This paradigm becomes the generating focus of nonclassical anthropology of a new type aiming in prospect to provide an integrating discourse or episteme for all the sphere of the humanities. Thus we find the territory of synergia, like that of Gallia in Julius Caesar’s book, consisting of the three big parts. The first of them is synergia in the original sense, the ancient paradigm of Orthodox theology and hesychast practice. The second one is the direct but far-going generalization of this paradigm in synergetic anthropology, the paradigm of anthropological unlocking. The third and last part is hypothetical synergia that is present implicitly in synergetics. It is the most unexplored territory so far, and its relation to the other two parts is an open problem. In what follows we describe in outline all the three domains of synergia and discuss this problem displaying conceptual links between all the domains. We conclude that there is one universal paradigm of synergia of great heuristic capacity that can be one of key elements in the emerging nonclassical and postsecular formation of knowledge.

1. The Domain of Theology

We must start with the common root of all the versions of synergia, the Greek word. Syncretic mind of the Late Antiquity was acting chiefly in the mode of the merging and synthesis, and it collected the enormous pool of words for this mode beginning mostly with the prefix syn-: synousia, synesis, synaisthesis, syneinai, etc. etc. Synergia (cooperation, collaboration, concerted activity) was a typical element of this pool, and not too popular; it was not exploited in philosophical and mystical teachings so abundant in the Late Antiquity, and it begins to be conceptualized in the Christian discourse only.