Against the Fascist Creep. Alexander Reid Ross

on innate, mythical, and ancestral elements—both the local rootedness of culture and the transcendence of spirit. What remains consistent through the different, often feuding, ideological systems is a frequent reference to the individual’s power over the crowd—a kind of wolf character preying on the unsuspecting sheep who do what society commands. Like the wolf pack, the “tribe” remained a perfect form to carry these ideas—which may be why fascism has emerged prominently in communities organized around avant-­garde music niches like neofolk and noise (with its obvious roots in futurism). However, the “warrior aristocrat” of Evola and the Odinist soldier of Christensen would not restrict themselves to music and art; instead, they would leave a trail of blood across the remainder of the twentieth century, from Italy to Argentina to Colorado. It is to this legacy of infiltration and murder that we will turn in the next chapter.

      169 See Julius Evola, “Il mito Marcuse,” in Gli uomini e le rovine (Rome: Volpe, 1967), 263–69; Roger Griffin, “Revolts Against the Modern World: The Blend of Literary and Historical Fantasy in the Italian New Right,” Literature and History 11, no.1 (Spring 1985): 101–24.

      170 Julius Evola, “Cose a posto e parole chiare,” La Torre, April 1, 1930.

      171 Richard Drake, The Revolutionary Mystique and Terrorism in Contemporary Italy (Bloomington, ID: Indian University Press, 1989), 119–20.

      172 Kevin Coogan, Dreamer of the Day: Francis Parker Yockey & the Postwar Fascist International (New York: Autonomedia), 356–57.

      173 Ibid., 257.

      174 Julius Evola, Men Among the Ruins, trans. Guido Stucco, ed. Michael Moynihan (Rochester, VT: Inner Traditions, 2007), 166–67.

      175 Letter from Evola to Dino Alfieri, September 1937, quoted in Dana Lloyd Thomas, Julius Evola e la tentazione razzista (Brindisi: Giordano, 2006), 144. Also see Staudenmaier, “Antisemitic Intellectuals in Fascist Italy,” in Intellectual Antisemitism from a Global Perspective, ed. Sarah K. Danielsson and Frank Jacob.

      176 Julius Evola, Doctrine of Awakening, trans. H. E. Musson (Rochester, VT: Inner Traditions, 1995), 232.

      177 Ibid., 147.

      178 See Nicholas Goodrick-Clarke, Hitler’s Priestess (New York: New York University, 1998), 44–60.

      179 Ibid., 77–75.

      180 Ibid., 92–104.

      181 Ibid., 117–21.

      182 Coogan, Dreamer of the Day, 274.

      183 Francis Parker Yockey, Imperium: The Philosophy of History and Politics (Sausalito, CA: Noontide Press, 1969), 5.

      184 Ibid., 277.

      185 Ibid., 307.

      186 Ibid., 316.

      187 Ibid., 201.

      188 Ibid., 206.

      189 Martin A. Lee, The Beast Reawakens: Fascism’s Resurgence from Hitler’s Spymasters to Today’s Neo-Nazi Groups and Right-Wing Extremists (New York: Routledge, 2000), 98.

      190 Coogan, Dreamer of the Day, 192.

      191 Quoted in Ibid., 175.

      192 Nicholas Goodrick-Clarke, Black Sun (New York: New York University Press, 2002), 77.

      193 Coogan, Dreamer of the Day, 177.

      194 Goodrick-Clarke, Black Sun, 74.

      195 Ibid., 83.

      196 In one perhaps telling coincidence, the famous poster quoted above found its way to Northern Ireland, where it was printed by the Ulster Defense Force in a 1980 manifesto calling for eventual secession of Northern Ireland from the United Kingdom. an S. Wood, Crimes of Loyalty: A History of the UDA (Edinburgh, UK: University of Edinburgh, 2006), 80.

      197 Goodrick-Clarke, Black Sun, 18.

      198 Ian S. Wood, Crimes of Loyalty, 80.

      199 Else Christensen, quoted in Mattias Gardell, Gods of the Blood: The Pagan Revival and White Separatism (Durham, NC: Duke University Press, 2003), 171.

      200 Ibid.

      201 Ibid., 175.

      202 George Michael, Theology of Hate: A History of the World Church of the Creator (Gainsville, FL: University Press of Florida, 2008), 52.

      203 Ibid., 53.

      204 Ibid., 273.

      205 Goodrick-Clarke, Black Sun, 262.

      206 Gardell, Gods of the Blood, 278–79.

      Chapter 3: A Brief History of Fascist Intrigue

      The Politics of Subversion

      Following the war, fascist activists including French ideologue Maurice Bardèche, Oswald Mosley, and Otto Strasser attempted to recreate a political movement from the ashes of their ideology. Otto looked to his brother Gregor, murdered in the Röhm purge of 1934, as “a martyr for the idea of a ‘German Revolution,’” positioning himself as the rightful alternative to Hitlerism. Nevertheless, both Gregor and Otto Strasser’s public statements were characterized by nebulous syncretism against a backdrop of demagoguery. Otto’s were as theoretically unimpressive but lacked the same cult following.207 By the mid-1950s,