In What are the Divine Energies?, author Tikhon Alexander Pino writes:
… we tend to identify [God's] energeia with this energy, namely the uncreated light experienced by the hesychasts in prayer, which is the same light, of course, that shines from Christ’s body at the Transfiguration. As I have just said, this is the deifying energy of God, the “brilliance of the divine nature” that the apostles were permitted to behold in ecstasy. …
We should point out at this juncture that, for St Gregory Palamas, this uncreated light, which he calls “the natural comeliness or beauty of God” is also identified with divine grace, that is, the grace of regeneration that is given to all Christians in baptism as the earnest or pledge of the kingdom of heaven, planted in all of us from the moment of our initiation into Christ. …
… One of the most common questions that gets asked about the divine energies is, “How do we translate the term energeia? “Energy,” as we’ve already discussed, connotes something quasi-material or physical in our modern lexicon, as well as something a bit esoteric. … whenever Palamas calls something an “energy,” he also calls it a dynamis. Thus, the creative operation (energeia) of God is identified with the creative power of God; the sustaining operation of God is his sustaining power; and so on.
Note how this aligns closely with Joseph Smith's Book of Mormon where the love of God is described as a tree of light and glowing fruit in 1 Nephi 8, and how LDS Christians are basically deified through God's divine energy (or Divine Mind), as explained in the LDS Lectures on Faith, sections 5 and 7.
Also see The Transfiguration: Divine Light and Holy Darkness by Billy Swan, which helps explain the Book of Mormon's emphasis on "white" meaning purity and LDS Christians becoming like pure "white light" in their countenance and character through deification (being born of God).
