The initiates in the cult of IFA use Orí to overcome the obstacles and difficulties that are presented in the daily life
They think that Orí provides them with ashe (authority) to reach the achievements and overcome the difficulties, as can be seen in the following poem: Ifá Orunmila is the spokesman of all the divinities, through him the desires of the Orishas are known and As the first spokesperson for Orí, Orunmila considers himself the witness of our destinies. Orunmila was present when man, in Heaven, chose his destiny that is why the only way to know what destiny or which head (Orí) man chose in Heaven, is through the divination of Ifá; that is, through the oracle; if the Orí of a supplicant is displeased or pleased with his devotee. The only way to know is that. When a person consults Ifá, he is only inquiring into the desires of his own Orí, the cause and essence of himself. Ifá Orunmila carries the message divined to Orí and this to the other gods, it follows that the fundamental activity of each Orisha is to help Orí communicate the destiny of each individual.
It is very difficult or impossible that what is denied by the Orí of a man can be granted by no other Orisha. Even Orunmila uses the divination instruments to investigate the claims of his own Orí. Within the literary body of the Oddun of Ifá, there are at least two or more stories that deal with the theme of Orí as the personal deity. The following passage is about how some humans in Heaven wrongly choose their Orí, this explains that they are already predestined to failure on Earth. But also for people, failure is inadmissible and they spend their lives in a futile struggle to change their ill-chosen destiny. If all the men were destined to be buried in coffins, all the Iroko trees would have ended in the forest. Ifa was consulted on behalf of two hundred men who came from Heaven to Earth.