Moreover, when they are looked at in the light of heaven they appear inverted, with the head downward and the feet upward, since they gave rule the first place and uses the second; and that which is in the first place is the head, and that which is in the second is the feet; and that 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 from the Lord through heaven; and that there is a God and that God is one is the universal principle in heaven which comprises all things.  That from influx alone man knows and as it were sees that God is one, is evident from the common confession of all nations, and from a repugnance to think that there are many gods.

Man’s interior thought, which is the thought of his spirit, is either from hell or from heaven; it is from hell before evils have been removed, but from heaven when they have been removed.  When this thought is from hell man sees no otherwise than that nature is god, and that the inmost of nature is what is called the Divine.  When such a man after death becomes a spirit he calls anyone a god who is especially powerful; and also himself strives for power that he may be called a god.  All the evil have such madness lurking inwardly in their spirit.  But when a man thinks from heaven, as he does when evils have been removed, he sees from the light in heaven that there is a God and that He is one.  Seeing from light out of heaven is what is meant by influx. (A.E., n. 954.)