Counselors in various crisis work settings regularly witness the suffering of others in crisis cases, exposing them to potential psychological impacts. While Western scholars extensively explore these effects, little research addresses the psychological well-being of counselors in crisis settings within the Malaysian context. Consequently, the discussion of self-care practices in crisis work remains scarce. Prior studies in Malaysia indicate that self-care practices among counselors often revolve around religious and spiritual activities, underscoring the influential role of religion in guiding these practices. However, a deeper understanding of the interplay between religion and self-care remains unexplored. Therefore, this qualitative study was conducted to explore the experiences of self-care practices among Malaysian counselors engaged in crisis work daily, with a particular focus on the role of religion and how the interplay between self-care practices and religion contributes to crisis counselors' overall functioning. The study employed a descriptive phenomenological approach to capture the essence of these experiences. Thirteen experienced Malaysian counselors working in crisis settings participated in the study. The findings reveal several distinct phases in the counselors' self-care practice experiences throughout their professional development in crisis work settings. These phases include exposure to traumatic cases, navigating the associated challenges, self-revitalization, and lessons learned. Each phase involves critical and complex cognitive processes that profoundly impact counselors' belief systems, psychological states, and overall functioning. Additionally, religion emerges as a pivotal factor guiding each phase of the self-care experience. Religion plays a significant role in meaning-making after exposure to traumatic cases, in adapting and coping with challenges while maintaining personal well-being, and in moral reflection to determine appropriate thoughts and actions based on lessons learned from their experiences. The study's findings have significant practical implications, calling for the design of targeted self-care training within current counselor education curricula and advanced training programs. Such initiatives would better equip intern and novice counselors in crisis work settings with the knowledge, skills, attitudes, inner capacities, and personal qualities necessary to promote their psychological well-being and effectively support their clients. This study contributes to the existing literature by shedding light on the nuanced interaction between self-care practices, religion, and the overall functioning of Malaysian counselors in crisis settings.