Spirituality Studies 19 Phan Thi Tho et al. Table 5 Satisfaction Scores of The Participants Aspects Average Sat‑ isfaction Percentage SD Assessment 1 Environment: Peaceful, clean, uncrowded space with pleasant, mild weather 4.57 91.33 0.67 Very Good 2 Interpersonal and Communicative Climate: Surrounded by wise teachers, supportive peers, and positive, meaningful conversations 4.5 89.00 0.53 Good 3 Logistical Feasibility: Convenient transportation and welltimed, spacious scheduling 4.57 91.33 0.56 Very Good 4 Nutritional Appropriateness: Wholesome, light, and nourishing food 4.82 96.33 0.45 Very Good 5 Comfort: Comfortable arrangements for sitting, walking, standing, and resting 4.72 94.33 0.49 Very Good Overall Satisfaction 4.63 92.6 Very Good of mindfulness-based interventions are often associated with reductions in burnout and emotional fatigue across diverse populations (Hidajat et al. 2023; Salvado et al. 2021). Interpreting the unusually large pre-post effect sizes. The within‑participant effect sizes observed here (e.g., very large dz for Exhaustion and Cynicism) should be interpreted cautiously in light of the feasibility design. Several features of the study context can inflate immediate pre-post effects in a single‑arm retreat format: (a) outcomes were measured immediately after a highly intensive two‑day intervention, which can capture short‑term peak improvements; (b) participants were self‑selected volunteers with prior meditation experience, increasing receptivity and expectancy; (c) the retreat environment included multiple supportive elements (structured schedule, reduced work exposure, limited phone use, regulated sleep and meals, group support), which may function as contextual co‑interventions; and (d) without a control group, effects may reflect a combination of intervention‑specific change, regression to the mean, and demand/response biases inherent in repeated self‑report. For these reasons, the magnitude of change should be treated as a preliminary signal that warrants replication in randomized controlled designs with follow‑up assessments to test durability and rule out alternative explanations. Beyond numerical changes, transitioning from high-risk mental states to more manageable, adaptive levels may indicate a potential restoration of emotional capacity. Participants appeared to show a broadly consistent pre-post improvement pattern, although the single-arm, immediate post-test design limits causal interpretation and may inflate standardized effect estimates. To further interpret these changes, it is important to consider plausible processes through which WPRM may have alleviated exhaustion. The robust reduction in exhaustion may reflect, in part, the “ethical reframing” unique to sammā-sati. Unlike standard stress management, which focuses on coping with the stressor, the WPRM encourages participants to view their work through the lens of “Right Livelihood” (Pi. sammā-ajiva). By reconnecting their daily labor to their broader spiritual values, participants may experience reduced the “values mismatch” that Maslach identifies as a primary driver of burnout. This suggests the process may involve not only physiological relaxation, but also meaning-making and value alignment, although these mechanisms were not directly tested in the current feasibility design. Translating Right Mindfulness (sammā-sati) into an empirical context raises profound philosophical questions about the intersection of contemplative traditions and scientific paradigms. Originally rooted in ethical and existential frameworks within Buddhist thought, Right Mindfulness
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