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th It was given the completed form in the “palamitic synthesis” of the 14 c., and in the modern “neopalamitic” theology founded by Russian émigré theologians (V.Lossky, J.Meyendorff e.a.) its studies are renewed and continued. These two lines in the Orthodox conception of synergy, experiential or ascetic, and theological or patristic, not contradict, but complement each other (it is often said that the specific nature of Orthodox tradition is the union of patristics and ascetics that have the same spiritual foundations). Taken together, they form an integral whole having two principal distinctive features: 1) the phenomenon of synergy belongs specifically to the economy of personal being, it is a phenomenon of the meeting and collaboration of two personalistic formations; 2) synergy is characterized by radical asymmetry since the energies that reach their contact are different ontologically and play completely different roles in the contact. These features should never be forgotten in all comparisons of the Orthodox synergy with similar (to some or other extent) phenomena in other contexts and fields.

2. The Domain of Anthropology

Starting with the idea of synergy as it appears in Orthodoxy and chiefly in hesychasm, synergetic anthropology proceeds to a certain much more general paradigm. The advancement to this paradigm has several stages. In the first stage we analyze the anthropological aspect of synergy in hesychast practice. In synergy human energy manages to achieve the contact and coherence with the Divine energy: evidently, it should be an event with important anthropological contents. In all usual regimes of empiric being such contact is inaccessible for a human person; in other words, the person is closed or locked for it. In synergy the person achieves this contact; in other words, he/she becomes open or unlocked for it. Thus what is achieved by a human person in synergy can be described as his/her opening-up or unlocking towards the Divine energy that belongs to another ontological horizon. This is the first conclusion: in the anthropological aspect, synergy is the ontological unlocking of a human person. In hesychast practice this unlocking makes accessible the higher steps of the Ladder, at which the person approaches in his/her energies the union with Divine being defined as “personal being-communion” in modern Orthodox theology. According to Orthodox personology, the concept of personality is identified with the Divine Hypostasis so that personal being as such is Divine being whereas an empiric man is not considered as personality. He can, however, partake in personality and convert himself into personality in the communion with God; as Russian philosopher Lev Karsavin says, “I should regard myself as personality insofar as I  am one with Christ” . It means that the union with God in hesychast practice is at the same time man’s conversion (though not in his essence but only in his energies) into the personal mode of being; or, in other words, the constitution of human personality. And since synergy is man’s ontological unlocking towards personal being, it can be considered as a paradigm of the human constitution that corresponds to the constitution into personality conceived as Divine Hypostasis.