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The researcher aims to understand how Christian and Muslim communities in East Timor cope with and recover from trauma arising from war, violence, and conflict. The research seeks to identify critical spiritual and religious coping mechanisms as present in East Timor (Timor Leste) that could help victims heal and reconstruct their lives after a war trauma experience. The study uses a mixed method, first deploying a quantitative investigation of Christian and Muslim communities in East Timor. The questionnaire aimsto understand how religion and spirituality feature in individuals' coping with trauma and the healing practices prescribed or encouraged by religious institutions and practices. In addition, a qualitative research and thematic analyses have been conducted and added with the facilitation of 6 Interviewees, 3 Muslims, and 3 Christians. This study aimed to investigate trauma levels and religious coping strategies among participants from East Timor. The quantitative findings indicated that the participants experienced a moderate level of trauma, with trouble sleeping being the most significant symptom. The qualitative findings revealed in some participants a high level of traumatic experiences. Recurrent thoughts of traumatic events and feeling jumpy were also prevalent. However, feeling strange around people or objects and feeling personally damaged by the trauma were less common. Regarding coping strategies, participants tended to rely on positive religious coping, seeking a stronger viii connection with God, finding comfort in religious communities and beliefs, and using spiritual interventions to manage emotions and worries, finding healing and a path toward the future. Both Catholics and Muslims employed positive religious coping strategies, with Catholics showing a slightly higher level in their utilization. However, the difference between the two groups was minimal. Positive coping strategies were more frequently used by participants from both religious backgrounds, highlighting their importance in dealing with trauma. Positive religious coping did not significantly impact trauma symptoms, showing no decrease or increase. However, a notable positive correlation existed between negative religious coping and more severe trauma symptoms. Individuals relying on negative coping strategies were more likely to experience heightened trauma symptoms. These findings align with previous research, emphasizing the positive association between Islamic appraisals and religious coping with better post-traumatic adjustment, while trauma-related appraisals are linked to worse adjustment. The study underscores the need to respect individual coping variations and recognizes the impact of negative religious coping on trauma experiences