Myths play a powerful role in protecting the continuity of sacred places. Different interpretations of myths often give rise to new groups. Interestingly, those in power are able to reshape policies, even extending their influence into worldly affairs.
The view of a sacred site is inseparable from the myths that surround it. In anthropology, the word myth comes from the Greek muthos, meaning a story or something that is spoken. Before being studied empirically, myths were often perceived as negative. Later, they came to be understood as human attempts to explain certain experiences.
In his book The Mystical Veil of Occultism and Shamanism, Ruslani argues that myths are the product of human thought shaped by religious emotions. These emotions assign sacred value to objects, actions, or ideas.
Even today, myths continue to surround sacred sites in Indonesia’s mountains. On Mount Karang in Banten, the myth takes the form of ritual bathing in seven springs at the summit—an activity that still draws hundreds of visitors each month. On Mount Arjuno, myths manifest through offerings to the statue of Semar, or long meditation retreats, sometimes lasting weeks, in pursuit of divine messages or guidance.
It is no surprise, then, that European anthropologist B. Malinowski once noted that one defining characteristic of myth is its role as a pathway or alternative for living.
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Communities of Myth
One of the most prominent myth-bearing sites lies on Mount Kawi, East Java. Unlike other mountains, the peak is not the primary destination. Instead, pilgrims head to the tombs of Eyang Sujo and Jugo—believed to be members of Prince Diponegoro’s army defeated by the Dutch.
Eyang Sujo left behind a monastery and a wooden bed with a coconut-wood pillow and bolster. He is revered for his supposed ability to bestow wealth. Every year, especially on the 12th night of the Javanese month of Syuro, thousands of pilgrims flock there to seek blessings.
Roibin, an anthropologist who studied pilgrims at Mount Kawi and now teaches at the State Islamic University (UIN) Malang, explains that people come for many reasons, but the core pursuit is always blessings, or baraka in Arabic.
“Among all the blessings sought, one type that never fades from the pilgrims’ mystical expectations is the blessing of abundant sustenance—pesugihan, or wealth-seeking,” Roibin notes.
At Mount Kawi, the search for blessings has given rise to different groups. For example, the putihan community emerged from the older abangan community. The putihan group was formed under pressure to make rituals more Islamic in character.
Differences soon appeared in their practices. The abangan community traditionally circled Eyang Sujo’s tomb counterclockwise as part of their ritual. The putihan, however, abandoned that custom and replaced it with Islamic shalat ghaib (prayer for the deceased).
Another group has also emerged: the “business community.” Positioned between the two dominant groups, this community takes a more pragmatic approach—seeking blessings while freely adopting whichever rituals seem most effective in achieving their goals.
Transforming Myth
In today’s modern era, sacred sites are often dismissed as outdated. Rationalist thinking tends to see myths as irrelevant. Yet the Mount Kawi case reveals the benefits of myth for local communities. The influx of pilgrims brings clear economic advantages. Over time, the activities have expanded beyond ritual into social services such as mass circumcisions or community health clinics.
In public policy, the influence of the stronger group is also evident. Since the putihan community gained more influence, local leaders now often come from their ranks. These leaders shape policies aligned with the expectations of their community, while the older, more puritanical abangan group finds itself increasingly sidelined, lacking space in the public sphere.
One thing is certain, perspectives on myth and sacred places continue to shift. The groups that survive are those able to adapt to the changing times. (Sulung Prasetyo)
