**3. Pseudo-religious self**

In Indonesia, the pseudo-religious self seems to occur on a fairly massive scale, as a result of systemic processes to focus religion on aspects of sharia (religious law and rules). When religious issues are focused on the legal aspects, then what the individual learns as a religious lesson is the obligation and prohibition, which is done to expect rewards and avoid punishment. Studying religion at this level, psychologically means:


#### *Religious Self and Sustainability Ideation: Islamic Perspective and Indonesian Context DOI: http://dx.doi.org/10.5772/intechopen.105127*

considered an obligation. If then there are members of the group who perform their worship obligations because they do not want to be ostracized by the group, then in that situation the behavior of worship is to meet his needs so as not to be ostracized by his group.

Psychologically, a person whose religion focuses on the three psychic domains will display worship behavior with a psychic condition oriented to his own needs, namely having the knowledge person needs in order to survive as part of his religious group, and perform worship so that he survives God's punishment, or so as not to be ostracized by his religious group. The second thing is, unfortunately, in Indonesia, in general, religious knowledge that must be learned by school students is dominated by knowledge about performing ritual worship, namely, among others, mandatory prayers five times per day (daily rituals), *berzakat* (periodic rituals of giving according to the income generation system), and fasting (annual rituals for Ramadan and weekly rituals for Fasting Mondays and Thursdays). Through religion at this level, actions against the environment and nature are not "recognized" as part of religious knowledge.

In Indonesia, what is considered as religious education that produces religious science is among others, learning how to pray, how to fast, and how to read the Qur'an. The science of nature is not categorized as a religious issue. Systemically the separation of the two types of knowledge in Indonesia is expressed in the dualism of schools, namely, religious schools and public schools. Religious schools are regulated by the ministry of religion and study "religious knowledge", while public schools have curricula regulated by the ministry of education and studying natural sciences, social sciences, pure sciences (science), and others. Through the separation of religious schools and public schools, religious schools produce graduates who have knowledge of ritual science and are skilled at performing rituals, as well as basing their behavior in general on knowledge of rituals that must be performed and behaviors that are prohibited to be performed. In contrast, public school graduates have general knowledge, with scientific specifications, including physics, chemistry, biology, mathematics, and all derivatives such as the science of technology, agriculture, animal husbandry, and health.

The existence of external factors that systemically separate religious science from general science, and hegemony from religionists who claim religious knowledge as a science that is more "religious" than general science, makes members of the Muslim community who want to become religious then influenced to prioritize the study of religion over general science. Parents who want their children to grow up religiously choose to send their children to religion-related schools rather than in public schools. Based on data from the Ministry of Religious Affairs of the Republic of Indonesia, there are currently approximately 26,975 pesantren (boarding schools to study Islamic religion) with students totaling approximately 4,009,692 people in 2019 [19]. The education produces individuals with a religious self who focus their religiosity on the ritual aspect (ritualistic religious self) without questioning the involvement of reason or thought in their behavior.

To the extent that when the execution of a person's ritual behavior is carried out for the reason of avoiding God's punishment or expecting retribution from God, then the purpose of his behavior is for his own benefit. Is it wrong? Of course not. However, such behavior is not entirely the act of a servant's devotion to God or God-oriented, or for God to be happy, but rather to benefit himself. Such a ritualistic religious self is characterized by a tendency to increase the frequency of its behavior based on the calculations of merit or gifts from God. Even more extreme is when the

worship is carried out only as a ritual, as a result of habituation in the past, so as to cause guilt, feeling something less or uncomfortable, when not performing the usual rituals performed, but not feel guilty when the ritual behavior done with a selforiented motive.

The ritualistic religious self whose ritual behavior is carried out only as a habit psychologically does not involve cognitive aspects to present meaning in his behavior, either the meaning that the worship is essentially obedience to God or a way to connect to God. The worship behavior is only a mechanical activity of his body, which is accustomed to display such behavior when the time comes. With such a psychological state, when judged based on the understanding of the religious self as a self-connected to God or a self-dominated by the awareness of God, the nature of religiosity of him will become pseudo-religious.

In communities that are systemically dominated by these views, so usually, especially in collectivistic cultured societies, most individual members of the community will have the same views. It is at this stage that internal factors, namely, psychic conditions, will prevent a person from reaching a religious self. The mechanism of occurrence of internal factors begins from the exposure of a person massively and consistently to the view that separates religious science from general science.

The narrowness and inconsistency of exposure is a process of hegemony, which aimed at the dominant group and can instill its ideas in minority groups [20]. Through the process of hegemony, one can have a new ideology that is socialized by the dominant group. The massive penetration of messages in the external environment can obscure the presence of other messages in the environment, so the individual has the potential to see the massive message as the only message or the only truth. In the event that the massive message is the dualism of the sciences, then the individual will become aware that the ideal way or even the only way to be religious is to learn religion in religious schools and students who have studied religious science will consider that carry out religious rules is the most important behavior in life.

In fact, because the ritual is in the domain of behavior, then behaving with the intention of carrying out the ritual will have a different impact compared to behaving with intentions that are based on deep thinking regarding the impact of the behavior. The perpetrator of ritual behavior perceives completing the task when the ritual has been carried out, while the perpetrator of the planned behavior will think about the impact of the behavior that has been done and thinks of ways to improve the behavior so that the impact of his behavior is increased. How does this relate to sustainability ideation?

The behavior of the perpetrator with the religious self is ritualistic, positioning the behavior as a form of adherence to religious rules. With this perception, individual members of the community with ritualistic religious self psychologically will tend to (1) put forward the memory part of the cognitive (remembering knowledge of laws and rules) rather than utilizing rational logic; and (2) regard the behavior of religious rituals as his top priority and duty as a human being. With this psychological tendency, the ritualistic religious self-owner will only perform actions other than ritual worship, including pro-environmental behavior, if there is a law that requires or encourages humans to do so. They are not reliable to develop strategic ideas such as sustainability ideation for two reasons: (1) less of thinking rationally; and (2) tend to exclude environmental behavior from religious behavior due to not mentioned in the Qur'an as a law or rules.
