Eko Sulistyo
The Indonesian digital landscape has been recently dominated by a surging discourse surrounding Gunung Kawi, a mountain in East Java long shrouded in spiritual mystery, following a provocative investigative video released by the prominent content creator Marcel Radhival, widely known as Pesulap Merah or the Red Magician. The video, which rapidly transitioned from a niche interest piece to a viral sensation across platforms like Instagram and TikTok, has reignited long-standing debates regarding the practice of "pesugihan"—a traditional Indonesian concept involving rituals intended to acquire instantaneous wealth through supernatural means. While the mountain is officially recognized as a site of cultural and religious pilgrimage, the intersection of modern celebrity culture and ancient mysticism has created a complex controversy, particularly as the names of high-profile public figures, including the well-known personality Sarwendah, were unexpectedly brought into the conversation.
Marcel Radhival, who has built a massive following by debunking fraudulent claims of supernatural powers and exposing the theatrical tricks used by self-proclaimed shamans, clarified that his journey to the slopes of Gunung Kawi was not an attempt to malign any specific individual. Instead, the investigation was a response to persistent public demand. For years, his audience has requested an objective look into the rumors of human sacrifice and dark pacts that have stigmatized the location for decades. On Tuesday, May 19, 2026, Marcel detailed the origins of his investigation, noting that his primary objective was to discern whether the rituals practiced at Gunung Kawi were rooted in genuine spiritual tradition or if they were merely a facade for exploitative practices.
The Historical and Cultural Context of Gunung Kawi
To understand the weight of this controversy, one must look at the historical significance of Gunung Kawi, located in the Malang Regency of East Java. Unlike many other volcanic peaks in Indonesia, Gunung Kawi is uniquely characterized as a "wisata religi" or religious tourism destination. It is the final resting place of two revered figures: Kanjeng Kyai Zakaria II (Eyang Jugo) and Raden Mas Iman Soedjono, who were prominent figures in the 19th century and followers of Prince Diponegoro.
Over the years, the site has evolved into a symbol of multi-faith harmony, featuring a unique blend of Islamic, Javanese, and Chinese architectural and spiritual influences. Pilgrims from across Southeast Asia visit the site, particularly during "Jumat Legi" (a significant day in the Javanese calendar) and the Chinese New Year. However, this legitimate spiritual heritage has often been overshadowed by the darker "pesugihan" myths. Stories of the "Dewandaru" tree, where falling leaves or fruit are said to bring luck to those who catch them, have been distorted by urban legends into tales of ritualistic greed. Marcel’s investigation sought to peel back these layers of myth to find the contemporary reality of the site.
Chronology of the Investigation and the Kuncen’s Revelations
The investigation began when Marcel Radhival traveled to the Wonosari district to meet with the local "kuncen"—the traditional custodians and spiritual guides of the mountain’s sacred sites. According to Marcel, the interaction took an unexpected turn during a formal interview. While Marcel expected a guarded or esoteric conversation, the kuncen he spoke with was surprisingly candid, allegedly mentioning the names of various celebrities and politicians who had visited the site.
The kuncen’s lack of hesitation in naming names—including that of Sarwendah—sent shockwaves through social media. In the context of Indonesian culture, being associated with Gunung Kawi can be a double-edged sword; while it can imply a respect for tradition, it frequently carries the negative stigma of seeking "pesugihan." Marcel, however, maintained a skeptical stance toward the kuncen’s claims. He emphasized during a press conference that a mere visit to a historical site does not equate to participation in occult rituals. He suggested that many public figures visit Gunung Kawi for legitimate reasons, such as filming television programs, creating social media content, or simply exploring the cultural history of East Java.
Analyzing the Impact on Public Figures
The mention of Sarwendah in the viral video highlights the vulnerability of public figures to "guilt by association" in the age of social media. As a prominent figure often associated with family values and entrepreneurship, the implication of involvement in wealth-seeking rituals can have significant professional and personal repercussions. Marcel Radhival was quick to offer a nuanced perspective, noting that the kuncen’s "ceplos-ceplos" (blunt or outspoken) nature might lead to misunderstandings.
Marcel speculated that the kuncen might have witnessed celebrities filming scenes for horror movies or cultural documentaries and misinterpreted these professional activities as personal ritualistic practices. This nuance is often lost in the "clickbait" environment of modern digital media, where a 15-second clip can define a person’s reputation for months. The incident has raised questions about the ethics of traditional custodians disclosing the identities of visitors, as well as the responsibility of content creators like Marcel to vet information that could potentially damage a person’s character.
The Socio-Economic Reality of Spiritual Tourism
Beyond the celebrity drama, the Gunung Kawi phenomenon reflects a broader socio-economic reality in Indonesia. The mountain supports a thriving local economy of guest houses, ritual offerings (sesajen) vendors, and tour guides. The persistence of "pesugihan" myths, while often criticized by religious purists and skeptics like Marcel, serves as a significant draw for domestic and international tourists.
Data from regional tourism boards often shows spikes in visitors during periods of economic uncertainty, suggesting that the allure of "instant luck" remains a powerful psychological motivator. By investigating these practices, Marcel Radhival is not just debunking "magic"; he is challenging a deeply ingrained cultural coping mechanism. His work highlights the tension between traditional beliefs and the modern, rationalist approach he champions. The "Pesulap Merah" brand is built on the premise that what people perceive as supernatural is often a combination of psychological manipulation, theatrical props, and the power of suggestion.
Legal and Ethical Implications of the Viral Content
The controversy also touches upon the legal framework of Indonesia’s Information and Electronic Transactions Law (UU ITE). In Indonesia, spreading information that could be perceived as defamatory or harmful to a person’s reputation can lead to serious legal consequences. While Marcel Radhival was careful to frame his findings as a report on what he heard from the kuncen, the secondary dissemination of his content by other users often stripped away that context.
Legal experts suggest that when influencers "bongkar" (expose) sensitive topics, they walk a fine line. If a public figure chooses to pursue legal action, the burden of proof often falls on the accuracy of the claims made. In this case, because Marcel expressed his own doubts about the kuncen’s statements within the same video, he may have mitigated his own legal risk, but the damage to the reputations of those mentioned remains a point of ethical contention.
Supporting Data on Occultism and Social Media Trends
The virality of the Gunung Kawi investigation is supported by data regarding Indonesian internet consumption habits. According to various digital trend reports, content related to "misteri" (mystery) and "horor" consistently ranks among the most-watched categories in Indonesia. This cultural fascination with the unseen world provides a fertile ground for influencers to gain massive reach.
However, Marcel Radhival’s approach represents a shift in this trend—moving from sensationalizing the supernatural to analyzing it through a critical lens. His "educational" approach to debunking has garnered him millions of subscribers, indicating a growing segment of the Indonesian population that values logic and transparency over blind faith in mystical claims. This shift is particularly evident among younger, urban demographics who are more likely to view Gunung Kawi as a cultural landmark rather than a source of magical wealth.
Broader Implications for Indonesian Society
The fallout from the Gunung Kawi video serves as a microcosm of the larger struggle between tradition and modernity in Indonesia. On one hand, there is a desire to preserve the cultural heritage and spiritual practices that define the nation’s identity. On the other, there is a push toward a more rational, evidence-based society that is wary of the exploitation often found in the "spiritual services" industry.
Marcel Radhival’s investigation has forced a public conversation about where the boundary lies between respect for culture and the debunking of harmful myths. By questioning the kuncen’s narrative and providing a platform for a more nuanced view of celebrity visits, he has encouraged his audience to look beyond the surface of viral rumors. The inclusion of names like Sarwendah, while controversial, has amplified the reach of this message, ensuring that the discussion about Gunung Kawi is no longer confined to local folklore but is a matter of national public interest.
In conclusion, the Gunung Kawi phenomenon, as highlighted by Pesulap Merah, is more than just a story about "pesugihan" or celebrity gossip. It is a complex narrative involving cultural history, the ethics of modern content creation, and the psychological needs of a society navigating the pressures of the 21st century. As the video continues to circulate, it remains a testament to the power of digital media to challenge long-standing beliefs and the enduring mystery of one of Indonesia’s most storied mountains. Whether the public chooses to believe in the kuncen’s tales or Marcel’s skepticism, the conversation itself marks a significant moment in the evolution of Indonesian social discourse.
