 Eriugena adopts the cosmological framework of Maximus’  Christian Neoplatonism: the cosmic movement of exitus becomes the incarnation, the mystery of Christ becoming man; reditus, the return of all beings to their source, coincides with deification, humans ascending to God through deification (θέωσις). Eriugena will go further and correlate these cosmic movements with the two main operations of dialectic: division and analysis; this allows him to construct a deep correspondence between epistemology and ontology. Thus, Maximus’  cosmic Christology based on the Logos-logoi ontology, offers Eriugena a framework which allows him to expand the use of dialectic from mere method  to a cosmic framework which underlies both epistemology and ontology.