Schesoo-Hor

The term "Schesoo-Hor" is derived from Egyptian, literally translating to "servants of Horus." Horus, a prominent deity in the Egyptian pantheon, was often associated with kingship, divine order, and the afterlife. The designation implies a dedicated group serving this divine principle, suggesting an ancient lineage connected to its veneration.

Lit., the servants of Horus: the early people who settled ill Egypt and who were Aryans. Schools of the Prophets. Schools established by Samuel for the training of the Nahiim (])rophets). Their method was pursued on the same lines as that of a Chela or candidate for initiation into the occult sciences, i.e., the development of abnormal faculties or clairvoyance leading to Seership. Of such schools there were many in days of old in Palestine and Asia ]\Iinor. That the Hebrews worshiped Nebo. the Chaldean god of secret learning, is quite certain, since they adopted his name as an equivalent of Wisdom. Seance. A word which has come to mean with Theosopbists and Spiritualists a sitting with a medium for phenomena, the materialisation of "spirits" and other manifestations.

Blavatsky's definition of "Schesoo-Hor" offers a fascinating glimpse into her interpretation of ancient Egyptian spiritual practices, linking them to a broader, pan-historical tradition of esoteric training. The term itself, "servants of Horus," evokes a sense of devoted service to a higher principle, a recurring theme in many spiritual paths. The emphasis on "schools of the Prophets" and the development of "abnormal faculties or clairvoyance" resonates with Mircea Eliade's observations on the shamanic and priestly roles in ancient societies, where individuals were trained to mediate between the mundane and the sacred, often through disciplined techniques designed to alter consciousness.

The parallel drawn to the training of a "Chela or candidate for initiation into the occult sciences" is central to Blavatsky's Theosophical framework, which sought to identify a universal root of wisdom underlying all religions. This suggests that the ancient Egyptians, like other cultures, possessed organized systems for cultivating spiritual perception, not merely as a matter of innate talent but as a result of rigorous discipline and instruction. The mention of similar schools in Palestine and Asia Minor, and the connection to Nebo, the Chaldean god of wisdom, further reinforces this idea of a global network of esoteric learning that transcended geographical and cultural boundaries.

The modern reinterpretation of "Seance" as a corrupted form of this ancient practice is a critique of its later, often superficial, manifestations. It implies that the true essence of these ancient gatherings was not mere mediumistic phenomena but a profound engagement with higher realities, a disciplined approach to unlocking latent human potential. This historical perspective encourages us to view contemporary spiritual practices with a discerning eye, seeking to understand their lineage and the deeper intentions behind their forms. The legacy of the Schesoo-Hor, therefore, is not merely an academic curiosity but a call to reconsider the structured, communal, and disciplined pathways to spiritual knowing that have been cultivated across millennia.