Kepercayaan信仰流派：是種「信念」，[4]「信仰」，[5]全稱為：印尼語：Kepercayaan kepada Tuhan Yang Maha Esa[web 1]（信仰唯一全能的上帝）。[10]。「Kepercayaan」是印尼各種形式的神秘主義的官方通稱。根據加拿大學者Carlo Caldarola的說法，這個名詞「對神秘主義團體的共同點而言，並不算是恰當的描述」。 [5]它包括kebatinan、kejiwan和靈性。[5]
修菩達由穆罕默德·蘇布·蘇墨哈迪維多多（英語：Muhammad Subuh Sumohadiwidjojo）在1920年代創立。 而修菩達這個名字在1940年代後期，當團體經合法注冊後才開始使用。修菩達運動的基礎是倡導修行，通常被稱為靈性修行（英語：latihan）（latihan kejiwaan），蘇墨哈迪維多多將其稱為「上帝的力量（the Power of God）」或「偉大的生命力量（the Great Life Force）」的指導。 蘇墨哈迪維多多的目標是依循上帝的旨意達到完美的品格。[56]只有激情、心思和意念與內心的感覺能夠分開時，才能接觸到無處不在的「偉大的生命力量」。[57]
滿者伯夷潘查西拉信仰[note 12]由一位神秘主義者W. Hardjanta Pardjapangarsa創立。[57]這種信仰透過施行爪哇印度教瑜伽[68] - 昆達里尼瑜伽完成，[57]而非透過印尼印度教協會（英語：Parisada Hindu Dharma Indonesia）倡導的的峇里島瑜伽。[68]根據李炯才的著作《Fragile Nation, A: The Indonesian Crisis》Hardjanta有來自歐洲及澳大利亞的跟誰者。這種信仰的名稱中有Majapahit（滿者伯夷），是因為這個王國是印尼史上最為強大的印度教王朝，Hardjanta希望能藉此復興印度教。[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.[來源請求][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]. （原始內容存檔於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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