Page 40 - Pure Life 38

An Analytical Approach to the Human Body… M.A. Saad & R. Bakhshayesh (39

the body, the soul lacks the the body's nature as part of the
means for growth and material world.

expression (Mulla Ṣadrā, 1981;
Obudiyyat, 2014). The soul's Comparative of Yoruba
presence is as vital to the body Philosophy and

as form is to substance; without Transcendental Wisdom
the soul, the body lacks This section investigates
purpose (Ibid). In this similarities and differences

philosophy, death signifies the between Yoruba Philosophy
body’s decay and serves as the and Transcendental Wisdom.
soul's transition to a higher 1. Creation of the

realm, allowing it to fulfill its Human Body
purpose and ascend. The creation process in
Transcendental Wisdom Yoruba Philosophy parallels
categorizes existence into three the human creation in

realms: the lowest is the material Transcendental Wisdom. In
world, transient and corrupt; Yoruba belief, creating the human

the middle comprises ideal body involves a collaborative
forms separated from matter; effort among Olodumare (the
and the highest realm consists Almighty), Orisanla, Ajala,
of intellectual forms and and Ogun (Gbadegesin, 1996;

divine likeness. Only the Makinde, 1984). Olodumare
human soul integrates these directly creates the human soul,
three realms while retaining while Orisanla shapes the

personal unity. Throughout life, physical body and acts as a
humans evolve, refining their mediator between Olodumare
essence and progressing towards and humans, protecting them

a spiritual realm, eventually from malevolent forces.
attaining intellectual capacities Ancestors and Orisa both serve
(Mulla Ṣadrā, 1981). Thus, protective roles, but Orisa

death signifies the body’s end in safeguards all humanity,
the material realm, confirming whereas ancestors protect their