No.
Spirits don't have mothers. You have to have a human nature to have a mother.
You're kind of missing the whole point of "Theotokos". It was to point out the utter mystery at the heart of the faith: God became man.
Not God became co-located with man, or God indwelt man, or God found a man he really liked, or anything like that. God became man: one divine person, with two natures, one human, one divine.
There are other saints given the title “God-Bearer” (in Greek Theophorus) (for instance, St. Ignatius the God-Bearer of Antioch, as the Third Bishop of Antioch is usually titled) and to the extent that the Holy Spirit dwells in any of us, we too are, indeed God-Bearers.
However, the word “Theotokos”, does not indicate one who bore God in the sense of carrying Him (though that is true of Mary, who is also titled “More Spacious than the Heavens” because she carried the uncontainable God within her womb), but one who bore God in the sense of giving birth to Him. The best, albeit cumbersome, Englishing of “Theotokos” would be “Birth-Giver of God”, which is why we Orthodox Christians tend to just keep the Greek word as the proper title of the Blessed Virgin Mary, rather then Englishing it as either “Mother of God” or “Birth-Giver of God.”
Mary is the mother of Jesus humanity ... nothing more.
I sometimes thing you all are on the precipice of arguing she is the mother of His deity as well.
The whole thrust of your argument is what bothers me, which is to minimize the doctrine of the Incarnation. Jesus is truly God and truly man. “John” says, and the Word became flesh. Paul says more concretely ”born of a woman.” That woman was Mary, as Luke makes abundantly clear, and not merely a passive actor. Without Mary, the person who gave him flesh, Jesus is a messenger from heaven.