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[84] [64] Reghini's support of Freemasonry would however prove contentious for Evola; accordingly, Reghini broke himself from Evola and left the Ur Group in 1928. [76] Reghini accused him of plagiarising his thoughts in the book Pagan Imperialism ; [20] Evola, in turn, blamed him for its premature publication. [85] Evola's later work owed a considerable debt to Guénon's Crisis of the Modern World , [86] though he diverged from Guénon by valuing action over contemplation, [87] [88] and the empire over the church. [89] Evola held that ”just relations between the sexes” involved women acknowledging their ”inequality” with men. [90] He quoted Joseph de Maistre's statement that ”Woman cannot be superior except as woman, but from the moment in which she desires to emulate man she is nothing but a monkey.” [91] Coogan wrote, ”It goes almost without saying that Evola's views on women were saturated with misogyny.” [13] Evola believed that the alleged higher qualities expected of a man of a particular race were not those expected of a woman of the same race. [90] [ clarification needed ] Evola believed that women's liberation was ”the renunciation by woman of her right to be a woman”. [92] A woman, Evola wrote, ”could traditionally participate in the sacred hierarchical order only in a mediated fashion through her relationship with a man.” [13] He held, as a feature of his idealised gender relations, the archaic Hindu sati (suicide), which for him was a form of sacrifice indicating women's respect for patriarchal traditions. [93] [94] For the ”pure, feminine” woman, ”man is not perceived by her as a mere husband or lover, but as her lord.” [94] Women would find their true identity in total subjugation to men. [20] [ page needed ] Evola regarded matriarchy and goddess religions as a symptom of decadence, and preferred a hyper-masculine, warrior ethos. [95] He was influenced by Hans Blüher, a proponent of the Männerbund ('alliance of men') concept as a model for his ”warrior-band” or ”warrior-society”.
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