Here is how the orthodox theology presents the creation with the cosmos as the body of God

It is the uncreated energies from the uncreated Trinity that created the cosmos which then form the body of God with the crown touching the Trinity with their essence extending beyond in infinity forming the experiencable God as Christianity knows of.  While we cannot know the essence of the Trinity nor the Ein Sof, we can experience the uncreative energies in all its various modes.  We are in fact part of the body of God itself with Spirit with freedom and of independent will and decisive ability.  Thus we may be thought of as individual being or organs within the body, beings within the Being ad infinity. The dimensions of each organ or being varies with the functions of the organ.


My contention here is that the whole creation is like the Fullness of God with all living and nonliving beings in multiple dimensions forming the body of the Supreme Trinitarian Saguna Brahman which in turn form part of the a Nirguna Brahman (Ein and Ein Sof) whom we call the Father  who is, was and will be; even before his appearance in Trinitarian Form. In my earlier works I have presented this which form identical concept with the Kaballistic representation.  In the above right side illustration of Kaballistic realms, The the Trinity realm is the top triangle with the blazing light extending beyond creation to infinity.  At the time of creation of Adam he extended into the portions of the top trinity sharing some of the divine dimensions as the son of God. He walked with God.  When Jesus as Christ incarnated he took this form and shared human realms as well as all the infinite divine realms.  He was fully God and fully man at the same time.  This meant only that he existed in all human dimensions and also in the infinite divine dimensions.

After the fall Adam was expelled from the divine triangle realm (the limited divine dimension which was available for Adam) and existed below the knowledge barrier only within the creation.  This is shown in the figure below.

What I suggest here is that Adam was created by God within himself within the body of God but within limited dimensions.  While God Himself exists in infinite dimensions all other creations are of finite dimension.  In the creation, when Adam was created, his being included some domains of the divine extension also as he alone was created with the breath (the Spirit of God encoded by the Word of God)of God.  However when he was driven out of the Eden his existence he was sent out of the divine dimensional areas and was limited to the lower dimensions which did not inckude any divine dimension until the time of redemption when humans will again become Sons of God as Adam was originally created. This is the regaining of the paradise.  This essentially is the teaching of Theosis. Then Man will once again occupy some of the dimensions of the divine realm and will become co-creators with Christ and God.  This is what is termed by the Eastern Fathers as the Theosis.  Once we realize that the divine realm also have several dimensions the problem becoming equal with God can be avoided.


              Adam after the fall             Incarnate Jesus Fully God and fully Man

An understanding the one person of the whole creation with the infinite God Himself as the Head that towers above the body and whose power cannot be even remotely understood as One Reality today including the created and the uncreated form the basis of understanding the theology of Theosis.


This then is the picture of Jesus with the redeemed forming the body of Christ.  The function of Christ was again something to redeem what was lost not just within the body of Chris but also to redeem the those outside of the body - which I have proposed as within the body of God.   So I would redraw the diagram to include Go in the whole trinity and all the cosmic creations in all dimensions of existence.

The appearance of the Sons of God within the creation forms the seed of redemption of the rest of the creation as Paul puts it.

Romans 8: 15 - 23
For you did not receive a spirit of slavery that returns you to fear,
but you received the Spirit of sonship,
by whom we cry, “Abba! Father!”  
The Spirit Himself testifies with our spirit that we are God’s children.  
And if we are children, then we are heirs: heirs of God and co-heirs with Christ—
If indeed we suffer with Him, so that we may also be glorified with Him.   
I consider that our present sufferings are not comparable to the glory that will be revealed in us.  
The creation waits in eager expectation for the revelation of the sons of God.  
For the creation was subjected to futility,
not by its own will,
but because of the One who subjected it, in hope  
that the creation itself will be set free from its bondage to decay
and brought into the glorious freedom of the children of God.  
We know that the whole creation has been groaning together in the pains of childbirth until the present time.  Not only so, but we ourselves, who have the firstfruits of the Spirit,
groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.…

If indeed we suffer with Him, so that we may also be glorified with Him. 
The privilege of being partakers with divinity lies within the redemption through the suffering and death for the sake of the creations.  Deification should not thought in terms of the worldly Kingdom principles, but in terms of the Kingdom of God principles.


Matthew 20:25-28 

Jesus called them together and said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant,  and whoever wants to be first must be your slave—  just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

This is what united with Jesus in his divinity means - what theosis really means.

We are here to die for our brothers.