is a syncretic form of Islam known as kebatinan, which is an amalgam of animism, Hindu-Buddhist, and Islamic—especially Sufi—beliefs. This loosely organized current of thought and practice was legitimized in the 1945 constitution, and in 1973, when it was recognized as one of the agama, President Suharto counted himself as one of its adherents. The Kebatinan or Kepercayaan has no certain prophet, sacred book, nor distinct religious festivals and rituals; it has more to do with each adherent's internalized transcendental vision and beliefs in their relations with the supreme being. As a result, there is inclusivity in that the kebatinan believer could identify themselves with one of six officially recognized religions, at least in their identity card, and still maintain their kebatinan belief and way of life. Kebatinan is generally characterized as mystical, and some varieties were concerned with spiritual self-control. Although many varieties were circulating in 1992, kebatinan often implies pantheistic worship because it encourages sacrifices and devotions to local and ancestral spirits. These spirits are believed to inhabit natural objects, human beings, artifacts, and grave sites of important wali (Muslim saints). Illness and other misfortunes are traced to such spirits. If sacrifices or pilgrimages fail to placate angry deities, the advice of a dukun or healer is sought. Kebatinan, while it connotes a denial of the militant universalism of orthodox Islam, moves toward a more internalized universalism. In this way, kebatinan moves toward eliminating the distinction between the universal and the local, the communal and the individual. Other branches More recent currents of Islamic thoughts that have taken roots include Islamism. Today, the leading Islamic political party in Indonesia is Prosperous Justice Party (PKS), which is known for serving as a regional wing of Muslim Brotherhood movement in Indonesia. A small minority subscribe to the Shia Islam and Ahmadiyya. There are around one million Shia Muslims in Indonesia, or 0.5% of the country's population, most of whom are concentrated around Jakarta. The historical Shia community is considered a descendant of the minority segment of Hadhrami immigrants, and it was spread from Aceh, originally a center of Shia Islam in Indonesia. In the contemporary era, interests toward Shia Islam grew after the Iranian Islamic Revolution, since which a number of Shia publications were translated into Indonesian. Another minority Islamic sect is Ahmadiyya. The Association of Religion Data Archives estimates that there are around 400,000 Ahmadi Muslims in Indonesia, spread