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describes it as a temporary home proceeds to the reservoir of inner
for the soul, emphasizing its heads (ori), which are molded
physical attributes. Yoruba by Ajala, where the individual
thinkers largely agree there is selects their destiny (ori) (Ibid).
more to a human than just the
body (Gbadegesin, 1996). 2. The Interconnection
Between the Human
1. The Creation of the Physical and Spiritual
Human Body Bodies
Yoruba Philosophy posits that The interconnection between
the creation of the human the physical and spiritual
body entails a division of labor bodies is a key concept in
among Olodumare, Orisanla, Yoruba Philosophy, where the
Ajala (Gbadegesin, 1996), and physical body serves as a
Ogun (Makinde, 1984). It is vessel for the spiritual body,
believed that Olodumare encompassing the individual’s
collaborated with these Gods essence or soul. Each body
i.e. Orisanla, Ajala, and Ogun influences the other; the health
to create human beings of the physical body affects
(Gbadegesin, 1996). Orisanla, the spiritual body and vice versa.
in particular, was responsible Segun Gbadegesin (1984)
for constructing and shaping distinguishes the Material world
the physical body (Ibid). This (physical body) from the Non-
system can be likened to the material world (spiritual body),
system of creation of human which is home to spiritual beings
beings aided by four supreme like Olodumare, Orisa, and
psychic forces known as the four ancestors. Olodumare, the
great angels in Transcendental supreme deity, operates
Philosophy (Abdul Haq, 1972). indirectly through Orisa, who
Olodumare then infused the acts as an intermediary between
soul into it (Gbadegesin, 2004). Olodumare and humans while also
Subsequently, the body, along protecting them from evil
with the living force (emi), threats.
