Український 
English (UK) Theosophy and its doctrines, which were set out in the works of Helena Blavatsky [1], is a science in the sense that it has the appropriate attributes, developed theoretical basis and terminology, is a system of knowledge about the laws of peace, humanity and its evolution.
The scale of the phenomena described by knowledge obtained in the modern historical epoch, and they are repeatedly, if not infinitely, expanded. In this sense, theosophy is not a highly specialized field of knowledge limited to a particular type of objects of study, but a megascience or, as William Judge wrote, the "Science of Sciences" [3], in which modern science may be part of it or a limited approximation.
Further recognition of theosophy, its dissemination, deeper understanding and branching of knowledge requires substantiation and interpretation of its doctrines in relevant scientific language, conducting appropriate research to find incontrovertible evidence and facts. On the other hand, thanks to theosophy, modern science can be enriched with new ideas, directions and methods of research. Theosophy and science are not as antagonistic as they were between science and religion. Because theosophy is a divine prototype or ideal of the future science of Everything. As the president of the Theosophical Society, C. Jinarajadasa (1946 - 1953) wrote: "The task of Theosophy is to help science find its true strength, which will become its assistant in discovering the truth" [4, ]. One of the promising areas of interaction between modern science and theosophy is the theory of Great (or universal) history and synergetics as the greatest generalization of scientific knowledge and ideas about the development of complex systems including humanity and nature in general [5, ]. But it does not have to be science for the sake of science, research for the sake of research. Cognition must serve the purpose of further progress of mankind and the common good. Therefore, an important task for theosophical scientists is to develop a new paradigm for the future development of man and civilization in general, in particular in the context of solving the problem of post-singular humanity as a natural stage in the evolutionary process of megahistory and anthropogenesis [5, 6].
Paradigm (παράδειγμα, gr. – sample, example) is a concept used in ancient and medieval philosophy to describe the relationship between the spiritual and real worlds. One of the first and most famous mentions of the concept of paradigm is found in the dialogues of Plato, where he used it in the sense of a prototype of the cosmos self-generation [7].
In theosophical teaching there are ideas about the existence of subtle material forms - prototypes, which are manifested in physical reality and material forms in image and likeness. Therefore, the paradigm of civilization can be represented as a metaphysical prototype, and its corresponding material manifestations can be representatives of civilizations, such as theosophists and scientists as leaders of ideas and processes.
In modern philosophy, there are different definitions of the concept of paradigm, in particular, the scientific paradigm of T. Kuhn [8]. However, Kuhn's paradigm is not universal, as it is established on the basis of scientists consensus, whose views may be different and change dramatically (in the case of, for example, scientific revolutions and discoveries). It is obvious that in such conditions of changing worldview it is impossible to formulate a paradigm of civilization sustainable development. In this context, the Platonic and theosophical idea of the paradigm as a Divine plan prototype is more in line with the task essence.
It is possible to make a trivial statement that if the truth is known, then there are no mistakes and crises, and vice versa - the farther we are from the truth, the more problems and catastrophes. Based on this, we obtain the criterion of the truth of knowledge and the paradigms of development: the closer to the truth, the less often crisis phenomena appear and become smaller, and, consequently, the higher the stability of existence.
We propose to put the principle of spiritual and material balance in the basis of sustainable development. One of the developers of the Universal History concept, anthropologist and philosopher Hakob Nazaretyan [5, 9] identified the condition for the sustainable existence of a high-tech civilization with destructive weapons and destruction technologies. According to the scientist, appropriate cultural, psychological and social mechanisms of control and self-regulation are needed to prevent the use of these technologies and contribute to the society preservation. This conclusion can be generalized and deepened for the whole range of phenomena associated with the development of civilization and the individuals that make it up, and formulate a generalized principle of spiritual and material balance, which establishes a causal relationship between spiritual and moral level of human development, socio-cultural development of civilization and its consequences: anthropogenic crises, social catastrophes, etc. This means that extensive knowledge and advanced technologies without the appropriate spiritual and moral level of their carriers can lead to negative consequences. Conversely, great spirituality will bring stability to existence and further development, the acquisition of deeper knowledge, new skills or abilities.
As we can see, the new civilization paradigm must be based on more global principles and worldview, which combines spiritual, cultural, social and material processes. However, what can be the source of such knowledge and paradigm of development? First of all, it must have universality, harmoniously and interdependently include all the diversity of human existence aspects, humanity and the biosphere as a whole. At the heart of this paradigm should be a deep knowledge of the nature and purpose of the global evolutionary process and ways to implement it. Only the synthesis of science, religions and philosophies, which implements theosophical teachings, will be able to build a civilization sustainable development paradigm. Professor Olexander Pryhunov noted: "Theosophy as a synthesis of science, religion and philosophy can indicate a way out of future crises, to discover the true philosophy of life and the ultimate goal of evolution, which is to expand individual human consciousness by reincarnations to the Divine properties" [10, ].
According to the proposed scientific and theosophical human development paradigm at the turning point of civilization (polyfurcation, according to the terms of synergetics, or the point of singularity) the era of the man spirit-material disintegration should end and a new cycle of spiritual-material synergy should begin. It will allow not only restoring the existence stability, but also creating conditions for the natural manifestation of new qualities and consciousness levels.
To do this, humanity must balance material and technological development and return to the realization of its highest spiritual basis and unity, move from disunity, confrontation and competition for survival, exploitation of the environment to brotherhood based on common moral and ethical principles, harmonious coexistence with nature. Altruism, philanthropy, serving the common good, science based on the recognition and widespread use of theosophical knowledge of the spiritual and material worlds universal laws. All these must become a proper foundation for building the civilization of the future and the transition from should become a stable foundation for building a civilization of the future and the transition from Homo sapiens to a Spiritual personality.
References:
1. Blavatsʹka O. P. Tayemna doktryna. T.1 – 3 / M .: Eksmo, Kharkiv: Folio, 2011. 880 s. (UA)
2. Dzhadzh U. K. Okean teosofiyi / M .: Delʹfys. 496 s. (RU)
3. Dzhinaradzhadasa CH. Praktychna teosofiya / URL: http://www.theosophy.ru/lib/pr-theos.htm. Data zvernennya: 16.06.21. (UA)
4. Kun T. Struktura naukovykh revolyutsiy / M., 1975. (GB: T. Kuhn. The Structure of Scientific Revolutions / Chicago: University of Chicago Press, 1962.) (UA)
5. Nazaretyan A. P. Antropohenni kryzy: hipoteza tekhno-humanitarnoho balansu // Visnyk Rosiysʹkoyi akademiyi nauk. 2004, t. 74, № 4.s. (UA)
6. Nazaretyan A. P. Neliniyne maybutnye: synhulyarnistʹ 21 stolittya yak element Mehaistoriyi // Vik hlobalizatsiyi. 2015, № 2. S.18 – 34. (UA)
7. Nova filosofsʹka entsyklopediya: v 4 t. / Instytut filosofiyi RAN; Natsionalʹnyy suspilʹno-naukovyy fond; Holova naukovo-redaktsiynoyi rady V. S. Stʹopin. M .: Dumka, 2000 – 2001. (UA)
8. Panov A. D. Synhulyarna tochka istoriyi // Suspilʹni nauky i suchasnistʹ. 2005, № 1. C. 122 – 137. (UA)
9. Pryhunov O. S. Suchasne svitorozuminnya. Teosofiya i nauka. / Art-pres, 2012. Dnipropetrovsʹk. 160 s. (UA)
Sergiy Nizhankovsky,
PhD (technical sciences),
Institute of Single Crystals, National Academy of Sciences of Ukraine,
member of the Scientific Group TS in Ukraine, Kharkiv
