which is the head is loved, but that which is the feet is despised.
(A.E., n. 951.)

He who supposes that he acknowledges and believes that there is a God
before he abstains from the evils forbidden in the Decalogue, especially
from the love of ruling from a delight in ruling, and from the love of
possessing the goods of the world from a delight in possession, and not
from delight in uses, is mistaken. Let a man confirm himself as fully
as he can, from the Word, from preachings, from books, and from the
light of reason, that there is a God, and thus be persuaded that he
believes, yet he does not believe unless the evils that spring from love
of self and of the world have been removed. The reason is that evils
and their delights block up the way, and shut out and repel goods and
their delights from heaven, and prevent their establishment. And until
heaven is established there is only a faith of the lips, which in itself
is no faith, and there is no faith of the heart, which is real faith. A
faith of the lips is faith in externals, a faith of the heart is faith
in internals; and if the internals are crowded with evils of every kind,
when the externals are taken away (as they are with every man after
death), man rejects from them even the faith that there is a God.
(A.E., n. 952.)

So far as a man resists his own two loves, which are the love of ruling
from the mere delight in rule and the love of possessing the goods of
the world from the mere delight in possession, thus so far as he shuns
as sins the evils forbidden in the Decalogue, so far there flows in
through heaven from the Lord, that there is a God, who is the Creator
and Preserver of the universe, and even that God is one. This then
flows in for the reason that when evils have been removed heaven is
opened, and when heaven is opened man no longer thinks from self but