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Now we can proceed to the first generalization of this paradigm. We turn to spiritual practices created in other world religions (such as Islamic Sufism, classical yoga, Tibetan tantric Buddhism, Taoism, Zen) and we find in them phenomena close to synergy, but not identical to it. The common feature of all these ancient schools of spiritual experience is that they are practices of human self- transformation (“practices of the Self”, to use the famous term by Foucault) aiming to achieve man’s union with a different horizon of being or, in other words, perform man’s actual ontological transcension. In all spiritual practices this transcension is conceived as an event in the dimension of energy, or being-action, that represents the conversion of the set of all human energies into a different horizon of being. The key distinction of such ontological conversion is that it needs motive power which can only be some “outer energy”, i.e. energy perceived by a man as not belonging to him or any source in his horizon of being, but coming from a certain “Source-Beyond-There” (Vnepolozhny Istok, one of the key concepts of synergetic anthropology). Thus, like Christian practice, any spiritual practice demands the contact and coherence of human energies with energies of a different horizon of being, and this phenomenon of the contact and coherence of two ontologically different kinds of energy could be called synergy. However, conceptions of being and all the ontological discourse in Oriental spiritual traditions are of a very specific nature radically different from European and Christian ontology. The Christian idea of personal God Whose energies collaborate with energies of a human person is deeply alien to Oriental spirituality, and so the plain transfer of the paradigm of synergy into the context of Far-Eastern spiritual practices would produce a grossly westernized and distorted view of them. Keeping in mind the first distinctive feature of synergy, its roots in personal being, we should consider synergy as such, in its full form, as a specifically Christian paradigm. Nevertheless, the radical divergence of spiritual practices in their ontological positions is combined with their far-going resemblance in anthropological aspects. Looking at these aspects closely, we discover that there exists an universal paradigm of spiritual practice (SP) embracing all the set of them; and its core is nothing but synergy taken in its anthropological contents. Here is this paradigm presented as a list of principal properties shared by all spiritual practices.