Working with Buné: riches, eloquence, and true answers

Buné, and why riches, eloquence, and wisdom belong together

Buné is listed in the Grimoire Companion as a Duke, and his office is stated plainly: he brings riches, he makes one eloquent and wise, and he answers truly of past, present, and future. Those three gifts look unrelated at first glance, but they belong together in practice. Riches without wisdom are spent badly. Eloquence without wisdom is smooth talk. Wisdom without a true account of past, present, and future has nothing solid to work on. A working with Buné is, at its best, a working about all three at once: the means, the words, and the judgement to use both well.

That is why this article keeps coming back to specificity. Before any working with Buné, be clear about which part of the office you mean, and about the situation it belongs to. Riches for what purpose, and through what channel? Eloquence for what speech, before whom, and about what matter? A question about what, and about which period of time? A petition that blurs those together is hard to read afterwards, and hard to act on.

Riches, in plain terms

Riches, in this context, do not mean a vague wish to be wealthy. They mean resources sufficient for the life you are actually living: money enough to meet obligations, to fund work that matters, to keep a household steady, and to give you room to act rather than merely react. Name the need plainly. Is it a debt to be cleared, a business to be steadied, a period of work to be funded, or a household to be kept secure? Those are different petitions, and they call for different ordinary steps alongside the ritual work.

Be specific about what you want, in the same way you would be specific about any serious financial matter. What sum, for what purpose, by what date in ordinary terms, and through what channel: a sale, a client, a post, a settlement? A working that names its channel gives the practitioner something to watch afterwards, and something to work toward in ordinary life. A working that names no channel invites the practitioner to read any small windfall as an answer, and that is a poor way to learn.

Do the ordinary work alongside the ritual work. Keep accounts, chase invoices, price work honestly, and deal with debts plainly rather than letting them drift. Ritual work supports a financial life; it does not substitute for keeping one in order. If a financial matter is also a legal matter, deal with the legal part properly and on time.

Eloquence and wisdom

Eloquence, in Buné's office, is paired with wisdom, and the pairing matters. Eloquence alone is the ability to speak smoothly, to persuade, to hold a room. Wisdom is knowing what is worth saying, when to speak and when to stay silent, and how to weigh what you hear from others. A practitioner who gains the first without the second will talk well and judge badly, and that is a worse position than talking plainly and judging well.

Consider where eloquence is actually needed in your life. Is it a negotiation, a presentation, a teaching, a difficult conversation with a client or a family member, or the writing of a book or a course? Name the occasion, and prepare for it in ordinary terms as well: know the material, know what you are asking for, and know what you will accept. Then the working has a real occasion to attach to, rather than a general wish to sound impressive.

Wisdom, in this office, is also about counsel: the ability to hear advice, including advice you did not want, and to weigh it honestly. A working for wisdom should leave room for an unwelcome answer. If you are only prepared to hear that you were right all along, you are not asking for wisdom; you are asking for confirmation.

True answers about past, present, and future

The third part of Buné's office is divination in the full sense: answering truly of past, present, and future. A true answer about the past is an account of how things came to be, including your own part in it. A true answer about the present is a clear sight of where things stand now, including the parts you would rather not see. A true answer about the future is a direction, not a fixed script, and a practitioner who treats it as fixed will misread it.

Before asking, decide what you will do with an answer you do not like. That is the real discipline of divination work. Frame the question so that an unwelcome answer is still usable, and write the question down exactly as you asked it. Keep a record of the answer as you received it, and of what happened afterwards, over days and weeks. Without that record, memory will quietly rewrite both question and answer to fit whatever happened next, and the practice will teach you nothing.

For Buné work in particular, notice how the three parts of the office check one another. A claim about future riches can be tested against a true account of the present: what is actually coming in, what is actually going out, and what work is actually in hand? That kind of cross-checking is wisdom in action, not scepticism for its own sake.

Incense is not background scent

Incense is not background scent for this work. It is part of the working itself. That corrects a habit many practitioners bring into the room without noticing it. We are used to scent in ordinary life being pleasant, or atmospheric, or something that makes a room feel nicer. In ritual work, incense does a different job. It marks the time as set apart, it fills the space you are working in, and it stays with you through the working, in a way a spoken word does not.

When you light incense for spirit work and spellwork with Buné, you are not adding decoration to a working that would be the same without it. You are changing the room you are working in, and you are changing your own attention along with it. The smoke, the scent, and the act of lighting itself all tell you, in a physical way, that you have begun. A working that has no clear beginning often has no clear end either, and it drifts.

Treat the lighting as a step in the work, not as preparation for the work. Do it deliberately, name the purpose in your own words if that is part of your practice, and then give the room a moment to settle before you go on to anything else.

Hand made, when you order

The incenses offered here are hand made, each batch when you order it, unless a batch has just recently been made. The incenses made here are of a quality that Athena uses herself for magical work. They work well enough that she uses them successfully for spirit work, work for clients, as well as her own spellwork.

That made-to-order point matters here too. It means the incense has not been sitting, opened and closed, through other people's orders. It is made for your order, and then blessed by Athena herself before it is sent out. No promise about what it will do for you is made here, only that it is made by hand, for this work, and not mass produced.

If you are fumigating a tool or a seal for later use, that is also a recognised use in this kind of work: to start a working, and for fumigating the tools and talismans that will be used in it. Do that fumigation deliberately, passing the item through the smoke with the purpose in mind, rather than waving it through quickly and putting it away.

Preparing the room and yourself

Preparation is most of the work, and with incense that is literally true, because the room is the thing the incense acts on. Clear the space you will use, physically, and set it aside for this purpose. Put away the things that pull your attention elsewhere. If you have a regular working space, use it. If you do not, choose one place and use it consistently for this working, so the place itself starts to carry the association.

Ventilation matters, in a practical sense that is easy to overlook when you are focused on the ritual side. A room that is completely sealed will fill with smoke quickly, and a room that is wide open will lose the scent before the working is done. Find a balance that works for your space: enough air to breathe comfortably, enough containment that the scent remains present through the working. Test how your room behaves before the night of the working, not during it.

Set out what you will need before you light anything: the incense, a safe burner or charcoal arrangement that you have used before, a seal or tool if your practice calls for one, and the oil if you are using oil as well. Then prepare yourself: bathe, or at least wash your hands and face, change into clothes you do not wear for ordinary errands, and avoid starting when you are exhausted, drunk, or already agitated. A clear head is a working tool, just as much as incense is.

A simple working order, to adapt to your own practice

The following is a general order, not a fixed script. Adapt it to the system you already work in, and to the instructions you already follow for Goetia work. First, prepare the room and yourself, as above. Second, set out the incense, the burner, and the oil and any seal or tool you will use. Third, anoint, if you are using oil, deliberately, naming the purpose in your own words. Fourth, light the incense and let the space settle. Fifth, speak your petition, clearly and once, rather than repeating it until it loses its shape. Sixth, sit quietly for a time and listen, rather than filling every moment with more words. Seventh, close the working properly, in whatever way your practice requires, and put the tools away in their proper place.

Afterwards, write down what you did, when you did it, and what you noticed. Not what you hoped would happen, but what actually happened, in plain language. Note the incense itself in that record: how much you used, how the room behaved, how long the scent remained. Those practical details are part of learning how to work with incense well, not a distraction from it.

What not to do, and knowing when to stop

Do not burn incense in a room where it is unsafe to do so, and do not leave a burner unattended. Use a safe burner, on a heat-proof surface, away from curtains, papers, and anything that could catch, and stay with it for the whole working. If you have sensitivities to smoke or to particular incense ingredients, test carefully, ventilate well, or choose a different form of working. If the incense makes you cough or gives you a headache, that is information, not a test of dedication. Stop, ventilate, and reconsider how, and how much, you use.

Do not use incense as a substitute for the rest of the working. Lighting incense and then doing nothing else, with no petition, no attention, and no closing, is not spirit work. It is just a room that smells different. The incense supports the work; it does not replace it.

Do not repeat the same working endlessly in the hope that repetition alone will force a result. Do the work properly, once, observe over days and weeks, and then decide calmly whether a second working, a different approach, or no further working is the right next step. If nothing changes, that is also information. It may mean the petition was unclear, the timing was wrong, or the situation needs a different approach.

Buné incense, and Buné oil to go with it

Incense is not background scent for this work. It is part of the working itself.

I hand make Buné incense myself, in small batches, when you order, and I bless it myself before it is sent out. It is incense I use myself for spirit work and spellwork with Buné, not a bulk incense relabelled for the purpose. I make no promise about what it will do for you, only that it is made by hand, for this work.

If you want the incense for that work, this is the one I offer: Buné Goetia incense, $44 CAD. View the product

I also make the oil to go with it, for the same work: Buné Goetia grimoire demon evocation oil, $44 CAD.

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