Personally I think that the concept of "energies" has weaker doctrinal and theological basis than the filioque.
Personally I think that your viewpoint is theologically untenable.
Below are some helpful texts that discuss the Eastern position on this issue:
Henny Fiska Hagg.
Clement of Alexandria and the Beginnings of Christian Apophaticism. Oxford University Press, 2006.
Richard Haugh.
Photius and the Carolingians: The Trinitarian Controversy. Belmont, MA: Nordland Publishing Company, 1975.
Hussey, M. Edmund.
The Doctrine of the Trinity in the Theology of Gregory Palamas. (Ann Arbor, MI: UMI Publishing, 1972.
George Maloney, S.J.
A Theology of Uncreated Energies. Milwaukee, Wisconsin: Marquette University Press, 1978.
John Meyendorff.
Byzantine Theology. New York: Fordham University Press, 1979, pp. 91-94.
Aristeides Papadakis.
Crisis in Byzantium: The Filioque Controversy in the Patriarchate of Gregory II of Cyprus (1283–1289). New York: Fordham University Press, 1983.
Aristeides Papadakis.
The Christian East and the Rise of the Papacy. Crestwood, NY: St. Vladimir's Seminary Press, 1994, pp. 232-238 and 379-408.
Pentecost, Scott F.
Quest for the Divine Presence: Metaphysics of Participation and the Relation of Philosophy to Theology in St. Gregory Palamas’s Triads and One Hundred and Fifty Chapters. (Ann Arbor, MI: UMI Dissertation Services, 1999.
Duncan Reid.
Energies of the Spirit: Trinitarian Models in Eastern Orthodox and Western Theology. Atlanta, Georgia: Scholars Press, 1997.
A. Edward Siecienski.
The Use of Maximus the Confessor's Writing on the Filioque at the Council of Ferrara-Florence (1438–1439). Ann Arbor, Michigan: UMI Dissertation Services, 2005.
