This essay is essentially a contextual amplification of his previous essay ‘Beyond Every Destruction’ and expands on the point that Arabic tradition in early Islam was greatly influenced by Indo-Aryan, Persian tradition, particularly in the strong duality of the "Mazdaist conception of religion as military service under the sign of the 'God of Light'..."

The reader might be reminded that the cult aspect which Apollo was most known by was as the Shinning One, or as Helios, the Sun. Moderns should not underestimate the power of Sun Gods in a candlelit world, particularly a One God who is supreme light-bringer, the bestower of internal and external illumination.

Warriorhood in this tradition is essentially monastic and ascetic, joining in many practical aspects with the Shinto ideals enshrined in Bushido.

The hadith [oral traditions] of the Prophet Muhammad make it clear that the Jihadist fought the baser nature of himself more than the infidel.

As Evola writes:

"In more concrete terms, the predicaments, risks and ordeals peculiar to the events of war bring about an emergence of the 'inner enemy', which, in the forms of the instinct of self-preservation, cowardice, cruelty, pity and blind riotousness, arise as obstacles to be vanquished just as one fights the outer enemy."

These realities brought those who knew war and literature to write, "The blood of heroes is closer to the lord than the ink of scholars and the prayers of the pious."

This ancient sentiment is rooted in the fact that—in the Indo-Aryan tradition—the hero engaged in mundane war, but comporting himself in heroic manner [such as the Roman general assigning himself as a blood sacrifice, or Socrates covering the Athenian retreat from Declea] is elevated toward the divine. This was the essential purpose of combat rites in ancient Hellas and why they always occurred before an altar, tomb or funeral pyre.

This warrior state is akin to an angelic possession [symbolically external], in which ancient heroes were thought to be accompanied by an "impassive, divine being" a soul guide through the rigors of combat, just as Hermes guided souls to the realm beyond. In this way a sense of spiritual destiny hung as an aura about the person of a hero. While seeming childish to the modern mind, this was how engagement in a sacred struggle was cultivated, how lower forms of war were kept from destroying the warrior's inner peace and keeping him sharp for the sacred struggle, the preservation of his people, his way, his values and those of his people—most of all his connection with his immortal ancestors and overseeing deity.

Again, this seems foolish to the modern mind.

But is it any more foolish than leading a nation to war based on lies concocted of babies on bayonets, incubators being unplugged, of bombings that were invited and then permitted, of doomsday devices that do not exist?

Evola concludes:

"...the idea of heroes who really never died, and the idea of victors who, like the Roman Caesar, remain as 'perpetual victors' at the center of a human stock."