In constructing our comprehensive worldview, we draw upon a fusion of academic knowledge and personal spiritual insight rooted in academic research to craft a Nouiogalation Cosmology.
First, we will introduce the concepts of Aidus in Dubron (Fire in Water)
However, not only the Druids, but others as well, say that men’s souls, and also the universe, are indestructible, although both fire and water will at some time or other prevail over them.
Strabo, Geograohy, IV.4
Fire and Water, in their eternal union, birthed the cosmos, holding both creation and destruction within them. Their cosmic dance shapes the destiny of all existence, from stars to souls. While their clash may lead to cataclysmic events, it also holds the potential for renewal, birthing new iterations of the cosmos.
We then have Samos and Giamos, which are the shimmering of Aidus in Dubron. The Rees Brothers and Alexei Kondratiev introduce us to this concept. “Celtic Heritage Ancient Tradition in Ireland and Wales – Alwin and Brinley Rees p. 83-89” “The Apple Branch A Path to Celtic Ritual – Alexei Kondratiev – p. 97-104”
Samos (Summer), associated with summer, embodies qualities of light, order, and the celestial realm. It symbolizes the harmonious and civilized aspects of existence. Samos represents the illuminated path, the guiding force that brings clarity and structure to the cosmos. It is associated with the tamed and mundane aspects of life, where systems and rules govern the order of things.
Giamos (Winter) represents the principle of winter, characterized by darkness, chaos, and the chthonic or primal forces. It symbolizes the wild and magical aspects of existence. Giamos represents the mysterious and transformative energies that dwell within the depths of the cosmos. It is associated with the untamed and unpredictable forces that challenge and disrupt established structures.
Now, we will move on to the three worlds: Albios, Bitus, and Dubnos.
Three is a very common number within various Indo-European cultures. John Shaw, in ‘On Indo-European Cosmic Structure‘ covers this very well. Given that many other cultures had a three-world cosmological structure at their core, it is not a stretch to assume this to be the case with the Gaulish peoples.
Dubnos is the Underworld, the Deep, and can relate not only to Mori (Gaulish for “sea”) but that which is under Bitus (the world in which we live). Under lakes, streams, caves, you name it. That which is under the Earth, home to Andernadoi (chthonic) beings. This includes not only Dêuoi of Dubnos but at least some Regentiâ (Ancestors) and other spirits. Some are benevolent (bestowing riches and fertility of the land), others are malevolent. Here is the womb of Litauiâ (the Earth), as we come from it, and our bodies, at the very least, return to it.
Dubnos is associated with Giamos – that is, darkness, chaotic, chthonic, primal, and of winter.
Bitus is our own world, which, other than being the home of humanity, is home to many other beings. This is also the domain of the Litauiatîs (land spirits), which are Dêuoi and Spirits of the Earth. This includes deities tied to locations such as lakes, rivers, mountains, trees, forests, and, at this point, if not before, cities. Bitus is acted upon in both of the other worlds. Thus, we get both order and chaos, to live and die, the turnings of the seasons, and influences from both of the other worlds. We are subject to the full experience of these cycles.
Albios is the upper world. It is home to Ueranadoi (celestial) beings. The Dêuoi and Spirits of Nemos (the Sky) live here. Generally, these beings provide order, protection, and what is needed for civilization. Classifying them as benevolent or malevolent does them a bit of a disservice, as it is their job to preserve order. However, through reciprocal exchange with Them, as with the Dêuoi of the other two worlds, They, too, may return such gifts with Their benevolence.
Albios is associated with Samos – light, order, celestial, civilized, and of summer.
Antumnos (The Otherworld) is between these worlds, akin to the Welsh Otherworld known as Annwn. This word is composed of “ande,” meaning “below,” and “dubno-,” signifying “world” (Lambert 1985, p. 175).
Antumnos is the realm where everything converges, serving as the central point of connection for all things. In this liminal domain, entities exist in a state of interconnectedness, yet simultaneously, they lose their distinct identities. It is the crossing point between Drus and the three realms, linking them to The Otherworld. Carnonos, the ruler of this realm, grants or denies access to this domain. The Otherworld represents an inverted version of the material realms, transforming into an immaterial realm upon passage.
What links and holds all this together is our world tree called Drus.
Drus (the World Tree) is, in this case, the axis mundi, or pillar of worlds. A comparison could be made to Yggdrasil in Norse mythology or Mount Olympus in Greek mythology. The roots of Drus lie within Dubnos, the trunk in Bitus, with a canopy that stretches to Albios. The World Tree sprouts from the primordial waters, its growth shaped by the interplay of fire and water.
Next, let’s delve into the concept of the Soul, known as Anation, derived from the Proto-Celtic term *anatiā, which signifies ‘breath’ (Matasović 2009, pp. 35-36). This connection resembles Latin terms like animus (breath) and anima (soul). Before we proceed, it’s worthwhile to explore the insights of classical writers on this subject.
[For] the belief of Pythagoras prevails among them, that the souls of men are immortal and that after a prescribed number of years they commence upon a new life, the soul entering into another body. Consequently, we are told, at the funerals of their dead some cast letters upon the pyre which they have written to their deceased kinsmen, as if the dead would be able to read these letters.
Diodorus Siculus, Library of History, Book V.28
However, not only the Druids, but others as well, say that men’s souls, and also the universe, are indestructible, although both fire and water will at some time or other prevail over them.
Strabo, Geography, Book IV.4
The cardinal doctrine which they [the Druids] seek to teach is that souls do not die, but after death pass from one to another; and this belief, as the fear of death is thereby cast aside, they hold to be the greatest incentive to valour.
Caesar, Gallic War, Book VI.14
They alone are granted the true knowledge, or the false, of the gods and celestial powers; they live in the furthest groves of the deep forests; they teach that the soul does not descend to Erebus’ silent land, to Dis’ sunless kingdom, but the same spirit breathes in another body. If what they say is true, then our death is merely a moment in the course of continuing life. Thus the tribes on whom the pole star gazes are sweetly deceived, since they are free of the terror of dying, our greatest fear, and the warrior there is eager to meet the steel, is brave in the face of death, convinced it is cowardice to be over-protective of a life that will be renewed.
Lucan, Pharsalia Book I
We consider the soul to be eternal, and it engages in a continuous cycle known as Trasrēdon Anatii, signifying the soul’s journey across different human bodies. Our Anation, or soul, is composed of Aidus (Fire) and Dubron (Water), the same primordial forces that shaped the Cosmos and will eventually bring about its destruction. The Anation serves as the wellspring of anatlā biuiti, the life force breathed into marussion, the state of lifelessness. Anation’s pursuit is encapsulated by uissus, symbolizing knowledge and wisdom to live and experience Îanos that which is right, just, and correct. It seeks to acquire these attributes through experiential learning and active engagement. The Anation carries the accumulated uissus from one lifetime to the next.
Upon concluding its mortal existence in Bitus, the world of the living, the Anation transitions to Antumnos, the Otherworld, where it resides alongside the Regentiâ, the Ancestors. Here, it finds solace and healing from the challenges of past lives. After a certain period, the soul may choose to be reborn in the mortal world. To facilitate this rebirth, it partakes of the Dubrus Dīmanuanti, the Well of Forgetfulness, relinquishing its menmanā, or memories, while retaining its uissus. We believe that the soul is reborn when it is fully prepared to embark on a new life, having undergone purification and rejuvenation in Antumnos.
Sources:
Bessus Nouiogalation 
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