Spiritual Practices Research Articles

A Case Study of Pallallamma Temple of Vanapalli: Local History and Significance

Local history is an original method to see how a community works because it shows how it has changed over time and how the people there have affected it. It shows how changes in society have affected the everyday lives of regular people and how they have dealt with them. Also, learning about local history helps us understand the tradition of the community by showing us where street names, sites, and buildings came from and what they mean. Local history study helps us understand how historical stories are made by looking at how environment, economy, society, and population change affect each other. It looks at smaller, more localized situations to ask bigger questions about how society has changed. Local history is the study of both people and places. It gives us a way to see how the small world of our town interacts with the big world of the rest of the world. Local history is like a miniature version of bigger historical patterns. It helps us connect big trends with specific stories about people's lives. This journey helps us understand that history is not just something we learn in school, but something that is all around us and a part of our communities. As people learn more about their community's past, they realize that they are creating its ongoing story and adding to its historical tapestry in their unique ways. Local histories are often based on oral customs and may not have the formal support of well-known historical events, but they are still useful for learning and getting information. By bringing up shared traditions and experiences, local history can help shape policy, encourage community growth, and help people get along by bringing them together. As a place to keep different traditions and stories alive, it helps us learn more about the past. Local scholars are very important to this project because they teach and lead in their communities. Their love of history makes people think more deeply about and appreciate the past, which helps people feel more connected to their community and roots. Local histories may use modern words and ways of telling stories, but they are still based on area traditions and customs, so they can be understood by people at different levels. In closing, learning about local history gives us a deeper understanding of how our towns are woven together and how the people who live there live their daily lives. The Pallalamma Temple of Vanapalli is a great example of how important it is to keep cultural and spiritual practices alive through local icons. The goal of this case study is to shed light on the temple's historical roots, how it has changed over time, and how it continues to be important to the people of Vanapalli. The purpose of this study is to learn more about the temple's traditions, holidays, and beliefs to better understand how it has changed local life and how it still has meaning in modern times.

Rate of permafrost thaw and associated plant community dynamics in peatlands of northwestern Canada

Abstract The most rapid climate warming is occurring in northern, permafrost environments. Peatlands of these regions are particularly sensitive to climate warming, with the high ground ice content of peat plateaux resulting in the formation of collapse scars as ground temperatures warm. To quantify the rates of permafrost thaw and associated vegetation changes, we sampled the plant and lichen communities in transects spanning actively thawing collapse scar margins at sites from mid‐Boreal to Low Subarctic conditions, within Canada's Northwest Territories. Seventeen transects were sampled in 2007/08 and 14 of these were resampled 10 years later. The rate of lateral permafrost thaw of collapse scar margins ranged from −6 to 63 cm year−1 (mean: 22.0 cm ± 4.7 cm year−1 (SE)); variability was high and no trends with respect to latitude or temperature gradients were detected. Plant communities displayed a clear gradient from lichen‐ and ericaceous shrub‐dominated peat plateaux, to collapse scars primarily characterized by Sphagnum mosses and graminoids. Both space‐for‐time (distance from collapsing margin) and direct measurement of 10‐year changes showed a successional sequence following permafrost thaw; floating mat communities characterized by Sphagnum riparium or S. balticum proceeded to lawn communities of S. angustifolium and, finally, to hummock communities with Mylia anomala or S. fuscum. This successional sequence was associated with increased water table depth and lower soil water content in plant communities farther from the actively collapsing front, illustrating that peat growth above the water table was driving plant community successional changes. The most rapid plant community succession occurred in recently thawed environments as peat growth propelled the ground surface above the water table while the slowest succession occurred in the collapse scar hummock communities located farthest from the actively collapsing peat plateau margin. Synthesis. In just 10 years, significant vegetation change was detected, in association with both permafrost thaw and subsequent plant community succession. These changes occurred across a broad climatic and latitudinal gradient, from mid‐Boreal to Low Subarctic and have implications for wildlife, global C cycle and indigenous communities who depend on this landscape for harvesting, spiritual and cultural practices.

Alone together: Post‐traumatic growth during the COVID‐19 pandemic shelter‐in‐place phase

AbstractThe primary objective of this study was to explore posttraumatic growth in adults who lived alone during the shelter‐in‐place (SIP) phase of the pandemic. Semistructured interviews were conducted with nine adults between the ages of 33 and 56 several weeks into SIP. Transcripts were analyzed using thematic analysis. Five themes emerged from participant interviews: connection, prior recent hardship, gratitude, spiritual practice, and relationship with self. By exploring the experiences of those who thrived while living alone during the SIP phase, this study aimed to provide a nuanced understanding of the psychological processes underlying positive adaptation amidst crisis. Our findings highlight the importance of fostering connections, both interpersonal and intrapersonal, as a means of promoting resilience and growth during times of crisis. The themes of gratitude, spiritual practice, and a positive relationship with self underscore the significance of existential and humanistic concepts, such as meaning‐making, self‐reflection, and personal growth.

Humanistic Buddhism: Amṛtyupasthāna, Ānāpānasmṛti and Holistic Health Management

Humanistic Buddhism provides a profound and unique perspective on exploring the path of holistic health. Smṛtyupasthāna (Four Mindfulnesses) is a basic meditation method in Buddhism, which involves continuous awareness and observation of four different aspects: (1) Kāyānupassanā (Body Mindfulness), (2) Vedanānupassanā (Mindfulness of Feelings), (3) Cittānupassanā (Mindfulness of Mind) and (4) Dhammānupassanā (Mindfulness of Dharma). Mindfulness is an effective way to manage worries, allowing us to be free from worries, stay away from upside-down dreams, and achieve a state of freedom. This article proposes a model of humanistic Buddhism and holistic health: (1) Kāyānupassanā and Physical Well-being, (2) Vedanānupassanā and Spiritual Well-being, (3) Cittānupassanā and Mental Well-being, and (4) Dhammānupassanā and Social Well-being. The Four Mindfulness Practices of Humanistic Buddhism provide us with valuable tools and ways to improve the holistic health and cope with the challenges and difficulties in life. Through spiritual practice and practice, we can achieve holistic health at the individual, physical, spiritual and social levels.

Awakening from within: an exploration of self-healing through Buddhist approach

ABSTRACT This paper explores the transformative power of the Buddhist perspective in self-healing, rooted in the Four Noble Truths and the Eight-Fold Path. It emphasizes recognizing pain and self-stigma as essential milestones, highlighting compassion’s role in alleviating suffering and fostering resilience. The study underscores the significance of spiritual practices for self-regulation, enabling the identification and transformation of suffering. By integrating these principles and techniques, individuals can embark on a transformative journey of self-discovery and liberation from suffering. Offering pragmatic guidance, this study serves as a valuable resource for those seeking purposeful paths to self-healing and holistic well-being.

Implementation of Tasawwuf Values ​​in the Book of <i>Durratun Nashihin </i>to Improve the Spirituality of Students at the Lubabul Fattah Islamic Boarding School Tulungagung

Efforts to increase the spirituality of students at the Lubabul Fattah Islamic Boarding School are actualized through daily activities based on the values ​​of Sufism in the book Durratun Nashihin. This implementation effort was carried out with the hope that there would be an improvement in the students' morals, self-awareness and empathy. This research uses descriptive qualitative methods. Thus, this research produces a conclusion that the Sufism values ​​contained in the book Durratun Nashihin which have been practiced by the students of the Lubabul Fattah Islamic Boarding School have had a positive impact in increasing spirituality, especially in terms of morals, morals, empathy and tolerant attitudes. These values ​​include patience, tawadhu', sadaqah fi sabilillah, congregational prayer, reading the Qur’an and dhikr. In the implementation process, the Lubabul Fattah Islamic Boarding School has done this through an educational curriculum, so that the students' understanding of Sufism is not only through spiritual practice, but also through educational pathways which have their own implications for the soul/spirituality of a student as evidenced by attitudes and behavior that show calm.

THE CODE OF THE INCANTATION IN KATERYNA KALYTKO’S COLLECTION PEOPLE WITH VERBS

Over the last decade, a significant vector of Ukrainian literature was the reception of the traumatic stress caused by the Russian-Ukrainian war. The works of Kateryna Kalytko, representing intensive metamodern explorations in contemporary poetry, occupy a significant place in this trend. The article interprets the poet’s idiostyle based on the collection People with Verbs (2022). This study focuses on the analysis of folklore archetypes in the author’s poetry, motifs, and verbal structures, whose origins are rooted in ancient Ukrainian incantational traditions. It also covers the interpretation of the poet’s meditative experience with the magic of language, its role in strengthening the spiritual axiology of a person suffering from terrorist aggression, and the establishment of a stoical worldview despite the fragility of life. This article aims to establish the concept of ‘incantation’ as a unifying system within the metaphorical world of the poetry collection People with Verbs. The term ‘incantation’ is interpreted as the functioning of verbal constructions aimed at healing from trauma, and the composition of incantatory metaphorical texts, inspired by the belief in the magical power of words. The paper applies such methods as comparative, structural, semiotic, anthropological, and hermeneutical analysis, as well as elements of the psychological school of literary studies. The study proves the actualization of the sacred worldview pre-system in the artistic thinking of contemporary Ukrainian poets, as illustrated by Kateryna Kalytko’s collection People with Verbs. It focuses on the author’s reflections and meditations during the war, appeals to suggestive speech preserved by genetic memory, and the use of its structures as a form of defence and resistance. The binary time-spatial model of the poet is marked by the cult of night, which corresponds to the ritual and spiritual practice in the field of the mystical. Kateryna Kalytko intensively operates with pagan archetypes and signs, and resorts to the use of proper names, emphasizing that even their pronunciation has a protective energy. The figurative system of corporeality, which is in line with the tradition of incantations, is indicative of the poetics of the collection. It concerns the specific markings (eyes, head, lips, muscles, lungs, heart, spine, knees, joints, throat, intestines, entrails, veins, etc.) that are part of the metaphorical structures of the incantatory nature. There are parallels with the healing modus of folk spells, firstly, the poetess tries to stop the bloodshed and protect the defenders with her words. In the spirit of the ethnocultural tradition, Kateryna Kalytko endows certain lexical signs with the function of verbal amulets (earth, roots, river, boat, stones, wood, forest, house, fire, wind, bird, feather, beast, iron, ash, crystal, etc.) At the same time, the poet’s metaphor is an objectification of the extrasensory perception of the act of speaking. The focus of Kateryna Kalytko’s artistic studio is the articulatory apparatus, the miracle of the birth of sound and voice, as evidenced by a number of tropes, whose centre is the word “throat”. The poet also tries to comprehend the changes in phonetics, vocabulary, morphology, and stylistics caused by the war. Kateryna Kalytko’s poetic search is correlated with the philosophical interpretation of the phenomenon of language by M. Heidegger, H.-G. Gadamer, and K. Jasperas. For the author, in accordance with the realities of war, the well-known statement “language is home” is transformed into the metaphor “language is a shelter”. Thus, in Kateryna Kalytko’s idiostyle, one can guess the pathos of whisperers, fortune tellers, healers, and molfars who resist evil with words. At the same time, the image of the author-medium is complemented by the hypostases of a witness of the Russian-Ukrainian war and a philologist.

Charlatans and Fraudsters

Abstract This article delves into the intricate interplay among state institutions, belief systems, dominant discourses and alternative spiritual healing practices in Egypt. It scrutinises the challenges encountered by individuals seeking spiritual healing within a societal framework shaped by educational and religious institutions, social norms, media and the law. Employing a multidisciplinary approach that integrates social anthropology, discourse analysis and cultural studies, the research sheds light on the regulations and limitations imposed on individuals by state-generated discourses, compelling adherence to prescribed rules and belief systems. The analysis explores how power hierarchy and dominant institutions, which categorise certain practices as disordered due to their ritualistic nature, are challenged by practitioners persisting in their work and seekers continuing to pursue these services.

Preface: Scholarly Writing as a Spiritual and Reflexive Practice

Preface: Scholarly Writing as a Spiritual and Reflexive Practice

Mechanism of Meditation and the Human’s Plexus System for Acquiring Transcendental Powers

The process of meditation resembles the principles of string theory, wherein the individual’s unit or personal mind traverses through infinitesimal quantum strings, swiftly arriving at desired destinations. Meditation, being a construct of thoughts, facilitates the enhancement of the human mind’s wavelength to infinity, aligning it with higher planes and unlocking mystical abilities. Each plexus possesses unique propensities, expressed through vibrating words, dimensions, or vrittis. These plexuses emit specific sounds, termed acoustic roots, which exert control over corresponding physical organs. Spiritual practice involves the purification and regulation of these plexuses. Throughout history, certain ascetics or spiritual practitioners, commonly known as sadhus or babas, have reportedly attained miraculous powers and prolonged their lives beyond 250 years by energizing their plexus systems through meditation.

Examining the relationship between Spirituality, Morality and Resilience among Young Adults

Abstract: This study investigates the relationships between spirituality, resilience, and morality among young adults, with a specific focus on examining how resilience and morality predict spirituality. Utilizing a sample of 207 young adults aged 18-25 years residing in India, the study employs a quantitative approach to analyze data collected through the 3 different scales. The analysis, conducted via multiple linear regression, reveals that both resilience and morality significantly predict spirituality, accounting for approximately 30.5% of its variance. This indicates a substantial relationship between these constructs, suggesting that individuals with higher levels of resilience and moral reasoning are likely to exhibit higher levels of spirituality. The findings challenge previous assumptions aboutthe isolated nature of spirituality, highlighting its complex interplay with other psychological constructs. The study underscores the importance of considering bothresilience and morality in discussions about spirituality, offering valuable insights into thefactors that influence spiritual beliefs and practices among young adults. This research contributes to the broader discourse on spirituality, providing a nuanced understanding of its determinants and emphasizing its interconnectedness with resilience and morality.

Corporate Embodiment as the Pedagogical Foundation of the Pentecostal Tradition

Abstract This article examines the pedagogical foundations of Pentecostal theology that are responsible for shaping and sustaining this theological tradition. The formative mechanisms of the Pentecostal tradition are found in the embodied logic of corporately embedded patterns of spiritual practices formed around the “full gospel” of Jesus Christ. The article traces how the Pentecostal tradition emerges from and yields practices associated with the apostolic experience of Jesus intensified with Pentecost by categorizing the dominant corporate forms of embodying the doctrines of salvation, sanctification, Spirit baptism, divine healing, and the expectation of God’s kingdom. This typology suggests that the corporate embodiment of faith identifies most closely the particular contribution of the Pentecostal movement to the Christian life.

Dukungan Spiritual dan Praktik Agama bagi Kualitas Hidup Pasien Kanker

This research aims to study and review each research article and summarize the relationship between spirituality and religious practices on the quality of life of cancer patients. The method used is a literature review through databases such as Scopus, PubMed, EBSCOHost, Science Direct, Clinicalkey Nursing, ProQuest, and Jstor (Springer). The research results showed that there were 10 articles that were relevant to the objectives, where spirituality/religiosity had a positive relationship with physical, emotional and social functioning. On the other hand, it is negatively associated with symptoms of disease, such as pain or emotional and physical exhaustion. In conclusion, spiritual aspects and religious practices are positively correlated with the quality of life of cancer patients. Keywords: Quality of Life, Cancer Patients, Spiritual-Religious Practices

Psychometric Evaluation of the Persian Version of Spiritual Self-Care Practice Scale in Iranian Patients with Cancer.

Spiritual self-care is defined as a set of patient-centered or family-centered spiritual activities aimed at promoting health and well-being. In chronic diseases such as cancer, the responsibility for care typically falls on the patient or their family, necessitating an accurate assessment of the patient's self-care practices to achieve this goal. The objective of this study was to translate, culturally adapt, and examine the psychometrics of the Persian version of the spiritual self-care practice scale (SSCPS) in cancer patients. This scale is designed to be administered directly to patients to assess their spiritual self-care practices. This cross-sectional study was conducted at the oncology ward in Afzalipoor Hospital, Javad Al-Aemeh Clinic, and Physicians Clinics affiliated with Kerman University of Medical Sciences in Kerman, southeast Iran. The study included qualitative and quantitative assessments of face validity, content validity, item analysis, exploratory and confirmatory factor analysis (construct validity), and reliability. Data collection took place between March 20, 2023, and December 30, 2023. The scale's content validity index was calculated to be 0.948, with mostly minor revision comments for most items. The item-content validity indices ranged from 0.7 to 1. Exploratory factor analysis revealed a five-factor solution with 23 items, explaining 61.251% of the total variance. The identified factors were labeled as 'personal and interpersonal spiritual practices,' 'shaping and strengthening relationship practices,' 'religious practices,' 'physical spiritual practices,' and 'reshaping relationship practices.' Most of the confirmatory factor analysis indices were satisfactory (χ2/df = 1.665, CFI = 0.934, IFI = 0.935, RMSEA = 0.058). The Cronbach's α coefficient for the total scale was 0.89, while it ranged from 0.596 to 0.882 for the subscales. The Persian version of SSCPS with 23 items demonstrates reliability and effectiveness in assessing the spiritual practice performance of Iranian cancer patients. Compared to the original version, the Persian adaptation of SSCPS is concise, making it a suitable instrument for future research and practice on spiritual self-care among Iranian cancer patients.

Alzheimer's Disease and Related Dementias in Muslim Women: Recommendations for Culturally Sensitive Care.

Alzheimer's disease and related dementias (ADRD) present significant challenges including cognitive and functional loss, behavioral disruption, emotional distress, and significant financial burden. These stressors are amplified in minority groups, who experience higher rates of ADRD but less frequent and later diagnosis. There is therefore a critical need to identify tangible approaches to culturally informed dementia assessment and care for patients from diverse communities. Muslim patients and particularly Muslim women are among the populations most understudied in the ADRD space. Muslim patients may hold unique religious, spiritual, and cultural beliefs and practices that can impact care-seeking for dementia symptoms, diagnostic accuracy, and treatment uptake. This paper outlines culturally informed approaches to assessing and treating Muslim women and families at each stage of ADRD care, though many recommendations extend to the broader Muslim community and others of diverse racial-ethnic backgrounds. We provide concrete suggestions for building rapport within and leveraging common family structures, respecting principles of modesty and privacy for all women including those who observe hijab or niqab, and communicating dementia diagnosis and care in the context of spiritual and ethical beliefs. While not intended as a comprehensive and prescriptive guide, this review provides important points of consideration and discussion with patients of Muslim backgrounds.

Yoga in Schools: Self-Care for Administrators and Teachers

Since early 20th century, yoga is applied as a therapeutic intervention to provide various psychophysiological benefits. It has been positioned as an effective tool to combat compassion fatigue of professionals. School based yoga is usually integrated in Physical Education curriculum or department. Yoga’s development in China has become the prevalent fitness choice founded by imported knowledge and traditional interpretation of body technique. School administrators can equally have emotional concerns, similar internal struggles and external conflicts with others but minimal literature on self-care is studied about them. The purpose of this study was to assess the yoga in schools and examine the self-care of administrators and supervisors. This study was anchored on Mindful-Based Supervision Framework by Haberlin (2020) which involves Mindful walking, Deep listening, Mindful notetaking, and Meditation. The latter was the focus of the study that uses yoga to achieve self-care among school administrators in China. The study involved mostly male respondents between 31-36 years old with permanent employment as teachers who served as administrators or supervisors for one year. Using quantitative descriptive correlational design, respondents agreed in all attributes in yoga in school such as objectives, content, and impact and occasionally practiced all attributes of self-care in terms of physical, psychological, emotional, spiritual, and balanced self-care practices. To strengthen and intensify the yoga program for teachers and school administrators, self-care strategies were recommended to be integrated as the output of the study.

Spiritualitas Sosial Yang Bersumber dari Kristus

As time goes by, human life requires effective and efficient spiritual practices. In Christ's teachings, love is the main value that must be applied in social relationships. This love includes understanding, empathy, and concern for others. Christ also taught the importance of forgiveness, both giving and receiving forgiveness, to repair broken relationships. Apart from that, the value of loyalty is also emphasized in Christ's teachings. This loyalty involves a commitment to mutual support and maintaining strong relationships. Christ also taught the importance of brotherhood, where all people are considered brothers and sisters in the faith, regardless of social or cultural differences. Social justice is also an important part of Christ's teachings. Christ taught us to be fair in treating others and to give equal rights to all people, regardless of their background or social status.

Christian Contemplative Prayer: An Embodied Spirituality of Healing and Well-Being Through the Ministry of the Holy Spirit

Within Christian spirituality, contemplative prayer practice is rooted in scriptural teachings, ancient practices, and intentional silent awareness of the Holy Spirit’s presence. Despite the growing popularity of this embodied spiritual practice, limited empirical evidence exists investigating its effects on Christian contemplative prayer practitioners. This grounded theory study explored the long-term (2 to 40+ years) lived experience of thirty-six practitioners. Findings conceptualized the property of the Ministry of the Holy Spirit as it analytically emerged from its four dimensions including: Holistic Healing, Spiritual Formation, Soul Care, and Faith. These findings help to further develop Holley’s substantive theory integrating Christian contemplative prayer, Well-being, and Embodiment, bringing greater understanding to practitioners, minsters, and scholars alike. The findings were also part of the Holy Spirit Symposium (Biola University’s 2023), which presented an integration of various aspects of the Holy Spirit’s ministry of healing within the body.

Spiritual places: Spatial recognition of Tibetan Buddhist spiritual perception.

Tibetan Buddhism, as an indigenous religion, has a significant and far-reaching influence in the Tibetan areas of China. This study, focusing on Lhasa, explores the integration of Tibetan Buddhist spiritual perceptions within urban spaces. Employing a novel approach that combines street view data and deep learning technology, the research aims to identify and map the spatial distribution of Tibetan Buddhist spiritual sites against the backdrop of the urban landscape. Our analysis reveals a notable concentration of these spiritual places near urban architectural and cultural heritage areas, highlighting the profound connection between residents' cultural life and spiritual practices. Despite challenges posed by modern urbanisation, these spiritual sites demonstrate resilience and adaptability, continuing to serve as cultural and spiritual pillars of the Tibetan Buddhist community. This study contributes to the fields of urban planning, religious studies, and digital humanities by demonstrating the potential of technology in examining the impact of urban development on cultural and religious landscapes. The research underscores the importance of protecting and integrating spaces of spiritual perception in urban development planning. It shows that safeguarding these spaces is crucial not only for cultural heritage preservation but also for achieving sustainable urban development and social harmony. This study opens new avenues for interdisciplinary research, advocating for a deeper understanding of the dynamic relationship between urban development and spiritual spaces from psychological, sociological, and environmental science perspectives. As urban landscapes evolve, the study emphasises the need to maintain a balance between material sustainability and cultural and spiritual richness in urban planning.

#1563 Family feedback survey on quality of dialysis withdrawal and end-of-life care on hemodialysis patients in an ICU – a single-center study from India

Abstract Background and Aims End-of-life care in hemodialysis is emerging, with limited implementation in developing countries. There is a sparsity of data on dialysis withdrawal and the quality of end-of-life care in these regions. Developing countries differ in their cultural, social, and spiritual practice compared to the Western world and family plays a major role in decision-making. No survey has been done on family's perception of dialysis withdrawal and end-of-life care in our settings. So, we studied feedback from families regarding the quality of dialysis withdrawal and end-of-life care provided to maintenance hemodialysis (MHD) patients admitted to our intensive care unit (ICU). Method This study was conducted at Kasturba Medical College, Manipal, MAHE, Manipal, India between January 2020 to October 2022 involving the data from end-stage kidney disease (ESKD) patients on MHD admitted in the ICU, who had withdrawn from dialysis before death and received end-of-life care as per the hospital policy (Blue Maple) from Renal supportive and Palliative care team. The baseline data was collected for all patients and indications for withdrawal of dialysis and ICU treatment and end-of-life care provided were collected. The next of kin were interviewed by telephone by a single interviewer using a modified Quality of Death and Dying questionnaire. The data was analyzed using SPSS 20 Results Among 98 ESKD patients on maintenance hemodialysis who died in our ICU, 23 were referred to Palliative care, counselled, had withdrawal of dialysis at least 48 hours before death and received end-of-life care. Table 1 outlines baseline characteristics. The mean age was 57 ± 12.09 years, with a male predominance (82.6%). Common comorbidities included hypertension (100%), type 2 diabetes (69.5%), and ischemic heart disease (65.2%). The primary cause for ICU admission was infectious disease (47.8%). The majority of reasons for dialysis withdrawal and end-of-life care were worsening hemodynamic status (82.6%) and illness deterioration (69.5%). After consent and establishment of futility, dialysis withdrawal was done for all patients (100%), No CPR for 100%, withdrawal of inotropes in 50%, and withdrawal of ventilator was done in 80% of the patients. A successful telephonic interview/survey was conducted with 21 out of the 23 subjects, with the majority of next of kin being the spouse (47.6%) followed by children (33.3%) and siblings (14.3%). The questionnaire and response are given in Table 2. All expressed a need for palliative care involvement. 82% accepted the decision of dialysis withdrawal and end-of-life care put forth by the doctor's team without difficulty;74% of families were present with the patient in their final hours and were grateful for the same 20% had their spiritual leader to visit during the end-of-life event. None of the family members (100%) interviewed had a guilty feeling and all had a positive rating on the involvement of the palliative care team and the need to ease patients' distress and suffering during their final hours (100%). Unfortunately, none of the patients had prior discussions of advance care planning (ACP) with their doctors regarding end-of-life care before the specific event Conclusion Our study highlights that families agree with the withdrawal of artificial life support measures, such as MHD, CPR, withdrawal of inotropes, and/withdrawal of ventilator in ICU settings when these interventions are considered futile for end-of-life care in ESKD patients. It also emphasizes the need for ACP, and early integration of palliative care for discussions about dialysis withdrawal, and withholding futile interventions at end-of-life care in ESKD patients, especially in resource-constrained settings like ours, for high-quality end-of-life care. This will also lead to better end-of-life care outcomes and improved patient and family satisfaction with care.