These quotes are from the SVS translation of Symeon's hymns ( Divine Eros: HYMNS OF ST SYMEON THE NEW THEOLOGIAN, Daniel K. Griggs, SVS Press, Hymn 15):

"For while we become many members He remains one and indivisible,and each part is the whole Christ himself. And so thus you well know that both my finger and my penis are Christ." - Symeon the New Theologian, Hymn 15

"Thus it happened even now in the final age.Symeon the holy, the pious Studite,he was not ashamed about the members of any person,neither to see any naked people nor to be seen naked;he possessed the whole Christ, he was the whole Christ himself, and all his members and the members of every other he always saw one and all as Christ,and he remained unmoved, innocent, and dispassionate,since he was the whole Christ himself, and he saw all the baptized, who have put on the whole Christ as Christ." - Symeon the New Theologian, Hymn 15

"They glorify the compassionate one, they yearn for the beautiful one,and they are all united to the whole of his love, what is more, they acquire the holy seed, as we said,receiving the whole transformed God within themselves." - Symeon the New Theologian, Hymn 15

"They are hidden members of Christ, for they are covered,and on account of this they are more revered than the rest, as hidden members of Him Who is hidden, they are unseen by all, from Whom seed is given in divine communion, awesomely deified in the divine form,from the whole divinity itself, for He is God entire," - Symeon the New Theologian, Hymn 15

"According to St. Augustine the heretical sect of the Manichaeans consumed human seed as their own satanic "Eucharist". Symeon the New Theologian taught in 15th Hymn that the Eucharist was the "seed of Christ" which brings to mind the Manichean heresy. The Bishops of the East at the time were not found of Symeon for this and other teachings. The Bogomil sect (a offshoot of Manichaeanism) was founded in the East not long before the schism which may have been a influence on Symeon."

https://www.academia.edu/37240171/HUMAN_SEMEN_EUCHARIST_AMONG_THE_MANICHAEANS_The_Testimony_of_Augustine_Reconsidered_in_Context_CHAPTER_SIX_IN_FORTHCOMING_BOOK_AUGUSTINE_and_MANI_COLLECTED_ESSAYS_ON_MANI_MANICHAEISM_AND_AUGUSTINE_LEIDEN_BOSTON_BRILL_2019_

"Symeon's teachings on the hearing of confession and the absolution of sins brought him into regular conflict with church authorities, particularly Archbishop Stephen. According to Symeon, only one who had the grace and direct experience of God was empowered by God to preach and absolve the sins of others. Stephen held the view that only ordained priests had that authority. Symeon's views were colored by his own spiritual father, Symeon the Studite, who was a simple monk, unordained, and yet who preached and gave absolution. In one of his Ethical Discourses Symeon went further and wrote that one should not give absolution without having first received the experience of God's grace:

Be careful, I beg you, never to assume the debts of others when you are a debtor yourself; do not dare give absolution without having received in your heart the One who takes away the sin of the world." (Eth. 6')"

Two articles on Symeon The "New Theologian"s innovative trinitarianism" (even by Byzantine standards). EOs would re-interpret it by saying that proceeding from the essence, means proceeding by means of natural energy which would equate to the ever vague "Energetic Procession".

https://www.academia.edu/34952708/_The_Procession_of_the_Holy_Spirit_from_the_Divine_Substance_Observations_about_the_Trinitarian_Theology_of_Symeon_the_New_Theologian_and_Nicetas_Stethatos_Greek_Orthodox_Theological_Review_60_2015_75_91

- https://www.academia.edu/10614527/_Reconfiguring_the_Trinity_Symeon_the_New_Theologian_the_Holy_Spirit_and_the_Imago_Trinitatis_Byzantion_81_2011_212_236

Gershom Sholem suggested that the gazing at the navel as a means to concentrate attested to by Abulafia may reflect a similar technique in Christian Hesychasm. Scholem referred to Gregory Palamas as “the Christian Abulafia”

Most Russian Rosicrucians & “theoretic” masons were true Orthodox Christians well-read in patristic literature. Byzantine & Russian Orthodox spiritual traditions (Dyonisius, Maximus, Simeon, Palamas) define the originality of their masonic views.

"From what Palamas says at the very beginning of the Triads, Barlaam had claimed that there are logoi of creation, grounded in the divine mind, which have corresponding images in the human soul. Palamas took this to mean that knowledge of these images, attained apart from grace, could lead to knowledge of God. Whatever Barlaam meant, it looks as if he was invoking Maximos’ doctrine of the logoi. Palamas seems not to have recognized this and thus lost the possibility of thinking through a more considered view of the relationship between God and his Creation: the possibility had probably already been lost to the Byzantine world by the blanket condemnation of Platonism in the anathemas added to the Synodikon of Orthodoxy in 1082."


The Cambridge Intellectual History of Byzantium, Platonism from Maximos the Confessor to the Palaiologan Period, by Andrew Louth