Vladimir Lossky, Mystical Theology of the Eastern Church, pg. 94:
'God creates by His thought which immediately becomes a work', according to St. John Damascene. 'God', he says, 'contemplated all things before their existence, formulating them in His mind; and each being received its existence at a particular moment, according to His eternal thought and will, which is a predestination (proorismos), and image (ikon), and a model (paradeigma). The tern theletike ennoia (thought-will) is very important. It is the perfect expression of the Eastern doctrine of the divine ideas, or the place which the theology of the Eastern Church gives to the ideas of created things in God.
The predestination is the potentiality which exists in man, to be conformed to the image of God and acquire his likeness. Predestination is equivalent to vocation and purpose, and it is a predestination in as much as man cannot escape what he is by his nature. To go against his nature is to destroy himself. Christ is the predestination, in as much as he is the paradigmatic man, the new Adam, and we are conformed to him in as much as we seek the acquisition of virtue. By our baptism into his body and by our ascetic stuggle, we fulfill our predestination.
If I haven't made it clear in my above response, the Orthodox discourse surrounding predestination, at least for our modern neo-patristic synthesizers like Lossky, is radically different from the Reformed protestant discourse about predestination. Previous Orthodox theologians, using the language of the west, have formulated as the Orthodox view basically what is the Arminian/Wesleyan (to use a protestant category) or modern Catholic view.