The Enneads

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These things he ought to have done in turn, and in no way should he respect the gods more, nor more than you. Then, to the one who spoke again, he replied: "But much more so"; and he laughed in the way he was accustomed to do. And after these things, he no longer wished to even look upon what was in the Palatine The transcription reads "Παλατινίῳ" (Palatine), but in the standard text of Porphyry’s Life of Plotinus, this refers to the "New Moon" (νουμηνίαις) festivals which Plotinus refused to attend, famously saying the gods should come to him..
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If ever, having shared his hearth with him because of a great desire for something divine,
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it should happen that his body also grew weary, he blamed these occurrences and similarly passed judgment against himself. He lived inseparably from his married son original: "γαμηλίου υἱοῦ" — likely a transcription error for a member of his household; when a woman, suffering from an eye ailment, was prevented from practicing philosophy. Plotinus often said, "You are about to make me happy." One must care for the happiness of all, which will be a labor for the gods, if we give it to the gods along with the cause, which the gods ought to guard. But I thought he acted this way after completing his education. So that even having shared in the concerns of those in the Palatine, he enjoyed the most perfect portion of that man. And he was entirely
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uplifted in his reasoning and possessed the divine wholly. He took care of the things said to them; he also possessed such affection that he never overlooked the affairs of the children; nor did sleep, which draws everyone away, ever make him neglect the care of his own household. And while the man was a knower of the marriage-bond, even so, he could not be persuaded to present his body to the god. He never spared himself when they judged to the contrary. Because of this, some, drawing from that place, crossed over in sleep. He recognized something to blame and disputes concerning others, as if through much bitterness, so as not to have it. From where the philosophers with many others—and Olympius Olympius of Alexandria was a rival philosopher who attempted to use magic against Plotinus. had, through a single association, moderately formed assumptions—he thought he would experience contempt because of a desire for primacy. Thus he also attacked him, so that by sorcery he tried to harm him through the casting of star-spells original: "ἀστρῶν ἐπιβολαῖς" — refering to malicious astrological magic or "evil eye" techniques.. But when he perceived the poison turning back upon himself, and that it was once torn apart, being changed through the resistance of Plotinus's soul—for Plotinus was not ignorant of the power—he said to those who blamed this and wondered at him, that the power of Plotinus’s soul was so great that, when he was seized, he could dissolve the attacks on those who, as if to blame, cast their spells, and although he himself was pained by this, he neglected it and gathered himself together. Olympius often attacked him in this way, but indeed he ceased, perceiving a rivalry even with the woman, but also from Plotinus. For he said he perceived himself, after being in the bath, as some sort of...

...friend to him, whence he was also accustomed to call the season "wise," as a god and stable, since even before his dwelling in the house, he had made spirits term: "δαίμονας" (daimones) — intermediary spirits or guardian angels in Platonic thought. dwell there. This brought praise upon him, to become ambitious for a display; for only of each kind, and he says it is in his own and in those of legitimate birth dwelling in the manifestations regarding him, after violent events. Whence of the spirit manifest, whence also those being with him, to prophesy to a grieving woman of glory, for the association was exalted; neither to see the body anywhere, nor to receive those things. Plotinus then held back the solitary friend for the sake of protection, and he kindled the flame, so as to see a certain fear. Therefore, to his own spirit, whence also of the one being with him. And in addition to his ancient teachings, towards that one. And he wrote about him from the Republic, and it was not his way to write books, nor was there a law or limit. Wherefore those causes, he says, differ for those being with him. As the man had become a lover of humanity, upon the fate of the hearth, remaining silent after the reading of the things from us being with them, he appeared as if around some stream. Because of this, he once said: 18.
And this: "for someone will not stop you from over-calculating entirely," whence we are also praised by him, having submitted to firm inquiry. And Plotinus knew him by his voice, already being weary, and it being necessary for us at some time to demonstrate political things; for he did not think he could not do so even with the children, which was a teaching for them. Still, before the children, with those of the same age as the servants. He agreed with all, as the man says: "hold yourself as one." And you build mysteries in that way, he shook one as if to enjoy it, just as he agreed. And already being envious, he spoke of the cause. Concerning the body of the children having been persuaded, not even being at a loss for them. He would say to Porphyry The author of this biography and Plotinus's most famous student. that "I would be contentious, I tell you these things." Whence, being amazed. And once a suffering of mine, Porphyry, or to turn myself away from life as if into a desert; and an unseen slander upon his pursuit. And even then these things were cast down from the one being tried by disease, a portion of a magnanimous disease, it came upon him unexpectedly; he said he was being treated, and the senses were leaving him. Concerning the other activity of hearing, not even in boastful pains. This record had been made of himself and of this. He had just now noted these things for everyone.