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Versão em inglês aqui, versão em espanhol aqui

Recentemente, surgiram evidências que provam que Martin Heidegger leu Evola.

Em um artigo intitulado “Ein spirituelles Umsturzprogramm” (“Um programa de revolução espiritual”), publicado no Frankfurter allgemeine Zeitung, em 30 de dezembro de 2015, Tomás Vasek comenta o importante documento descoberto.

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Mircea Eliade et la Redécouverte du Sacré (YouTube, Romanian subtitles)

Mircea Eliade was a traditionalist Romanian novelist and philosopher. Following the disaster of the Second World War, he moved to Paris and Chicago, becoming a respected and influential historian of religions. He acquired something of the status of a guru, as poignantly told in the 1987 documentary Mircea Eliade et la Redécouverte du Sacré. (more…)

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English original here

Evidencia ha surgido recientemente demostrando que Martin Heidegger leyó a Evola. En un artículo titulado “Ein spirituelles Umsturzprogramm” (“Un Programa de Revolución Espiritual”), publicado en Frankfurter allgemeine Zeitung, el 30 de diciembre de 2015, Tomás Vasek comenta el importante documento descubierto.  (more…)

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Translations: Portuguese, Polish, Spanish

Evidence has recently emerged that Martin Heidegger read Julius Evola. In an article entitled “Ein spirituelles Umsturzprogramm” (“A Spiritual Revolution Program”) published in the Frankfurter allgemeine Zeitung, December 30, 2015, Thomas Vasek reports on an important document he discovered:  (more…)

Antonio Salazar

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Editor’s Note:

The following is the English translation of the great historian of religions Mircea Eliade’s preface to Salazar and the Revolution in Portugal (Salazar și Revoluția în Portugalia [Bucharest: Editura Gorjan, 1942]), a book which has not been translated into English. The title is editorial.  (more…)

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English original here

Puisque le libéralisme, en tant qu’idéologie fondée sur les droits de l’individu, appelle à « la libération vis-à-vis de toutes les formes d’identité collective en général, [et est donc] entièrement incompatible avec l’ethnos et l’ethnocentrisme, et est l’expression d’un ethnocide théorique et technologique systématique », l’« ethnocentrisme » et l’affirmation positive de l’identité « ethnique » sont vues par Dugin comme une base potentielle pour la résistance au libéralisme. (more…)

George Heermann, Cronos, 1696

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Traducción por A. Garrido.

Enlace original en

El ethnos continúa existiendo como el sustrato de las sociedades tradicionales. Por ejemplo, el ethne pre-indoeuropeo continúa existiendo como la tercera función de las sociedades indo-europeas. (more…)

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Traducción por A. Garrido.

Enlace original en

Ya que el Liberalismo, como una ideología fundada sobre los derechos del individuo, llama por la “liberación de todas las formas de identidad colectiva en general, [y por lo tanto es] completamente incompatible con el ethnos y el etnocentrismo, y es una expresión de un teóricamente sistemático y tecnológico etnocidio”, el “etnocentrismo” y la afirmación positiva de la identidad “étnica” son vistas por Dugin como una potencial base para la resistencia al Liberalismo. (more…)

George Heermann, Cronos, 1696

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Part 2 of 2

Spanish translation here

The ethnos continues to exist as the substratum of traditional societies. For example, the pre-Indo-European ethne continue to exist as the third function of Indo-European societies. Dugin explains the emergence of traditional civilizations through the emergence of nomadic pastoralism, that is, the appearance, from out of autochthonous agricultural society, of small, nomadic groups of war-like herdsmen.

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Translations: French, Spanish

Since liberalism, as an ideology founded on the rights of the individual, calls for “the liberation from all forms of collective identity in general, [and is therefore] entirely incompatible with the ethnos and ethnocentrism, and is an expression of a systematic theoretical and technological ethnocide,” “ethnocentrism” and the positive affirmation of “ethnic” identity are viewed by Dugin as a potential base for resistance to liberalism. (more…)

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Part 2 of 7

2. Theories of Stone Age Cave Art

One of the first attempts to explain the origin of Upper Paleolithic cave art was formulated by the French paleontologist Édouard Lartet (1801–1871), (more…)

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Dear Friend of Counter-Currents:

Since our last update, we received fourteen new donations totaling $945, for which we are most grateful. That means that our total is $41,410.29, which means that we are now $8,589.71 away from our annual goal of $50,000.

If it is important for you to be able to deduct your donations from your US Federal income taxes, please contact me at [email protected]. (more…)

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Mircea Eliade’s The Portugal Journal, trans. Mac Linscott Ricketts (Albany, N.Y.: SUNY Press, 2010) covers the years 1941 to 1945 when Eliade was a Romanian diplomat in Portugal. It is thus a prequel to Eliade’s four-volume Journal (Vol. 1: 1945–1955, Vol. 2: 1957–1969, Vol. 3: 1970–1978, and Vol. 4: 1979–1985), which begins with his arrival in Paris in September of 1945 and continues for the rest of his life.

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Translation anonymous, edited by Greg Johnson

Editor’s Note:

The following essay was originally published in English in East and West, vol. 6, no. 3 (1955): 224–30. This is chapter 9 of Julius Evola, East and West: Comparative Studies in Pursuit of Tradition, ed. Greg Johnson, forthcoming from Counter-Currents in the summer of 2013.

Yoga, may well he said to be that portion of the heritage of Indian wisdom—nay, of the wisdom of the East as a whole—that is most familiar to Western Europeans and to Americans. (more…)

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Youth Without Youth (2007) is Francis Ford Coppola’s stunning film adaptation of a novella of the same name by Mircea Eliade (1907–1986), the Romanian scholar of comparative religion and Iron Guard sympathizer. I highly recommend this beautiful, mysterious, endlessly captivating movie. In style, it is classic; in substance, it is eternal.

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Ludwig Fahrenkrog, “The Holy Fire”

1,311 words

Part 2 of 2

Translated by Greg Johnson

The Paganism of Hamsun and Lawrence

If Hamsun and Lawrence carry out their desire to return to a natural ontology by rejecting rationalist intellectualism, this also implies an in-depth contestation of the Christian message. (more…)