The soldier, upon embracing his Destiny, upon embracing War, breaks with the subservient bonds of mortality and transcends the Finite and thereby unites with the Supreme through heroic sacrifice. This we have seen time and again in the unequalled bravery and valor which the men of the Waffen-SS epitomized.
From Julius Evola’s Revolt Against the Modern World:
Finite beings – as lamps outshone by a much greater source of light, or as circuits pervaded by a much greater current – give way, disintegrate, melt, because in their midst there is now a power transcending their form, that wills something infinitely greater than anything that as individual agents they may will by themselves. This is why finite beings “become,” being transformed and going from the manifested into the unmanifested, from the material to the immaterial. On this basis the power capable of producing the heroic realization is clearly defined. The values are over-turned: death becomes a witness to life, and the destructive power of time displays the indomitable nature hidden inside what is subject to time and death. Hence the meaning of these words uttered by Arjuna at the moment in which he experiences the deity as pure transcendence:
“As roaring torrents of waters rush forward into the ocean, so do these heroes of our mortal world rush into thy flaming mouths. And as moths swiftly rushing enter a burning flame and die, so all these men rush to thy fire, rush fast to their own destruction.”
In this way we find again the identification of war with ”the path to God.” The warrior evokes in himself the transcendent power of destruction; he takes it on, becomes transfigured in it and free, thus breaking loose from all human bonds. Life is like a bow and the soul like an arrow, the target being aimed at is the Supreme Spirit; another text of the same Hindu tradition says that what matters is to become united with the Supreme, as an arrow is united with its target. This is the metaphysical justification of war and the transformation of the lesser into the greater holy war. It also sheds further light on the meaning of the traditions concerning the transformation, in the course of the battle, of a warrior or a king into a god. According to an Egyptian tradition, Ramses Merianun was transformed in the battlefield into the god Amon, and said: “I am like Baal in his own time”; when his enemies recognized him in the melee, they cried out: “This is not a man; he is Satkhu, the Great Warrior; he is Baal in the flesh.” In this context Baal is the equivalent of the Vedic Siva and lndra; of the solar god Tiuz-Tyr, … and of Odin-Wotan, the god of battles and of victories. It should not be forgotten that both Indra and Wotan are conceived of as gods of order and as the overseers of the world’s course (Indra is called “the one who stems the tides”; as the god of the day and of clear skies he also exhibits Olympian traits). What we find in these examples is the general theme of war being justified as a reflection of the transcendent, war waged by “form” against chaos and the forces of the inferior nature that accompany it.
The soldier transcends the Lesser War when he has cast away his “Self” and BECOMES the battle. When he no longer is tied to the Finite, to the Body, he is capable of the true and ultimate transformation … he will bridge the gap, he will make the great leap between the profane and the Sacred.
When he has overcome his inner Self, he has transitioned from the Lesser War to the Greater War, the Holy War.
Since the last of the Holy Warriors vanished from the face of this profane world in 1945, there remain only materialistic and selfish creatures who are endlessly trapped in the cycle of the Demiurge, unable to break the chains of decay and unable to rejoin the Supreme.