Notes:

https://www.instagram.com/p/BjfavOgnXxd/

santafescottishrite Architectural inspiration for the @santafescottishrite comes from the Alhambra palace and fortress in Granada, Andalusia, Spain that traces its origins to 889, and was rebuilt in mid-13th century. Photo credit: Wikimedia Commons, Jebulon "Dawn on Charles V palace in Alhambra, Granada, Spain," 2014.

Alhambra https://en.wikipedia.org/wiki/Alhambra

a palace and fortress complex located in Granada, Andalusia, Spain. It was originally constructed as a small fortress in AD 889 on the remains of Roman fortifications, and then largely ignored until its ruins were renovated and rebuilt in the mid-13th century by the Nasrid emir Mohammed ben Al-Ahmar of the Emirate of Granada

https://en.wikipedia.org/wiki/Muhammad_I_of_Granada

Abu Abdullah Muhammad ibn Yusuf ibn Nasr (1195 – 22 January 1273), also known as Ibn al-Aḥmar (Arabic: ابن الأحمر‎) and by his epithet al-Ghalib billah ("The Victor by the Grace of God"),[2][3] was the first ruler of the Emirate of Granada, the last independent Muslim state on the Iberian Peninsula, and the founder of its ruling Nasrid dynasty.

Alhambra's last flowering of Islamic palaces were built for the last Muslim emirs in Spain during the decline of the Nasrid dynasty, who were increasingly subject to the Christian Kings of Castile. After being allowed to fall into disrepair for centuries, the buildings occupied by squatters, Alhambra was rediscovered following the defeat of Napoleon, who had conducted retaliatory destruction of the site. The rediscoverers were first British intellectuals and then other north European Romantic travelers.

Romanticism https://en.wikipedia.org/wiki/Romanticism

The more precise characterization and specific definition of Romanticism has been the subject of debate in the fields of intellectual history and literary history throughout the 20th century, without any great measure of consensus emerging. That it was part of the Counter-Enlightenment, a reaction against the Age of Enlightenment, is generally accepted in current scholarship.

In philosophy and the history of ideas, Romanticism was seen by Isaiah Berlin as disrupting for over a century the classic Western traditions of rationality and the idea of moral absolutes and agreed values, leading "to something like the melting away of the very notion of objective truth",[32] and hence not only to nationalism, but also fascism and totalitarianism, with a gradual recovery coming only after World War II.

Counter-Enlightenment https://en.wikipedia.org/wiki/Counter-Enlightenment

Cardiff University professor Graeme Garrard claims that historian William R. Everdell was the first to situate Rousseau as the "founder of the Counter-Enlightenment" ... But similar to McMahon, Garrard traces the beginning of Counter-Enlightenment thought back to France and prior to the German Sturm und Drang movement of the 1770s.

AKA the Storm is here

Isaiah Berlin https://en.wikipedia.org/wiki/Isaiah_Berlin

Sir Isaiah Berlin OM CBE FBA (1909–1997) was a Russian-British social and political theorist, philosopher and historian of ideas.

Think Blavatsky

H. P. Blavatsky’s Theosophy in Context: The Construction of Meaning in Modern Western Esotericism - https://ore.exeter.ac.uk/repository/bitstream/handle/10871/9926/Rudb%C3%B8gT.pdf?sequence=1&isAllowed=n

Submitted by Tim Rudbøg to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Western Esotericism In December 2012

In addition to an overview of Blavatsky research this thesis will map and analyse Blavatsky’s use of the concept ‘Theosophy’ as well as Blavatsky’s primary discourses, identified as: (1) discourse for ancient knowledge, (2) discourse against Christian dogmatism, (3) discourse against the modern natural sciences and materialism, (4) discourse against modern spiritualism, (5) discourse for system and (7) discourse for universal brotherhood.

... Yet, some thinkers continued the attempt to bridge the spiritual and material domains, as it had earlier been done in magia naturalis, 927 and fought for their continued interrelation under the pressure of the new intellectual and cultural conditions. In the late eighteenth and early nineteenth century this spiritual bridging, in an increasingly secular and naturalistic milieu, formed part of the counter-Enlightenment current of Romanticism and Naturphilosophie, and from the middle of the nineteenth century continued in the modern spiritualist and occultist movements.⁹²⁸

^{928See Isaiah Berlin, ‘The Counter-Enlightenment’, in Dictionary of the History of Ideas, ed. by Philip Weiner, 5 vols (New York: Charles Scribner and Sons, 1973), II, 100-12; Isaiah Berlin's Counter-Enlightenment, ed. by Joseph Mali and Robert Wokler (Philadelphia, PA: American Philosophical Society, 2003); see also articles on Naturphilosophie in Epochen der Naturmystik: Hermetische Tradition in wissenschaftlichen Fortschritt, ed. by Antoine Faivre and Rolf Christian Zimmermann (Berlin: Erich Schmidt Verlag, 1979); Wouter J. Hanegraaff, ‘Romanticism and the Esoteric Connection’, in Gnosis and Hermeticism from Antiquity to Modern Times, ed. by Roelof van den Broek and Wo}