Eko Sulistyo
The renowned Indonesian illusionist and public skeptic Marcel Radhival, widely known as Pesulap Merah (The Red Magician), has once again sparked a national conversation regarding the intersection of logic, tradition, and the supernatural. On Saturday, July 11, 2026, Radhival released a detailed account of his recent expedition to Gunung Kawi, a volcanic mountain in East Java that has long been shrouded in legends of occultism and "pesugihan" (wealth-seeking rituals). In a move that has polarized public opinion, Radhival documented himself systematically violating several long-standing taboos associated with the site, claiming that the fear-based narratives surrounding the mountain are unfounded and lack empirical evidence.
Gunung Kawi, located in the Malang Regency of East Java, is not merely a geographical landmark but a significant cultural and spiritual epicenter. For decades, it has been a destination for pilgrims seeking blessings, success, and financial prosperity. The site is famous for the graves of two revered figures, Eyang Jugo and Eyang Iman Soedjono, who are said to have been advisors to Prince Diponegoro. While the site serves as a legitimate place of historical and religious pilgrimage for many, it has also developed a parallel reputation as a hub for dark rituals. These myths suggest that those seeking instant wealth can enter into "contracts" with supernatural entities, often involving specific prohibitions and sacrificial requirements.
The Chronology of the Expedition
The expedition led by Marcel Radhival took place during the late hours of the night, a time specifically chosen to coincide with the period when supernatural activity is traditionally believed to be at its peak. Radhival, accompanied by a small camera crew, arrived at the foothills of Gunung Kawi with the explicit intent of testing the "consequences" of defying local spiritual etiquette.
The journey began at the entrance of the pilgrimage site, where visitors are typically expected to maintain a somber and respectful demeanor. Throughout the ascent and the exploration of the surrounding areas, Radhival engaged in behaviors that are locally considered "pamali" or taboo. His objective, as stated in his subsequent video report, was to demonstrate that the perceived "gaib" (unseen) punishments for such actions are psychological constructs rather than physical realities.
By midnight, Radhival had reached several of the most "sacred" points of the mountain. Instead of performing the customary rituals or observing silence, he addressed his audience directly, critiquing the culture of fear that he believes shamans and "spiritualists" use to exploit the public. The expedition concluded in the early hours of the morning, with Radhival reporting no unusual occurrences, physical ailments, or "spiritual attacks" during or after the visit.
Systematic Violation of Spiritual Taboos
Radhival’s challenge to the status quo involved the intentional breach of three primary taboos that have governed visitor behavior at Gunung Kawi for generations.
1. The Refusal to Seek Spiritual Permission
In Indonesian culture, particularly within Javanese mysticism (Kejawen), it is customary to offer a verbal salutation or "permisi" (permission) when entering a space believed to be inhabited by ancestral spirits or "penghuni gaib" (unseen residents). This act is seen as a gesture of respect to avoid offending the entities. Radhival, however, took a defiant stance. He openly declared himself the "most powerful human on earth" in a satirical manner, challenging any resident spirits to manifest. "I don’t want to ask for permission. Let the jinns or ghosts move aside because a human is passing through," he stated. His argument was rooted in the philosophical belief that the physical world belongs to the living and that humans should not subordinate themselves to unseen entities.
2. Rejecting the "Numpang Lewat" Tradition
The phrase "numpang lewat" (just passing through) is a common protective mantra used by locals when traversing areas perceived as haunted or sacred. It functions as a verbal acknowledgment of the spirit world’s sovereignty over a specific patch of land. Radhival explicitly refused to utter these words. He argued that such traditions reinforce a "slave mentality" toward the supernatural. By refusing to acknowledge the authority of the spirits over the mountain path, he aimed to break the psychological grip that these superstitions hold over the populace.
3. Intentional Expression of Discontent
A more subtle but deeply ingrained taboo at Gunung Kawi is the prohibition against complaining (mengeluh) during the journey. Whether it be about the weather, the physical exhaustion of the climb, or the lack of amenities, complaining is said to invite bad luck or "rejeki seret" (tightened fortune). In a direct affront to this belief, Radhival spent portions of the trek vocalizing his discomfort and dissatisfaction with the physical challenges of the terrain. According to traditional belief, such behavior should have resulted in immediate spiritual retribution or a failure to achieve one’s goals. Radhival reported that despite his vocal complaints, his physical health and the technical success of his mission remained intact.
Socio-Cultural Context and Supporting Data
The actions of Pesulap Merah occur against a backdrop of deep-seated beliefs in Indonesia. According to various sociological studies on Indonesian folk religion, a significant percentage of the population still integrates traditional mystical beliefs with mainstream religious practices.
Data from the Ministry of Tourism and Creative Economy suggests that "spiritual tourism" remains a major economic driver for regions like Malang. Gunung Kawi attracts thousands of visitors annually, particularly during "Jum’at Legi" (a significant Friday in the Javanese calendar). While the majority of these visitors are there for prayer and historical reflection, a subset is driven by the myths of "pesugihan."
Psychologists argue that the taboos Radhival violated serve a social function. Prohibitions against complaining, for example, can be seen as a method of maintaining group morale during a difficult physical task. However, when these social norms are elevated to the level of "supernatural law," they can create a culture of anxiety. Radhival’s skepticism aligns with a growing "rationalist movement" in Indonesia, primarily led by the younger generation who use social media to question traditional hierarchies and mystical claims.
Reactions from Local Stakeholders and Public Discourse
The response to Radhival’s Gunung Kawi visit has been multifaceted. On social media platforms like X (formerly Twitter) and YouTube, the reaction was divided. Supporters praised him for his bravery and for promoting a logical mindset in a society often plagued by "dukun" (shaman) scams. Critics, however, viewed his actions as a sign of disrespect toward local culture and ancestral traditions.
While official representatives of the Gunung Kawi administration have not issued a formal condemnation, local "Juru Kunci" (custodians or caretakers) of similar sacred sites in Java often emphasize that "respect" is the core of the taboos, rather than fear. They argue that Radhival’s approach misses the point of Javanese philosophy, which seeks harmony ("Slametan") between the seen and unseen worlds.
Religious scholars from organizations such as Nahdlatul Ulama (NU) and Muhammadiyah have frequently spoken out against "pesugihan" rituals, labeling them as "shirk" (the sin of practicing idolatry or polytheism) in Islam. From this perspective, Radhival’s debunking of the supernatural power of Gunung Kawi aligns with religious efforts to steer the public away from occult practices, although his "arrogant" persona remains a point of contention for some.
Analysis of Implications and the Rationalist Shift
The significance of Marcel Radhival’s actions extends beyond a single YouTube video. It represents a shift in how the Indonesian public consumes information regarding the supernatural. By using his platform—which reaches millions—to perform "controlled experiments" on taboos, Radhival is effectively conducting a form of public science communication, albeit in a sensationalized, entertainment-driven format.
The lack of negative consequences following his visit serves as a "null hypothesis" result for his followers. If the taboos were absolute laws of nature or spirit, the logic goes, Radhival should have suffered some form of calamity. His continued health and success provide a counter-narrative to the stories of "ritual victims" often used by shamans to instill fear.
However, there is a risk of cultural erosion. Analysts suggest that while debunking harmful "pesugihan" scams is beneficial, the aggressive dismissal of all traditional etiquette may alienate those who view these sites as important cultural heritage. The challenge for modern Indonesia lies in balancing the preservation of cultural identity with the promotion of critical thinking and the elimination of exploitative mystical practices.
Conclusion
The Gunung Kawi expedition of July 2026 marks another chapter in the ongoing career of Marcel Radhival as a disruptor of the paranormal industry. By intentionally walking into the heart of Javanese mysticism and breaking its most feared rules, he has provided a stark alternative to the traditional worldview.
Whether one views him as a champion of logic or a provocateur of tradition, the data from his experience remains clear: the mountain did not react, the spirits did not intervene, and the sun rose over Gunung Kawi as it always has. As Indonesia continues to modernize, the dialogue between ancient belief systems and contemporary rationalism—personified by figures like Pesulap Merah—will likely remain a central theme in the nation’s cultural evolution. For now, the "manusia tersakti di bumi" (most powerful human on earth) continues his work, one debunked myth at a time.
