In one of my books (_Vida de Don Quijote y Sancho_, part ii., chap. lxvii.) I have said that "God was and is, in our mind, masculine. In His mode of judging and condemning men, He acts as a male, not as a human person above the limitation of sex; He acts as a father. And to counterbalance this, the Mother element was required, the Mother who always forgives, the Mother whose arms are always open to the child when he flies from the frowning brow or uplifted hand of the angry father; the Mother in whose bosom we seek the dim, comforting memory of that warmth and peace of our pre-natal unconsciousness, of that milky sweetness that soothed our dreams of innocence; the Mother who knows no justice but that of forgiveness, no law but that of love. Our weak and imperfect conception of God as a God with a long beard and a voice of thunder, of a God who promulgates laws and pronounces dooms, of a God who is the Master of a household, a Roman Paterfamilias, required counterpoise and complement, and since fundamentally we are unable to conceive of the personal and living God as exalted above human and even masculine characteristics, and still less as a neutral or hermaphrodite God, we have recourse to providing Him with a feminine God, and by the side of the God-Father we have placed the Goddess-Mother, she who always forgives, because, since she sees with love-blind eyes, she sees always the hidden cause of the fault and in that hidden cause the only justice of forgiveness ..." And to this I must now add that not only are we unable to conceive of the full and living God as masculine simply, but we are unable to conceive of Him as individual simply, as the projection of a solitary I, an unsocial I, an I that is in reality an abstract I. My living I is an I that is really a We; my living personal I lives only in other, of other, and by other I's; I am sprung, from a multitude of ancestors, I carry them within me in extract, and at the same time I carry within me, potentially, a multitude of descendants, and God, the projection of my I to the infinite--or rather I, the projection of God to the finite--must also be multitude. Hence, in order to save the personality of God--that is to say, in order to save the living God--faith's need--the need of the feeling and the imagination--of conceiving Him and; feeling Him as possessed of a certain internal multiplicity.