on wellness. As wellness tourism expands, studies like this can help ensure it remains reflective, inclusive, and genuinely transformative.

In terms of methodological advancement, several promising directions emerge. Mixed-methods approaches incorporating biometric or physiological data—such as heart rate variability, cortisol levels, or longitudinal well-being surveys—could yield more empirical insight into the long-term impacts of Templestay participation. Future research might also consider generational cohort analysis to explore how different age groups experience and interpret Templestays, with implications for program design, as distinct cohorts may engage differently with ritual practices, perceptions of healing, and the cultural meanings they attribute to the experience.

While rooted in a single site and qualitative approach, this study identifies broader dynamics at play in the intersection of ritual, wellness, and sustainability. Templestays exemplify how tourism, when thoughtfully structured, can become a vehicle not only for personal well-being but also for cultural preservation and ecological care—key pillars of sustainable development in the tourism sector.