Sleeping through life

"Do not . . . seek to see with mortal eyes [the First] as our account describes it, nor to see that it is in the way in which someone would expect it to be who assumes that all things are perceived by the senses, by which supposition he eliminates that which is most real of all [(τὸ μάλιστα πάντων)].  For the things which one thinks are most real [(μὰλιστα)], are least real [(μὰλιστα οὐκ)]; and the [materially] large has less genuine existence.  But the First [(τὸ πρῶτον)] is the principle of existence and, again, more authentic than substantial reality [(κυριώτερον αὖ τῆς οὐσίας)].  So reverse your way of thinking [((ὥστε ἀντιστρεπτέον τὴν δόξαν)], or you will be left deprived of God, like the people at the festivals who by their gluttony stuff themselves with things which it is not lawful for those going in to the gods to take, thinking that these are more obviously real than the vision of the god for whom they ought to be celebrating the festival, and take no part in the rites within.  Yes, in these our rites also the god, since he is not seen, creates disbelief in his existence in those who think that that alone is obviously real [(ἐναργὲς)] which they see only with the flesh; as if people who slept through their life [(τινες διὰ βίου κοιμώμενοι)] thought the things in their dreams were reliable and obvious [(πιστὰ καὶ ἐναργῆ)], but, if someone woke them up, disbelieved in what they saw with their eyes open and went to sleep again.
     "One must perceive each thing by the appropriate organ [(Χρὴ δὲ βλέπειν ᾧ ἕκαστα δεῖ αἰσθάνεσθαι, No, it is necessary to see each thing by [that by] which it is necessary to perceive [it])], some things with the eyes, others with the ears, and so on.  One must believe, also, that one sees other things with the intellect, and not think that intellectual perception is seeing or hearing, which would be like insisting that the ears should see and that sounds do not exist because they are not visible."

     Plotinus, Enneads V.5 [32].11-12, as trans. A. H. Armstrong (LCL 444, 186-189).  I was put on to this by Bernard Collette-Dučić, "Sommeil, éveil et attention chez Plotin," χώρα:  revue d'études anciennes et médiévales 9/10 (2011/2012):  269 (259-281).  Enneads III.6 [26].6 (LCL 442, 239) is similar, but more strikingly dualistic.