Beyond Erìgí Àwọ̀ Ágbàṣà: Why Every Babaláwo, Ìyánífá, Olórìṣà, and Oníṣẹ̀ṣe Should Build Beyond the Shrine

Beyond Erìgí Àwọ̀ Ágbàṣà: Why Every Babaláwo, Ìyánífá, Olórìṣà, and Oníṣẹ̀ṣe Should Build Beyond the Shrine

One of my concerns about the future of Ìṣẹ̀ṣe is the growing tendency for many practitioners to depend almost entirely on Ìdáfá, Ẹbọ, Erìndínlógún, Òòsà Dídá, initiations, and other spiritual services as their only means of livelihood.

In my opinion, this is not healthy for the individual, and it is not healthy for Ìṣẹ̀ṣe itself.

For this reason, I consistently encourage Babaláwo, Ìyánífá, Olórìṣà, and all Oníṣẹ̀ṣe to cultivate other professions, businesses, and practical skills alongside their spiritual responsibilities.

Learn a trade.

Start a business.

Farm.

Teach.

Write books.

Become an artisan.

Study science.

Build companies.

Develop technology.

Acquire professional skills.

Create value beyond the shrine.

Spirituality should enrich your life, not limit your potential.

One of the beautiful features of traditional Yorùbá society was that spiritual leaders were rarely defined solely by their priesthood. Many were farmers, blacksmiths, traders, herbalists, hunters, craftsmen, community leaders, scholars, and healers. Their spiritual responsibilities complemented their occupations; they did not replace them.

This balance gave them greater independence, credibility, and freedom. They were not compelled to turn every conversation into a consultation or every challenge into an opportunity for divination. They could genuinely tell someone, "This is not a spiritual problem," because their livelihood did not depend exclusively on spiritual work.

When a spiritual tradition becomes financially dependent upon convincing people that they constantly need spiritual intervention, it risks creating the very culture of dependency that many practitioners criticize in other religions.

If we criticize religious systems for encouraging people to rely exclusively on pastors, imams, or other religious leaders for every aspect of life, then we must be careful not to reproduce the same pattern within Ìṣẹ̀ṣe.

The purpose of Ìṣẹ̀ṣe is not to make people permanently dependent on Babaláwo, Ìyánífá, or Olórìṣà.

The purpose of Ifá and Òrìṣà spirituality is to awaken Orí.

A good Babaláwo, Ìyánífá, or Olórìṣà should gradually empower people to become wiser, more responsible, more disciplined, and more capable of making sound decisions. The greatest achievement of a teacher is not creating lifelong dependence but cultivating enlightened, self-reliant human beings.

Likewise, a spiritual practitioner who possesses multiple skills approaches their work with greater integrity and freedom. They can confidently tell someone, "You do not need Ìdáfá or Erìndínlógún for this. Go and study. Go and work. Go and prepare. Learn a skill. Build your capacity." They are free to give honest counsel because their livelihood does not depend solely on performing rituals.

This is one of the reasons I often say that Ìmọ̀ràn—sound counsel—comes before Ìdáfá. Not every challenge requires divination. Some require education. Some require discipline. Some require patience. Some require planning. Some require therapy. Some require acquiring new skills. Wisdom lies in knowing the difference.

I also believe the future of Ìṣẹ̀ṣe depends upon practitioners who can engage the modern world with confidence. We need Babaláwo, Ìyánífá, Olórìṣà, and Oníṣẹ̀ṣe who are researchers, educators, entrepreneurs, engineers, doctors, lawyers, artists, environmental scientists, software developers, architects, farmers, and innovators. We need people who demonstrate that Ifá is fully compatible with excellence in every sphere of human endeavor.

This does not diminish the sacredness of Ìṣẹ̀ṣe. It magnifies it.

Ìṣẹ̀ṣe should inspire us to become more capable, not less.

More productive, not more dependent.

More innovative, not more confined.

More resourceful, not more limited.

The shrine should never become a prison that prevents us from contributing meaningfully to society through our talents, professions, and creativity.

Let our spirituality produce innovation.

Let it produce scholarship.

Let it produce businesses.

Let it produce sustainable communities.

Let it produce leaders.

Let it produce creators.

Let it produce human beings who embody both wisdom and competence.

Ifá has always been a path of Enlightenment.

And Enlightenment should expand your world—not reduce it.

Abọrú. Abọyè. Abọ̀ṣíṣẹ̀.