What you’ve written condenses to “It can’t be that way because I do not want it to be that way.” You seem to think that extended verbiage, regardless of the logic flaws, will provide some sort of refutation. You’re not alone; it’s a fairly common problem among expositors, especially Trinitarians. H. L. Baugher, a professor at Pennsylvania College, acknowledging that many translators found the passage ‘difficult,’ wrote:
“The scope of the whole passage (in Philippians) from ver. 6 to ver. 11 includes all three states of the one person spoken of, pre-incarnate, incarnate, and glorified. He "took upon him the form of a servant," but evidently was in some other form before this, and that is called in verse 6 ‘the form of God,’ and after this he was ‘highly exalted’ to a Kingship, which he did not have before” – Lutheran Quarterly, 1/78, p 120
This is clearly a non-Trinitarian statement. Yet, Baugher turned it all into a Trinitarian statement in his next words. That aside, what really is the context of Philippians 2:6? Paul wrote from house arrest, relaying the more positive aspects of his imprisonment. Rome was a theocratic state with the Emperor worshipped as god. In the Christian view this was an usurpation, a ‘grasping’ at what did not belong to him. It mirrored Satan’s rebellion.
Paul’s words set up a contrast everyone in the Philippi Church would have grasped without a further prompt. Jesus was not like the emperors who grasped at divine status they did not have. In that light Jesus is not changing from God as spirit to God in the flesh. In fact the verses do not call him god at all. It says he subsisted (vnaрxov) “in the form of God.” We have no way of knowing what God’s form is, but we can understand much about it. Jesus defined God as a spirit. John tells us we do not know what that is like, but tells us that “Beloved ones, now we are children of God, but as yet it has not been made manifest what we shall be. We do know that whenever he is made manifest we shall be like him, because we shall see him just as he is. And everyone who has this hope set upon him purifies himself just as that one is pure.” (I John 3:2) God created his angels as spirits. (Hebrews 1:7) These and similar scriptures indicates the ‘form of God’ to be spirit.
John one, often used by Trinitarians to support their argument, says exactly what we observe above. Jesus was God ... became flesh. John does not point to Jesus godhood, his identity, but to his nature. He like God was a spirit, in God’s form. Some translators note this by having it “what God was the word was.” John continues (in verse 18) “No one has seen God at any time; God the only Son, who is in the arms of the Father, He has explained Him.” (NSAV) This does not define Jesus as God, but as his son and as the one who explains God. Many saw Jesus. No one has seen God at any time. Jesus is thus not God.
Returning to Philippians: The word μορφῇ (form) is further explained for us in other verses. At Colosians 1:15 Jesus is called “the image (eixór) of the invisible God,” and, at 2 Corinthians 4:4 and Hebrews 1:3, “the brightness (reflection, effulgence) of God's glory, and the express image (impress, stamp) of God’s substance. (τῆς ὑποστάσεως αὐτοῦ)” Note that Hebrews 1:3 focuses on what God is as a spirit and not who he is as a person.
I’ve fallen into your unfortunate pattern of writing a book to make a point. Yet, observe this: Although he was "in the form of God," that he "emptied himself” of this glory by assuming the contrasted "form of a servant" and being made "in the likeness of men." He laid aside God's likeness to take up man's likeness. Again, this speaks of Christ’s nature as a spirit as was God.