Reflecting on Plato and Orunmilá: A Philosophical Journey

HARMONY OF THOUGHT: UNVEILING THE CONVERGENCE OF PLATO’S PHILOSOPHY AND THE SACRED ODU IFÁ

Introduction to Plato and Ifá

In the vast tapestry of human thought, certain threads of wisdom transcend cultural boundaries and historical epochs, weaving an intricate pattern of universal truths. Plato’s seminal philosophical contributions and the ancient Yoruba divination system, the Odu Ifá, stand as embodiments of such timeless wisdom. Despite their seemingly disparate origins, these two traditions share remarkable parallels in their emphasis on knowledge, virtue, and the pursuit of a higher reality.

At the heart of Plato’s philosophy lies the concept of Forms, transcendent archetypes that serve as the ultimate source of all that exists in the physical world. These Forms, according to Plato, are perfect, unchanging ideals of which our earthly experiences are mere imperfect reflections. This theory resonates with the Yoruba concept of Olodumare, the supreme deity who embodies the cosmic order and whose will manifests in the patterns of the universe. Just as Plato’s Forms provide structure and meaning to the physical world, Olodumare’s divine principles govern the unfolding of existence.

Both Plato and Ifá recognize the centrality of virtue in human life. For Plato, virtue is the knowledge of the Forms, attained through rigorous education and philosophical contemplation. In Ifá, virtue manifests in iwa-pele, embodying qualities such as self-discipline, respect for others, and adherence to the principles of Ifá. This emphasis on virtue underscores the importance of aligning our actions with the higher ideals that govern existence, whether it be the pursuit of wisdom in Plato’s philosophy or the cultivation of good character in Ifá.

The pursuit of a higher reality, a realm beyond the confines of the physical world, is a shared aspiration of Plato’s philosophy and Ifá. For Plato, this reality is the realm of the Forms, accessible only to the pure intellect. In Ifá, the higher reality is the realm of Olodumare, attainable through spiritual practices such as divination and meditation. The pursuit of this higher reality reflects a profound yearning within the human spirit to connect with something beyond the mundane, to transcend our earthly limitations and experience a deeper, more profound sense of existence.

While these two traditions share striking similarities, it is crucial to acknowledge their distinct cultural and intellectual roots. Plato’s philosophy is grounded in Greek rationalism, employing logic and argumentation to explore the nature of reality. Ifá, on the other hand, is rooted in Yoruba spirituality, employing divination, symbolism, and storytelling to impart wisdom and guidance. These differences reflect the rich diversity of human thought and the diverse ways in which we seek to understand the universe and our place within it.

Despite their distinct approaches, the parallels between Plato’s philosophy and the Sacred Odu Ifá suggest the existence of universal truths about the human experience that transcend cultural and historical boundaries. Both traditions emphasize the importance of knowledge, virtue, and the pursuit of a higher reality, urging us to cultivate wisdom, cultivate good character, and strive for a deeper connection with something beyond our physical existence. These timeless truths serve as beacons of guidance, illuminating the path towards a more meaningful and fulfilling life.

As we delve into the depths of human thought, we uncover a tapestry of interconnected ideas, weaving a rich tapestry of wisdom that transcends time and place. Plato’s philosophy and the Sacred Odu Ifá stand as testaments to this enduring truth, reminding us of the universal quest for knowledge, virtue, and a higher reality that unites humanity across cultures and generations. By embracing the wisdom of both traditions, we open ourselves to a deeper understanding of our place in the universe and our potential for self-realization.

Odu Ifá and Plato

For the searches of wisdom and researchers of the tradition – here are some myths in the corpus of Odu Ifá that may relate to Plato:

Odu Iwori Meji

This Odu tells the story of Orunmila, the Yoruba god of wisdom, who was given the gift of divination by Olodumare, the supreme deity. Orunmila used his gift to help others and to become one of the most respected figures in Yoruba society. This myth echoes Plato’s belief in the importance of knowledge and virtue. Orunmila’s ability to help others through his wisdom and his commitment to high moral standards are reminiscent of Plato’s ideal philosopher-king.

Odu Obara Meji

This Odu tells the story of Olokun, the Yoruba god of the ocean. Olokun is a powerful and mysterious figure who is said to control the tides and weather. This myth mirrors Plato’s concept of the Forms. Olokun is a transcendent archetype, representing the power and mystery of the natural world. Just as Plato’s Forms are perfect and unchanging, Olokun is an eternal and unchanging force.

Odu Ogunda Meji

This Odu tells the story of Ogun, the Yoruba god of iron and war. Ogun is a fierce and powerful warrior who is also a skilled craftsman.This myth resonates with Plato’s belief in the importance of reason and self-discipline. Ogun’s ability to control his temper and channel his energy into constructive activities is similar to Plato’s ideal of the just man.

Odu Ose Meji

This Odu tells the story of Egungun, the Yoruba god of the ancestors. Egungun is a powerful and mysterious figure who is said to communicate with the living. This myth parallels Plato’s concept of the soul. Egungun is a transcendent being who exists beyond the physical world, much like Plato’s soul.

These myths are just a few examples of the many ways in which the corpus of Odu Ifá relates to Plato’s philosophy. By exploring these parallels, we can gain a deeper understanding of both traditions and the universal truths that they convey.

WHO EXACTLY WAS PLATO?

About the Philosopher

Plato, a preeminent ancient Greek philosopher, stands as one of the most influential thinkers in the history of Western philosophy. Born in Athens around 428 or 427 BCE, he was a student of Socrates and later became the founder of the Academy, a renowned institution of higher learning in ancient Greece.

Plato’s philosophical ideas and teachings are primarily preserved through his extensive written dialogues, in which he often used the character of Socrates as the protagonist. Through these dialogues, Plato delved into a wide range of subjects, including metaphysics, epistemology, ethics, politics, and aesthetics.

At the core of Plato’s philosophical thought lies the theory of Forms or Ideas. He posited that the physical world we perceive is but a mere reflection of a higher realm of perfect, eternal Forms. These Forms represent the true essence of objects and concepts, and human knowledge is a recollection of these pre-existing Forms acquired before birth, a concept known as anamnesis.

Another significant contribution by Plato is his theory of the tripartite soul, which suggests that the human soul consists of three components: reason, spirit, and desire. He explored the interplay of these elements within individuals and the implications for achieving a just and harmonious life.

Plato’s political philosophy is expounded in his work „The Republic,“ where he envisioned an ideal state governed by philosopher-kings who possess wisdom and virtue. His emphasis on the importance of knowledge and education in the ruling class has sparked ongoing debates about the best form of government.

The Academy, founded by Plato in Athens, became a prominent center of learning for several centuries, attracting scholars from all over the ancient world. This institution played a critical role in the transmission of philosophical ideas and contributed significantly to the preservation and development of Greek thought.

Throughout history, Plato’s ideas have continued to be a subject of profound study and interpretation. His influence on subsequent philosophers, including Aristotle and later thinkers of the Renaissance and Enlightenment eras, solidifies his position as a central figure in shaping the intellectual trajectory of Western civilization.

In conclusion, Plato’s philosophical legacy endures through his profound inquiries into metaphysics, ethics, politics, and knowledge. His dialogues and ideas remain an enduring source of inspiration and contemplation, making him a cornerstone of Western philosophical thought and a luminary in the exploration of the fundamental questions about existence, knowledge, and the human condition.

A FICTIONAL CONVERSATION BETWEEN PLATO AND ORISHÁ ORUNMILÁ

Sometime I image how a conversation between Plato and Orunmilá could have looked liked. In the realm of dreams I keep imagining a conversation around 10 key questions.

THE QUESTIONS

• How do the Platonic Forms compare to the spiritual entities of the Ifá system?
• How might the ‚Allegory of the Cave‘ be interpreted in the context of Ifá’s spiritual journey?
• Can the Platonic idea of the ‚Philosopher King‘ find a parallel in the role of Babalawos (Ifá priests)?
• How do the notions of justice and balance in your Republic align with Ifá’s moral teachings?
• How might Ifá’s divination practices shed light on the Platonic understanding of prophecy and foresight?
• How does your concept of the tripartite soul correspond to Ifá’s understanding of the human spirit?
• How does the dialectic method compare with Ifá’s process of gaining wisdom?
• How can the Theory of Recollection inform Ifá’s understanding of personal destiny?
• Can the Platonic understanding of love and beauty enrich Ifá’s teachings on compassion and harmony?
• How does Ifá respond to your notion of the ‚divided line‘ and the hierarchy of knowledge?
• And now, allow me to try to elaborate on a fictional dialogue between those two great divener and philosophers.

THE FICTITIONAL DIALOGUE

The backdrop is the legendary Academy of Athens, an intellectual hub where Plato often imparted his wisdom. Plato, a philosopher of profound insights, meets Orunmilá, the Yoruba sage, under the shade of an olive tree, their conversation a harmonious blend of Athenian and African wisdom.

PLATO: Orunmilá, in my philosophy, the reality that we perceive through our senses is merely an imperfect copy of the ideal Forms. These Forms, such as Beauty, Justice, and Goodness, are perfect, unchanging, and exist in a realm beyond our material world. Our earthly experiences are but imperfect reflections of these perfect Forms. How does this view of an ideal, transcendental reality compare to the understanding of reality in the Ifá system?

ORUNMILÁ: Plato, in Ifá, we also hold a belief in an unseen reality that is deeply interconnected with our sensory world. Rather than static and unchanging Forms, we speak of the Orishas and the sacred Odu. Each Orisha embodies aspects of existence, acting as a bridge between the seen and unseen. Similarly, the Odu, divine verses of wisdom, provide guidance for individuals to navigate their lives. We can refer to the myth of ‚Orunmila and the Palm Nut Tree‘ as an illustration. In this story, Orunmila, faced with a challenge, seeks advice from Odu, an unseen but powerful force, rather than relying solely on his physical observation of the world. This emphasizes our belief in an unseen, spiritual reality that intimately informs our material existence.

PLATO: Orunmilá, in my ‚Allegory of the Cave,‘ I depict humanity’s struggle towards true knowledge and enlightenment, symbolized by a journey from the darkness of a cave into the light of the sun. This metaphorical journey involves realizing that our perceived reality is limited and that true understanding comes from contemplating the ideal Forms. How might this allegory be interpreted within the context of the spiritual journey in Ifá?

ORUNMILÁ: Plato, the journey from ignorance to enlightenment in Ifá is indeed akin to emerging from a metaphorical cave. In our tradition, however, the ‚cave‘ might represent a life lived without guidance from the Odu and the Orishas, while the ’sun‘ would symbolize the wisdom and clarity that comes from understanding one’s destiny, or ‚Orí‘. A myth that comes to mind is that of ‚Ogun’s Descent to Earth.‘ Ogun, the Orisha of iron and technology, isolates himself in the forest, symbolizing a form of cave. It is only through the intervention of the other Orishas and the wisdom of Ifá that Ogun can emerge back to society, representing the enlightening journey from the darkness to the light of communal harmony.

PLATO: In my vision of an ideal society, the ‚Philosopher King,‘ equipped with wisdom and virtue, is best suited to lead. How might this idea find a parallel in the Ifá system?

ORUNMILÁ: In the Ifá tradition, we too emphasize the importance of wisdom and virtue in leadership, Plato. Our spiritual leaders, the Babalawos, embody this principle. They are revered not only for their wisdom of the Odu, but also for their good character, or ‚Iwa Pele.‘ They are similar to your ‚Philosopher Kings‘ in the sense that they are custodians of wisdom, who guide the community. Consider the story of ‚Orunmila and the Illiterate King.‘ Here, Orunmila, a symbol of wisdom and virtue, is chosen over a powerful but illiterate king to lead a town out of a crisis, emphasizing the value of wisdom in leadership.

PLATO: In my work ‚The Republic,‘ I propose a vision of justice, where each individual fulfills their designated role in society, leading to a harmony of the soul and the city. How does this notion of justice and balance resonate within Ifá’s moral teachings?

ORUNMILÁ: Your conception of justice, Plato, finds resonance in the Ifá’s notion of living in alignment with one’s destiny or ‚Orí.‘ Each individual has a unique destiny to fulfill, and by adhering to this, they contribute to societal harmony. In the myth ‚The Birth of the Orishas,‘ each Orisha is given a specific domain of life to govern. Their cooperation ensures cosmic balance, symbolizing our belief that each individual’s fulfillment of their role contributes to societal harmony.

PLATO: As a philosopher, I use dialectics to reach deeper truths. This involves a dialogical process of question and answer to examine and refute false beliefs. How does the Ifá system approach the quest for wisdom and truth?

ORUNMILÁ: In Ifá, Plato, wisdom is also sought through a process of questioning and introspection. However, this is usually mediated through divination, where the Babalawos interpret the sacred Odu. These verses, received through a complex process of binary divination, provide insight and guidance. In this way, our quest for wisdom is a dialogue with the divine itself. This is illustrated in the myth ‚Orunmila and the Question of Destiny,‘ where Orunmila uses divination to answer questions about an individual’s destiny, thus revealing deeper truths.

PLATO: Orunmilá, in my philosophy, I propose the Theory of Recollection, which suggests that our souls possess innate knowledge from before our birth, and learning is a process of ‚recollecting‘ this knowledge. How might this theory inform Ifá’s understanding of personal destiny?

ORUNMILÁ: Plato, your Theory of Recollection has echoes in Ifá’s concept of ‚Orí,‘ or destiny. In Ifá, it is believed that before we are born, we choose our own destiny in the presence of Olodumare, the Supreme Being. This destiny is then forgotten upon birth, and life is a journey of rediscovering and fulfilling this chosen destiny. We are guided in this process by the wisdom of the Odu and the guidance of the Orishas, as in the myth of ‚The Choosing of Destinies,‘ where each individual chooses their fate before birth, and then seeks to rediscover and align with it in life.

PLATO: Orunmilá, in my philosophy, I present the concept of ‚amor platonicus‘ or Platonic love, which values the love of the idea of good, truth, and beauty. It’s an appreciation of these higher Forms that transcends physical attraction or desires. Can this understanding of love enrich Ifá’s teachings on compassion and harmony?

ORUNMILÁ: Plato, the Ifá tradition also recognizes a form of transcendent love. However, it is understood more broadly, in the context of the harmonious interplay of the Orishas and the moral conduct that humans are encouraged to emulate. The Orisha Oshun, for example, governs love and beauty, representing these higher ideals you speak of. In the myth of ‚Oshun and the White Cloth,‘ Oshun uses her wisdom and compassion to resolve a conflict among the Orishas, restoring harmony. It is this ideal of harmonious resolution and unity that we aspire to in Ifá, mirroring your idea of Platonic love.

PLATO: The ‚Divided Line‘ in my philosophy represents a hierarchy of knowledge, from illusion at the bottom to intellectual understanding at the top. The journey upwards is one of increasing clarity and enlightenment. How does the Ifá philosophy respond to this notion?

ORUNMILÁ: Your ‚Divided Line,‘ Plato, could be seen in parallel with the Ifá understanding of wisdom and enlightenment. The journey through life in Ifá is one of increasing understanding and alignment with one’s ‚Orí,‘ or destiny, guided by the wisdom of the Odu. As one grows and learns, they move closer to fulfilling their destiny, akin to ascending your ‚Divided Line.‘ The myth of ‚Orunmila and the Bird of Prophecy‘ exemplifies this. Orunmila, guided by a prophetic bird, seeks knowledge and, through his journey, moves closer to ultimate wisdom and understanding.

PLATO: My work ‚Symposium‘ explores the nature of love, culminating in the idea that love is a driving force towards the good. This love is not limited to human relationships but includes the love of knowledge and truth. How does the Ifá system interpret this idea of love as a driving force?

ORUNMILÁ: In Ifá, we view love as a potent force too, Plato, one that goes beyond romantic or familial bonds. As I mentioned, Oshun, the Orisha of love and beauty, represents this ideal. But more broadly, love in Ifá encompasses respect and care for all existence, and the striving for moral character, or ‚Iwa Pele.‘ This is seen in the myth of ‚Oshun and the Lost Children.‘ Oshun’s love and compassion extend to lost and troubled children, embodying the principle that love drives us towards good, as in your philosophy.

PLATO: Orunmilá, the soul according to my philosophy is immortal and preexists its embodiment. After death, it returns to the realm of the Forms, ready to be incarnated once again. How does Ifá’s cosmology resonate with this belief in the soul’s immortality?

ORUNMILÁ: The concept of the soul’s immortality and cyclical journey, Plato, aligns with Ifá’s belief in reincarnation and the continuity of life. It is believed that upon death, the soul, or ‚Emi,‘ returns to the spiritual realm, and may eventually choose to be reborn. The myth of ‚Obatalá and the Creation of Human Beings‘ speaks to this. Obatalá, the Orisha of creation, crafts the physical bodies of humans, which Olodumare then imbues with life, symbolizing the journey of the soul from the spiritual to the physical realm.

PLATO: Orunmilá, I propose that the just individual is one whose soul is in harmony, where reason rules over spirit and desire. How does this align with Ifá’s understanding of a virtuous individual?

ORUNMILÁ: Plato, your idea of the just individual finds resonance in the Ifá concept of ‚Iwa Pele,‘ or good character. In Ifá, a virtuous individual is one who maintains balance and harmony within themselves, following the path of their ‚Orí,‘ or destiny. This includes exercising reason and maintaining control over desires, akin to your philosophy. In the myth ‚The Taming of the Wild Beast,‘ an individual who allows their desires to rule them becomes like a wild beast, only regaining their humanity when they learn to balance their instincts with wisdom and compassion.

PLATO: In my philosophy, the idea of the ’noble lie‘ is introduced in the context of an ideal society. It proposes that, for the greater good, citizens may need to believe in a falsehood. How does Ifá, with its emphasis on truth and wisdom, respond to this concept?

ORUNMILÁ: Plato, in Ifá, truth is held in high regard. The Orisha Obatalá is associated with truth, clarity, and wisdom, and we strive to emulate these qualities in our lives. An illustrative myth is ‚Obatalá and the Deceitful Animals.‘ When animals try to deceive Obatalá, their falsehoods are revealed, and they face consequences. While your ’noble lie‘ may serve a purpose in creating societal harmony, in Ifá, we uphold truth as a key element of ‚Iwa Pele,‘ or good character.

PLATO: My dialogues often pose more questions than they answer, fostering an environment of constant inquiry and self-examination. How might this practice of philosophical questioning be incorporated into the Ifá tradition?

ORUNMILÁ: Your method of constant inquiry, Plato, finds a place in Ifá in our practice of divination. In Ifá, we use divination as a tool for understanding and navigating the complexities of life. It’s an ongoing conversation between an individual and the cosmos, mediated by the Odu and interpreted by the Babalawo. This process encourages introspection and personal growth. In the myth of ‚Orunmilá and the Birth of Divination,‘ Orunmilá is granted the wisdom of Ifá divination by Olodumare. Like your philosophical questioning, this wisdom is a tool for continual learning and understanding, a path to unravelling life’s mysteries.

PLATO: Orunmilá, in my allegory of the charioteer, I described the human soul as being pulled by two horses, one representing noble impulses and the other symbolizing base desires. Does the Ifá system have a similar depiction of the inner struggle within the human soul?

ORUNMILÁ: In Ifá, Plato, the concept of inner struggle isn’t illustrated through such a metaphor, but the principle certainly exists. It’s seen in the journey to achieve ‚Iwa Pele,‘ or good character. This journey is a continuous effort to balance one’s actions and emotions in alignment with one’s destiny, ‚Orí.‘ The myth of ‚The Hunter and the Antelope‘ illustrates this principle. The hunter, driven by hunger, must decide whether to kill an antelope that has begged for mercy. Here, the hunter’s base desires conflict with his noble impulses, echoing your allegory.

ORUNMILÁ: Plato, your philosophy’s quest for wisdom, truth, and justice resonates strongly with the teachings of Ifá. Through our dialogue, it is clear that despite the differences in our languages and expressions, our goals align: to guide humanity towards enlightenment and harmony. Your allegory of the cave and the journey of the Ifá devotee, your forms and our Orishas, your philosopher king and our Babalawo – they all reflect a universal quest for wisdom, balance, and understanding. As we part, let us continue to learn and grow from each other’s wisdom, always seeking truth and enlightenment.

Socrates: Indeed, Orunmilá, the quest for wisdom and virtue knows no boundaries. As we delve into the intricacies of our respective philosophies, I am eager to explore the concept of destiny and free will. In my teachings, I believe that humans possess free will, and it is through the exercise of reason and self-understanding that we make choices that lead to our ultimate destinies. How does Ifá view the interplay between destiny and free will?

Orunmilá: A thought-provoking topic, Socrates. Ifá recognizes the interwoven nature of destiny and free will in shaping our lives. We believe in ‚Ori,‘ the individual’s personal destiny, which exists before birth and guides our journey on Earth. However, while ‚Ori‘ outlines the path, it is through our actions and choices that we navigate that path. To illustrate this, let me share the myth of ‚Orunmila’s Choice.‘

In this myth, Orunmila possesses the knowledge of everyone’s destiny. When he descends to Earth, he chooses to forget his knowledge of the future, symbolizing the human experience of limited foresight. While destiny exists, our choices and actions still matter, and they can influence the unfolding of our lives.

Socrates: An intriguing myth, Orunmilá. It aligns with my view that humans are not mere puppets of fate but active participants in their destinies. Now, let’s explore the concept of the divine and its relationship with humanity. In my philosophy, I often referred to a divine guiding voice or a daimonion, which offered insights and wisdom. How does Ifá perceive the connection between humans and the divine?

Orunmilá: Ifá also acknowledges the connection between humans and the divine, Socrates. We believe in the presence of powerful Orishas, intermediaries between humans and the Supreme Being, Olodumare. These Orishas serve as guides, offering wisdom and assistance in various aspects of life. One such myth is ‚Orunmila and the Gift of Sacrifice.‘

In this myth, Orunmila demonstrates the significance of sacrifice to the Orishas, which serves as a means of communication and reverence. The Orishas, in turn, grant blessings and guidance to humanity. Through rituals and offerings, we establish a connection with the divine realm, seeking wisdom and favor from the Orishas.

Socrates: A fascinating insight into the divine-human relationship, Orunmilá. In my teachings, I often emphasized the pursuit of knowledge as a means of cultivating wisdom. How does Ifá approach the quest for wisdom and its connection to knowledge?

Orunmilá: In Ifá, knowledge is indeed highly valued, but it is not an end in itself. We see wisdom as the result of applying knowledge with good character and understanding. One myth that embodies this concept is ‚Orunmila and the Sacred Book.‘

In this myth, Orunmila seeks the wisdom contained within a sacred book. However, when he opens the book, he finds it blank. The message conveyed is that knowledge alone is not enough to attain wisdom. It must be complemented by inner virtue and ethical conduct. This emphasizes that wisdom is not solely about the acquisition of knowledge but also about its application for the greater good.

Socrates: A profound lesson, Orunmilá. It echoes my belief that true wisdom lies not just in knowing facts but in using that knowledge wisely. Now, let’s delve into the concept of moral responsibility. In my philosophy, I emphasized the importance of individuals acting justly and with moral integrity. How does Ifá view the role of ethical conduct in the human experience?

Orunmilá: Ethical conduct, or ‚Iwa Pele,‘ is highly regarded in Ifá, Socrates. It is through living virtuously and adhering to moral principles that we achieve balance and harmony in our lives. Allow me to share the myth of ‚Orunmila and the Virtuous Youth‘ to illustrate this idea.

In the myth, a young man faces numerous challenges and temptations but chooses to act with integrity and good character. His actions earn him the favor of the Orishas, and he is rewarded with wisdom and blessings. This myth emphasizes the significance of ethical conduct in shaping one’s destiny and attracting divine favor.

Socrates: An inspiring tale, Orunmilá. It underscores the intrinsic link between ethical conduct and spiritual fulfillment. Now, let us explore the concept of the soul. In my philosophy, I believed in the immortality of the soul and the idea of reincarnation. What does Ifá teach about the nature of the soul and its journey beyond life?

Orunmilá: In Ifá, we also hold the belief in the immortality of the soul, Socrates. We refer to the soul as the ‚Emi,‘ and we believe it continues to exist in the spiritual realm after death, in ‚Orun,‘ the realm of ancestors. The ‚Emi‘ can be reborn into the physical world again, connecting the past, present, and future. Allow me to share the myth of ‚Orunmila and the Ancestors‘ to illustrate this concept.

In this myth, Orunmila embarks on a journey to communicate with the ancestors in the spiritual realm. The story portrays the continued existence and influence of the soul beyond the physical realm. The belief in reincarnation, coupled with the veneration of ancestors, forms a significant aspect of Ifá’s understanding of the soul’s journey.

Socrates: A profound belief, Orunmilá, as it conveys a sense of continuity and connection between the living and the departed. Lastly, let us discuss the pursuit of happiness. In my philosophy, I believed that genuine happiness was attainable through the cultivation of virtue and knowledge. How does Ifá view the pursuit of happiness and its relationship with wisdom and virtue?

Orunmilá: The pursuit of happiness is a shared goal in both our philosophies, Socrates. In Ifá, happiness is believed to arise from living a life of wisdom and good character. I have a myth that reflects this perspective – ‚Orunmila and the Joyful Celebration.‘

In this myth, Orunmila leads a joyful celebration in the community, celebrating the bounties of life and the harmony of existence. The myth portrays the connection between happiness and the appreciation of life’s blessings, as well as the cultivation of wisdom and virtuous living. For us, true happiness is found through the pursuit of wisdom, virtuous actions, and a harmonious relationship with the divine and the community.

Socrates: A beautiful myth, Orunmilá. It resonates with my conviction that true happiness arises from the alignment of virtue, wisdom, and a meaningful connection with others. Our dialogue has been immensely enlightening, and I am grateful for the exchange of ideas and the bridging of our philosophical perspectives.

Orunmilá: The pleasure is mine, Socrates. Engaging in this dialogue has enriched my understanding of the pursuit of wisdom, virtue, and happiness. It is a testament to the universal nature of these ideals, transcending cultural and temporal boundaries. May our shared pursuit of truth and enlightenment continue to inspire and guide individuals towards a life of fulfillment and harmony.

Sources

The sources of this blog are the Sacred Divinations of Odu Ifá, as well as my explorations in my book called WISDOM ACROSS TIME: DIALOGUES BETWEEN PHILOSOPHERS AND ORUNMILÁ IN IFÁ TRADITION. In this book I try to bridge the gap between ancient wisdom and contemporary thoughts of Western Philosophy and Yorubá Spirituality.