In the present study I will try to elaborated the correspondence ἐνυπόστατον/ἐνούσιον by emphasizing the need for a terminologically unified approach to the trinitarian, Christological dogma and palamite-hesychast essence-energy distinction. If it is possible to predicate three ἐνούσιοι hypostases in a single ousia, then two ἐνυπόστατοι natures in one hypostasis, surely it is also possible to predicate one ἐνούσιος, ἐνυπόστατος, ἐνύπαρκτος three-hypostatically energy, in one essence and in three hypostases. St. Gregory Palamas extended Christology in the area of Trinitarian theology, so Tabor light is the uncreated energy of Son, that “innate motion” or “active and essential movement of nature”. Perichoresis has for Gregory a dynamic character, manifesting the mystery of the Trinity’s energy. Thus, hypostases’ consubstantiality and mutual perichoresis would be impossible without this unique and same natural movement and without this essential energy. The energy does not exist in itself but into the essence through which it is manifested as being three-hypostatically. No energy is neither anhypostasized, nor having a hypostasis of its own. But energy as tri-hypostatic unity of the Godhead and common manifestation is due to the mutual habitation and perichoresis of the consubstantial hypostases. To St. Gregory Palamas God's activity or energy is not hypostasis, but in hypostasis, is not being, but in being, it's not self-subsistence, but subsistence in being or in hypostasis (ἐνούσιος, ἐνυπόστατος, ἐνύπαρκτος) [Cap. 122]. Therefore, the energies are understood as enhypostasized. The common energy characterizes the essence of the acting Hypostasis and it is the inexpressible revelation of Three-hypostatic Deity.