For centuries, the legend of the Japanese monk Gyoki (668–749 CE) has captivated spiritual seekers and historians alike. Renowned as a heroic figure who constructed bridges, roads, and helped spread Buddhism among common people, Gyoki’s retreat into the caves of Mifuneyama stands as one of the most intriguing episodes of his life. According to tradition, he carved five hundred statues of the Arhats—enlightened disciples of the Buddha—into the rock faces deep within these caves. Yet, what exactly inspired such an extraordinary act of devotion in total darkness?

Gyoki and the Legend of the Five Hundred Arhats

Gyoki’s choice of isolation and darkness speaks volumes about the depth and nature of his meditative experience. The intense seclusion and sensory deprivation he underwent point toward a profound inner vision rather than mere artistic or religious symbolism. The question thus arises: were Gyoki’s carvings directly inspired by inner visions experienced in the cave’s darkness?

Phosphenes: Inner Lights Emerging from Darkness

Phosphenes—perceptions of light occurring without any external visual stimuli—provide a compelling neurophysiological explanation for Gyoki’s experiences. In prolonged darkness, especially when combined with deep meditative states and sensory deprivation, the visual cortex spontaneously generates a range of vivid inner imagery. These images often manifest as geometric forms, spirals, luminous patterns, and, occasionally, more intricate visual representations.

The Ultrasubjective Hyperspace and the Yoga of the Inner Light

Dr. J.M. Keppel Hesselink, in his groundbreaking work, “The Light of Hermes: Reading the Emerald Tablet from Within,” introduces the concept of “Ultrasubjective Hyperspace.” According to him, this hyperspace is a multidimensional inner reality accessible during profound introspection and meditation. Not bound by physical laws, this ultrasubjective realm becomes a canvas upon which archetypal symbols, images, and luminous forms spontaneously appear.

The Yoga of the Inner Light, as described by Dr. Keppel Hesselink, provides a structured methodology to consciously enter, navigate, and interpret this inner landscape. It enables practitioners to bridge subjective visionary experiences with concrete expressions, allowing profound internal experiences to find tangible manifestations in the physical world.

The Arhats as Embodiments of Inner Light

Envision Gyoki meditating profoundly in complete darkness. His prolonged practice and fasting would have deepened his introspective state, heightening his sensitivity to subtle inner phenomena. Under these conditions, his brain would likely produce a continuous stream of phosphene imagery—dynamic and vivid.

The phosphene visions alone, however, were not enough. Gyoki’s extensive spiritual training and deep devotion infused these spontaneous visual phenomena with profound spiritual significance. His mind, deeply saturated with Buddhist teachings and the idealized forms of the enlightened Arhats, naturally interpreted these patterns as manifestations of enlightened beings. The variety and multitude of phosphene forms experienced could readily explain the remarkable number—five hundred distinct visual expressions of spiritual illumination.

Carving Inner Reality into Stone

Gyoki’s act of carving these visions into rock can be seen as his attempt to anchor ephemeral inner experiences in enduring physical form. This creative act represents a profound integration of the ultrasubjective hyperspace into the collective reality. Thus, Gyoki’s Arhats were not simply imagined artistic expressions but tangible embodiments of inner enlightenment experiences arising directly from within his visionary meditation.

Bridging Ancient Mysticism and Modern Neurophysiology

The insights provided by Dr. Keppel Hesselink’s research invite us to reconsider mystical experiences through a contemporary scientific lens. Ancient spiritual phenomena, often deemed mysterious or supernatural, can now be understood as natural, physiological manifestations of our inner neurological landscape. Such perspectives do not diminish the spiritual significance of Gyoki’s work; instead, they enhance our appreciation of the extraordinary potential inherent within our consciousness.

Did Gyoki see the Arhats illuminated by the phosphene lights of his own profound inner darkness? Dr. Keppel Hesselink’s approach encourages us to seriously embrace this fascinating possibility, expanding our understanding of ancient mystical phenomena as direct encounters with the luminous depths of our own consciousness.