Maybe because I wasn't convinced that you don't see fascist animism as being unique. Communists have referred to the spirit of the people and such, but it is primarily an atheistic political ideology.
However, the Nazi and Bushido political grounding has significant elements of nature-oriented, animist spirituality. This core difference is enough to prove that communism is not fascism. Here are some useful quotes:
From nazi.org:
Our world faces a choice between a humanist system and a naturalist one. Humanism currently benefits the social, industrial and political interests which profit from humankind's lack of direction. Consequently, naturalism is demonized, despite its inherent tendency to focus more on heroic goals than the fear of negativity that generates mass reaction and, consequently, profit.From Mein Kampf:
Over against all this, the völkisch concept of the world recognizes that the primordial racial elements are of the greatest significance for mankind. In principle, the State is looked upon only as a means to an end and this end is the conservation of the racial characteristics of mankind. Therefore on the völkisch principle we cannot admit that one race is equal to another. By recognizing that they are different, the völkisch concept separates mankind into races of superior and inferior quality. On the basis of this recognition it feels bound in conformity with the eternal Will that dominates the universe, to postulate the victory of the better and stronger and the subordination of the inferior and weaker. And so it pays homage to the truth that the principle underlying all Nature’s operations is the aristocratic principle and it believes that this law holds good even down to the last individual organism. It selects individual values from the mass and thus operates as an organizing principle, whereas Marxism acts as a disintegrating solvent. The völkisch belief holds that humanity must have its ideals, because ideals are a necessary condition of human existence itself. But, on the other hand, it denies that an ethical ideal has the right to prevail if it endangers the existence of a race that is the standard-bearer of a higher ethical ideal.From the Epigrams in The Soul of Japan An Exposition of Japanese Thought,
a chapter called Sources of Bushido:There are, if I may so say, three powerful spirits, which have, from time to time, moved on the face of the waters, and given a predominant impulse to the moral sentiments and energies of mankind. These are the spirits of liberty, of religion, and of honor.
--HALAM, Europe in the Middle Ages.
What Buddhism failed to give, Shintoism offered. in abundance. Such loyalty to the sovereign, such reverence for ancestral memory, and such filial piety as are not taught by any other creed, were inculcated by the Shinto doctrines, imparting passivity to the otherwise arrogant character of the samurai. Shinto theology has no place for the dogma of "original sin." On the contrary, it believes in the innate goodness and Godlike purity of the human soul, adoring it as the adytum from which divine oracles are proclaimed. Everybody has observed that the Shinto shrines are conspicuously devoid of objects and instruments of worship, and that a plain mirror hung in the sanctuary forms the essential part of its furnishing. The presence of this article is easy to explain: it typifies the human heart, which, when perfectly placid and clear, reflects the very image of the Deity.From Japan: an Attempt at Interpretation by L. Hearn we find this: The Ancient Cult:
That is to say, gods in the oldest Greek and Roman sense. Be it observed that there were no moral distinctions, East or West, in this deification. "All the dead become gods," wrote the great Shintô commentator, Hirata. So likewise, in the thought of the early Greeks and even of the late Romans, all the dead became gods. M. de Coulanges observes, in La Cité Antique: "This kind of apotheosis was not the privilege of the great alone. no distinction was made. . . . It was not even necessary to have been a virtuous man: the wicked man became a god as well as the good man,--only that in this after-existence, he retained the evil inclinations of his former life." Such also was the case in Shintô belief: the good man became a beneficent divinity, the bad man an evil deity,--but all alike became Kami. "And since there are bad as well as good gods," wrote Motowori, "it is necessary to propitiate them with offerings of agreeable food, playing the harp, blowing the flute, singing and dancing and whatever is likely to put them in a good humour." The Latins called the maleficent ghosts of the dead, Larvae, and called the beneficent or harmless ghosts, Lares, or Manes, or Genii, according to Apuleius. But all alike were gods,--dii-manes; and Cicero admonished his readers to render to all dii-manes the rightful worship: "They are men," he declared, "who have departed from this life;-consider them divine beings. . . ."