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Shinto household amulet or talisman

In Shinto and Buddhism in Japan, an is a talisman made out of various materials such as paper, wood, cloth or metal. Ofuda are commonly found in both Shinto shrines and Buddhist temples and are considered to be imbued with the power of the deities (kami) or Buddhist figures revered therein. Such amulets are also called (護符). Certain kinds of ofuda are intended for a specific purpose (such as protection against calamity or misfortune, safety within the home, or finding love) and may be kept on one's person or placed on other areas of the home (such as gates, doorways, kitchens, or ceilings). Paper ofuda may also be referred to as (紙札), while those made of wood may be called (木札). Omamori, another kind of Japanese amulet, shares the same origin as and may be considered as a smaller, portable version of ofuda. A specific type of ofuda is a talisman issued by a Shinto shrine on which is written the name of the shrine or its enshrined kami and stamped with the shrine's seal. Such ofuda, also called (神札), (御神札) or (神符), are often placed on household Shinto altars (kamidana) and revered both as a symbol of the shrine and its deity (or deities) – containing the kami's essence or power by virtue of its consecration – and a medium through which the kami in question can be accessed by the worshiper. In this regard they are somewhat similar to (but not the same as) goshintai, physical objects which serve as repositories for kami in Shinto shrines. In a similar vein, Buddhist ofuda are regarded as imbued with the spirit and the virtue of buddhas, bodhisattvas, or other revered figures of the Buddhist pantheon, essentially functioning in many cases as a more economic alternative to Buddhist icons and statuary.

The origins of Shinto and Buddhist ofuda may be traced from both the Taoist [[Fulu, introduced to Japan via Onmyōdō (which adopted elements of Taoism), and woodblock prints of Buddhist texts and images produced by temples since the Nara and Heian periods. During the medieval period, the three shrines of Kumano in Wakayama Prefecture were particularly famous for their paper talisman, the 'Kumano Ox King Talisman'; :ja:; 熊野牛王符, also known as the (牛王宝印), which were stamped on one side with intricate designs of stylized crows. At the time, these and similar gofu were often employed in oath taking and contract drafting, with the terms of the oath or agreement being written on the blank side of the sheet. The shinsatsu currently found in most Shinto shrines meanwhile are modeled after the talisman issued by the Grand Shrines of Ise (Ise Jingū) called (神宮大麻). Jingū Taima were originally Harae (purification wands) that wandering preachers associated with the shrines of Ise (御師) handed out to devotees across the country as a sign and guarantee that prayers were conducted on their behalf. These wands, called (御祓大麻), were contained either in packets of folded paper – in which case they are called (剣祓) (also kenbarai),

In 1871, an imperial decree abolished the oshi and allotted the production and distribution of the amulets, now renamed Jingū Taima, to the shrine's administrative offices. wrapped in paper on which is printed the shrine's name ( (天照皇大神宮)) and stamped with the seals of the shrine ( (皇大神宮御璽)) and its high priest ( (大神宮司之印)) – developed. In 1900, a new department, the Department of Priests; 神部署; Kanbesho, took over production and distribution duties. The distribution of Jingū Taima was eventually delegated to the National Association of Shinto Priests ([[:ja:全国神職会) in 1927 and finally to its successor, the Association of Shinto Shrines, after World War II ]]

Ofuda come in a variety of forms. Some are slips or sheets of paper, others like the Jingū Taima are thin rectangular plaques ( (角祓)) enclosed in an envelope like casing (which may further be covered in translucent wrapping paper), while still others are wooden tablets (kifuda) which may be smaller or larger than regular shinsatsu. Some shrines distribute kenharai, which consists of a sliver of wood placed inside a fold of paper. The Oharai Taima issued by the shrines of Ise before the Meiji period were usually in the form of kenharai; while the kakuharai variety is currently more widespread, Jingū Taima of the kenharai type are still distributed in Ise Shrine. Ofuda and omamori are available year round in many shrines and temples, especially in larger ones with a permanent staff. As these items are sacred, they are technically not 'bought' but rather 'received' (授かる) or (受ける), with the money paid in exchange for them being considered to be a donation or offering (初穂料). One may also receive a wooden talisman called a (祈祷札) after having formal prayers or rituals ( (祈祷)) performed on one's behalf in these places of worship.

The origins of Shinto and Buddhist ofuda may be traced from both the Taoist [[Fulu, introduced to Japan via Onmyōdō (which adopted elements of Taoism), and woodblock prints of Buddhist texts and images produced by temples since the Nara and Heian periods. During the medieval period, the three shrines of Kumano in Wakayama Prefecture were particularly famous for their paper talisman, the 'Kumano Ox King Talisman'; :ja:; 熊野牛王符, also known as the (牛王宝印), which were stamped on one side with intricate designs of stylized crows. At the time, these and similar gofu were often employed in oath taking and contract drafting, with the terms of the oath or agreement being written on the blank side of the sheet. The shinsatsu currently found in most Shinto shrines meanwhile are modeled after the talisman issued by the Grand Shrines of Ise (Ise Jingū) called (神宮大麻). Jingū Taima were originally Harae (purification wands) that wandering preachers associated with the shrines of Ise (御師) handed out to devotees across the country as a sign and guarantee that prayers were conducted on their behalf. These wands, called (御祓大麻), were contained either in packets of folded paper – in which case they are called (剣祓) (also kenbarai),

In 1871, an imperial decree abolished the oshi and allotted the production and distribution of the amulets, now renamed Jingū Taima, to the shrine's administrative offices. wrapped in paper on which is printed the shrine's name ( (天照皇大神宮)) and stamped with the seals of the shrine ( (皇大神宮御璽)) and its high priest ( (大神宮司之印)) – developed. In 1900, a new department, the Department of Priests; 神部署; Kanbesho, took over production and distribution duties. The distribution of Jingū Taima was eventually delegated to the National Association of Shinto Priests ([[:ja:全国神職会) in 1927 and finally to its successor, the Association of Shinto Shrines, after World War II ]]

Ofuda come in a variety of forms. Some are slips or sheets of paper, others like the Jingū Taima are thin rectangular plaques ( (角祓)) enclosed in an envelope like casing (which may further be covered in translucent wrapping paper), while still others are wooden tablets (kifuda) which may be smaller or larger than regular shinsatsu. Some shrines distribute kenharai, which consists of a sliver of wood placed inside a fold of paper. The Oharai Taima issued by the shrines of Ise before the Meiji period were usually in the form of kenharai; while the kakuharai variety is currently more widespread, Jingū Taima of the kenharai type are still distributed in Ise Shrine. Ofuda and omamori are available year round in many shrines and temples, especially in larger ones with a permanent staff. As these items are sacred, they are technically not 'bought' but rather 'received' (授かる) or (受ける), with the money paid in exchange for them being considered to be a donation or offering (初穂料). One may also receive a wooden talisman called a (祈祷札) after having formal prayers or rituals ( (祈祷)) performed on one's behalf in these places of worship.