3750.那些高人一等、被认为与天堂相通并受其影响的人对天堂持有何种概念，也形像地向我显明了。出现在头顶上的，是那些在世时渴望被奉为神明的人，他们的自我之爱因着权力的逐步升级，以及由此产生的所谓幻想的自由而极尽可能地被举到最高处。同时，这些人还具有欺骗性，因为他们在纯真和对主之爱的表象下行事。他们出现在地狱里的脚下。
其中一个灵人降到我这里；其他人告诉我说，他在世时是个教皇。他很有礼貌地和我交谈，首先谈到彼得和他的钥匙，他以为他自己也掌握这些钥匙。但当我问他那允许他所乐意的人进入天堂的权柄时，发现他对天堂的概念如此粗鄙，以致他将天堂描绘为一道给出入口的门。他声称他向穷人免费敞开这扇门，而富人则照着他们的能力付出费用，并且他们所奉献的都是圣洁的。我问他是否相信他放进来的人会留在那里，他说，他不知道；如果不留在那里，他们就会离开。我继续说，他无法知道这些人的内在，他们是否配得上，说不定是要下地狱的强盗呢。他说，这不关他的事，如果他们不配，他们可以被打发走。但他被告知彼得的钥匙表示什么，即根植于爱与仁的信；由于唯独主赐下这样的信，所以唯独主是允许人们进入天堂的那一位。他还被告知，彼得没有向任何人显现，他只是一个普普通通的灵人，并不比别人拥有更大的权柄。关于主，这位曾经的教皇只是认为祂仅仅在赐下权柄这一点上当受人敬拜；如果祂没有赐下这权柄，他觉得（如我所感知到的）祂不应该受人敬拜。另外，我和他谈论了内在人，发现他对内在人持有污秽的观念。
当他坐在自己的宝座上沉思，以为自己出于圣灵说话时，他所享有的那种呼吸的自由、充分和快乐的性质也形像地向我显明了。他被带回到他在世时所经历的那种状态中，因为在来世，谁都能毫无困难地被带回到他在世时所经历的生命状态中，其生命的状态死后仍与他同在；并且他在那种状态下呼吸的性质也传给了我。那呼吸是自由的，具有快乐，缓慢、规律、深沉，充满整个胸膛。但当他遭到驳斥时，其呼吸所延伸到的腹部似乎有东西在翻滚和蠕动。当他以为自己所宣布的东西是神的时，他通过呼吸感觉到更为默契、可以说与呼吸和谐一致的东西。
然后，我被指示引导这类教皇的灵人是谁，就是头顶上那群塞壬。她们具有这样的秉性和生命：她们渗透到各种各样的情感中，意图掌控其他人，使他们臣服于自己，并出于自私的理由毁灭他们所能毁灭的所有人；为达此目的，不惜以圣洁和纯真为手段。她们因自己的缘故而胆怯，行事谨慎；不过，一旦得着机会，她们就会为了自己冲向各种残酷无情的行为。
Potts(1905-1910) 3750
3750. What kind of idea of heaven those have who are believed to have more than ordinary communication therewith, and influx thence, was also shown me to the life. They who appear above the head are those who in the world had been desirous to be worshiped as deities, and with whom the love of self had been exalted to the utmost height, by successive steps of power, and by a consequent imaginary liberty; they are also deceitful under the appearance of innocence and love to the Lord. From the phantasy of height they appear on high above the head; but nevertheless are beneath the feet in hell. [2] One of these spirits led himself down to me; and others informed me that in the world he had been a pope. He conversed with me very courteously; first concerning Peter and his keys, which he imagined he himself was in possession of. But when he was questioned concerning the power of admitting into heaven whomsoever he pleased, he was found to have so gross an idea of heaven that he represented a kind of door which gave entrance; and he said that he opened that door to the poor gratis, but that the rich paid according to their ability, and that what they paid was holy. Being asked whether he believed that those whom he had admitted remained there, he said that he did not know, but if not, they went out again. He was then told that he could not know their interiors, as to whether they were worthy, and that they might be robbers, who will be in hell. He answered that this was no concern of his, and if they were not worthy they might be sent out. But he was instructed what is meant by the keys of Peter, namely, the faith of love and charity; and inasmuch as the Lord alone gives such faith, therefore it is the Lord alone who admits into heaven; and that Peter does not appear to anyone; and that he is a simple spirit, who has no more power than others. He had no other opinion about the Lord than that He ought to be worshiped insofar as He gives such power; but if He should not give it, it was perceived that he thought that He ought not to be worshiped. Further: in conversing with him concerning the internal man, he was found to have an unclean idea of it. [3] The liberty, fullness, and delight of the respiration he enjoyed when he sat upon his throne in the Consistory, and believed that he spoke from the Holy Spirit, was shown me to the life. He was let into a state similar to that in which he had been when present there (for in the other life everyone can easily be let into the state of life he had in the world, because the state of his life remains with him after death); and his respiration was communicated to me, such as he then had. It was free, and attended with delight-slow, regular, deep, filling the breast; but when he was contradicted, there was somewhat as it were rolling itself and creeping in the abdomen, from the continuation of the respiration; and when he supposed that what he was laying down was Divine, he perceived it from the respiration being more tacit, and as it were in agreement therewith. [4] I was afterwards shown by whom such popes are directed, namely, by a crowd of sirens who are above the head, who have contracted a nature and life of insinuating themselves into all kinds of affections, with a design to exercise command, and to subject others to themselves, and to destroy for the sake of self all they are able to destroy; using for this purpose holiness and innocence as means. They are timid on their own account, and act cautiously; but when occasion offers, they will for the sake of self rush into cruelty without mercy.
Elliott(1983-1999) 3750
3750. What kind of idea about heaven those people have who, superior to all others, are thought to be in communication with heaven and to be under its influence has also been shown to me visually. Appearing overhead are those who in the world wished to be worshipped as gods and with whom self-love had been raised up as far as it could possibly go as they rose up in the hierarchy and acquired the supposed liberty that went with such powerful positions. At the same time those people are deceitful, acting under a presence of innocence and of love to the Lord. Their appearance on high overhead is the result of a delusion about height; but in fact they are underfoot in hell.
[2] One of them brought himself down to me, who, I was told by others, had been Pope when in the world. He spoke to me very courteously, first of all about Peter and his keys which he imagined that he had held. But when I asked him about the power of letting into heaven whomever he liked he had so crude an idea about heaven that he represented it as a door through which entrance was gained. He said that he opened the door to the poor for nothing, but that the rich were assessed according to their means, and that what they gave was holy. I asked whether he believed that those he let in remained there. He said that he did not know; if they did not, then they went away. I went on to say that he could not know those persons interiorly - whether they were worthy persons or possibly robbers who should be in hell. He said that this was no concern of his; if they were not worthy they could be sent away. But he was told what was meant by Peter's keys, namely faith rooted in love and charity; and because the Lord alone confers such faith the Lord alone is the one who lets people into heaven. He was also told that Peter does not appear to anyone but is a simple ordinary spirit who has no more power than anyone else. Concerning the Lord this former Pope held no other opinion than that He ought to be worshipped insofar as He confers such power; and that if He did not confer it, he thought - as I perceived - that He ought not to be worshipped any longer. I then went on to talk to him about the internal man, of which he had a foul idea.
[3] I was shown visually the nature of the freedom, fullness, and delight of the respiration he enjoyed when seated on his throne in his consistory and believed that he spoke under the influence of the Holy Spirit. He was taken back into a similar state he had passed through there - for in the next life anyone can be taken back without difficulty into the state of life which he had passed through in the world, because the state of his life remains with him after death - and the nature of his respiration in that state was conveyed to me. It was free and attended with delight, slow, regular, deep, and filling the whole breast. But when he was contradicted there was in the abdomen, into which his respiration extended, something that seemed to be turning over and crawling about. And when he imagined that what he pronounced was Divine he perceived it from his respiration, which was more soundless and so to speak in harmony with it.
[4] I was then shown who the spirits are who direct Popes like this one, namely the horde of sirens overhead who have acquired that disposition and life by which they worm their way into every kind of affection with the intention of ruling over others and subjecting them to themselves, and of destroying for selfish reasons whomever they can, employing holiness and innocence as the means. They fear for themselves and so act cautiously; but given the opportunity they plunge for selfish reasons into merciless acts of cruelty.
Latin(1748-1756) 3750
3750. Qualem ideam de caelo habent, etiam illi qui prae omnibus aliis creduntur communicationem cum caelo, et inde influxum habere, etiam mihi ad vivum ostensum est: qui supra caput apparent, sunt ii qui in mundo se coli voluerunt ut dii, et apud quos amor sui ad summum per gradus potentiae, et ad summum per imaginarium liberum inde evectus est; et {1}sunt simul dolosi sub specie innocentiae et amoris in Dominum; [2] illi apparent in alto supra caput ex phantasia altitudinis, sed usque sub pedibus in inferno sunt; unus ex illis ad me se demittebat; et dictum ab aliis quod fuerit in mundo pontifex; locutus est mecum admodum blande, et primum de Petro et ejus clavibus, quos putabat se habuisse; sed cum quaereretur de potestate intromittendi in caelum quoscumque libebat, tam crassam ideam habebat de caelo ut repraesentaret sicut januam per quam introitus; dicebat quod illam gratis aperuerit pauperibus, sed quod divites aestimati, et quod sanctum fuisset id quod dederant; interrogatus num credat quod remanserint ibi illi quos intromiserat, dixit, quod hoc non sciat, si non, quod inde exeant; porro dictum quod scire interiora eorum non {2}posset, num digni, forte praedones qui in inferno erunt; dixit quod hoc non ei curae fuerit, si non digni, quod queant emitti; sed instruebatur quid per claves Petri intellectum, quod nempe fides amoris (c)et charitatis, et quia solus Dominus dat talem fidem, quod solus Dominus sit Qui intromittit in caelum, et quod Petrus non appareat alicui, et quod simplex spiritus sit qui non plus potestatis habet quam alius. De Domino non aliam opinionem habuit quam quod colendus, quantum dat potestatem talem, at si non daret, perceptum quod cogitaret quod non magis colendus: porro cum locutus cum illo de interno homine, de eo spurcam ideam habuit. [3] Qualem respirationis libertatem, plenitudinem, et jucunditatem habuerit, cum super solio suo in consistorio sederit, et ex spiritu sancto se locutum crediderit, mihi ad vivum ostensum est; mittebatur in similem statum (m)in quo fuerat cum ibi,(n) nam in altera vita quilibet facile in statum vitae quem habuit in mundo, mitti potest, quia status vitae suae quemlibet post mortem manet, et communicata est mecum respiratio qualis ei tunc fuerat, erat libera cum jucunditate, lenta, regularis, alta, implens pectus, {3}sed cum contradicebatur, tunc in abdomine erat, ex respirationis continuo, aliquid quasi se volvens ac repens; et cum putaret Divinum esse quod pronuntiabat, percepit id ex quadam respiratione magis tacita et quasi consentiente. [4] Ostensum mihi dein, a quibus pontifices tales tunc reguntur, quod nempe a sirenum turba quae supra caput, quae imbuerunt naturam et vitam insinuandi se in affectiones quascumque animo imperandi, et {4}subjiciendi sibi alios, ac perdendi quoscumque sui causa, quibus sanctitas et innocentia est pro medio; timent sui, et caute agunt, at data occasione in crudelia absque ulla misericordia, sui causa, ruunt{5}. @1 after dolosi$ @2 potuisset$ @3 at$ @4 after medio$ @5 i 3751. continuatio de Maximo Homine, et de correspondentia ibi cum corde et pulmone ad finem capitis sequentis.$