… we can understand man as the cryptogram of Divinity. And this path is directly imposed on us by revelation, which proclaims that man bears the Image of God, that is, that humanity in the world presupposes the Divine-Humanity. … But with reference to the Divine-Humanity one must exclude all the properties connected with the natural and material existence of creaturely humanity on the paths of its development, and it is necessary to conceive this creaturely humanity truly as an ousia, that is, as an intensive spiritual essence, containing in itself, in the capacity of noumenon, all the phenomena that manifest it.

The Divine-Humanity in God possesses the whole of the absolute spirituality that is proper to Divinity. This is the "energy" of Divinity, which possesses an infinite multitude of radiations of the ousia (cf. St. Gregory Palamas's doctrine of energies, for which he was accused of polytheism). However, this does not mean that, in God, the Divine-Humanity, as the revelation of Divinity, cannot also be understood as the body of Divinity, a body that is absolutely spiritual and in this sense incorporeal, but that also accomplishes what is proper to a body as such: to be the revelation of the spirit that lives in it and that even lives by it in a certain sense. Thus, we get a series of equalities in which one and the same quantity, God's nature, the ousia, receives its definitions as the Divine Sophia. Sophia is the Wisdom of God; she is the Glory of God; she is the humanity in God; she is the Divine-Humanity; she is the body of God (or the «garment» of Divinity); she is the Divine world, existing in God «before» the ctreation. All this contains «sufficient grounds» for creation in accordance with the principle «that which is above is also below». In other words, it contains «sufficient grounds» for the sophianicity of creation.