However, from the point of view of N.O. Lossky, mystical intuition as a method successfully realizes itself in the knowledge of not only the divine, but also the human principle: the human «self», interpreted by the philosopher, on the one hand, as a meta-logical principle, becomes the subject of mystical knowledge. And on the other hand, as possessing the fullness of total-unity. The epistemological task, in this case, is reduced by N.O. Lossky to penetration into the substantial content of the «self», the discovery of its super-quality creative potential, and is solved by abandoning phenomenal being and joining the divine principle. As a result of such involvement, the «integrity of the spirit», which is lost in everyday empirical life, is restored. As a result, mystical intuition discovers not only the aspects of the «self» that are expressed in concepts and accessible to intellectual intuition (supra-temporality, supra-dimensionality, ability to possess qualities), but also leads to the disclosure of such abilities that make him capable of freedom and creativity [9].
Here mystical knowledge approaches the apophatic aspect of being which is inexpressible in concepts and can only be designated by a proper name given in the symbolic form of myth. The knowledge thus obtained has a «curtailed» character, being a «cast» of reality, not subjected to verbal description. However, the need to identify the essence that forces the subject to clothe his mystical experience in the shell of a specific cultural tradition, refracting this experience in symbolism of myth, presenting knowledge in a wonderful image, an irrational plot of being. In this, according to N.O. Lossky, lies relativity of mystical knowledge.
Conclusion
Proceeding from insufficiency of the traditional epistemological tools presented in philosophy and conceptual theology, Russian thinkers turned to a mystical tradition with its apophatic knowledge («scientific ignorance») which brought them significantly closer to the patristic understanding of Orthodox energetism. It is in the teachings that substantiate the apophatic principle of cognition, which together with kataphatic cognition forms the principle of symbolic realism, that elements of energetic methodology are most clearly manifested in Russian philosophy, and it is in the field of apophatic and symbolic-realistic cognition that Russian thinkers came closest to solving their main problem - construction of philosophical knowledge based on Orthodox experience [7; 8].
The solution of this problem required specific methods. Therefore, phenomenological, existential and experimental-mystical methods came to the fore in Russian religious and philosophical thought, through which, one way or another, penetration into the «unknown beyond», lead to direct awareness of the unity of transcendental and immanent being. And if the phenomenological method to a greater extent met the needs of the philosophy of total-unity, then the experimental-mystical knowledge brought Russian philosophy into the sphere of Orthodox energetism, which, however, did not prevent Russian thinkers from synthesizing these methods.
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