Kepercayaan信仰流派：是种“信念”，[4]“信仰”，[5]全称为：印尼语：Kepercayaan kepada Tuhan Yang Maha Esa[web 1]（信仰唯一全能的上帝）。[10]。“Kepercayaan”是印尼各种形式的神秘主义的官方通称。根据加拿大学者Carlo Caldarola的说法，这个名词“对神秘主义团体的共同点而言，并不算是恰当的描述”。 [5]它包括kebatinan、kejiwan和灵性。[5]
修菩达由穆罕默德·苏布·苏墨哈迪维多多（英语：Muhammad Subuh Sumohadiwidjojo）在1920年代创立。 而修菩达这个名字在1940年代后期，当团体经合法注册后才开始使用。修菩达运动的基础是倡导修行，通常被称为灵性修行（英语：latihan）（latihan kejiwaan），苏墨哈迪维多多将其称为“上帝的力量（the Power of God）”或“伟大的生命力量（the Great Life Force）”的指导。 苏墨哈迪维多多的目标是依循上帝的旨意达到完美的品格。[56]只有激情、心思和意念与内心的感觉能够分开时，才能接触到无处不在的“伟大的生命力量”。[57]
满者伯夷潘查西拉信仰[note 12]由一位神秘主义者W. Hardjanta Pardjapangarsa创立。[57]这种信仰透过施行爪哇印度教瑜伽[68] - 昆达里尼瑜伽完成，[57]而非透过印尼印度教协会（英语：Parisada Hindu Dharma Indonesia）倡导的的巴厘岛瑜伽。[68]根据李炯才的著作《Fragile Nation, A: The Indonesian Crisis》Hardjanta有来自欧洲及澳大利亚的跟谁者。这种信仰的名称中有Majapahit（满者伯夷），是因为这个王国是印尼史上最为强大的印度教王朝，Hardjanta希望能借此复兴印度教。[69]
Bruinessen: "Java was converted to Islam quite late; the process started seriously around 1500CE, that is, at the time of the great Alevi rebellions. Adoption of Islam is perhaps a better term than conversion, for the Javanese were deliberately syncretistic. For many of the new Muslims Islam, especially in its Sufi variety, was a welcome additional source of spiritual power, not a substitute for what they already had."[15]
Anthropologist Clifford Geertz made a well-known, though criticised, threefold distinction between abangan, antri and priyayi.[来源请求][21] The priyayi are the descendants of the high class and court members, were gurus taught the Hindu-Buddhist art of inner cultivation,[22] which stayed alive in the interior areas of Java.[7] Geertz noticed that the priyayi play a central role in the teaching of kejawen and kebatinan to the abangan.[22]
Bruinessen: "This third sphere was no doubt in most parts of the world for many years the one that had by far the greatest numbers of adherents. It has often been through Sufism that people from the heterodox periphery gradually moved towards some degree of conformity with orthodoxy."[15]
The relation between religion c.q. "spirituality", politics and (post-)colonial struggles is not unique to Indonesia. In India, Hindu reform movements involved both religious and social reforms, for example the Brahmo Samaj,[44]Vivekananda, who modernised Advaita Vedanta,[45]Aurobindo[44] and Mahatma Gandhi.[44] In Buddhist countries, Buddhist modernism was a response against the colonial powers and the western culture.[46] In Sri Lanka, Theravada Buddhism was revitalised in the struggle against the colonial rule. The Theosophical Society played an essential role here.[47][48][49] In China, Taixu propagated a Humanistic Buddhism, which is again endorsed by Jing Hui, the (former) abbott of Bailin Monastery.[50] In Japan, Buddhism adopted nationalistic politics to survive in the modern era, in which it lost support from the government.[51][46] Zen was popularised in the west by adherents of this modern Buddhism, especially D.T. Suzuki and Hakuun Yasutani.[52][46]
Bagir, Zainal Abidin; Asfinawati. Limitations to Freedom of Religion or Belief in Indonesia: Norms and Practices. BRILL. 23 April 2020 [5 June 2022]. （原始内容存档于2022-07-04）. The Elucidation mentions the so-called ‘streams of (spiritual) beliefs’ (aliran kebatinan, an older name for aliran kepercayaan), which are not to be regarded as “religion”. Together with what scholars of religion call indigenous or local religions, the latter category is ambivalently treated as culture, not religion.
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