"If an Anglican (or anyone) is attracted to Eastern Orthodox spirituality, by all means study and learn from their theologies and ascetical practices, etc. The only hesitation I have -- and this applies to Anglicans -- is that sometimes that seems to substitute for, rather than complement, a prior and deeper study of Anglican theologies, particularly those rooted in, and arising from, 11th to the 15th century origin (Anselm through Kempe). The more we Anglicans immerse into and rediscover the theological sensibilities that informed and issued in the Prayer Book ("behind the text"), the more our exchange with Orthodoxy is a two-way street, mutual and cooperative, all within the one Body of Christ. And all of this applies to Roman Catholicism and all other holy traditions in the Church, as well.
Anglicans, the serious ones, already study the Caroline Divines, and the rest. What is not studied in any coherent way -- that is to say, consonant with the subsequent emergence of the BCP and its spirituality and ascetical characteristics -- are the 14th and 15th centuries of English Christianity; of course Anselm is studied closely, but how often as the spiritual ancestor of Jeremy Taylor?
But is not this era 'Western/Roman'? Such a characterization is not misguided, but only too broad. Sure, Anselm, Julian, and the rest belong to the whole Church, but so do Hooker, Andrewes, and Taylor. When the common spiritual attributes of the 'English mystics' and the Carolines are seen in the proper light (best articulated by Martin Thornton in English Spirituality), Anglicanism itself is beheld as the rich Catholic tradition many (including me) recognize it implicitly to be. And yes, it is about balance -- the more affective emphases of 'Anselm through Kempe' nicely complement the more speculative emphases of "Hooker through Law." -- Matthew Dallman