The moon pierces the pond’s depths, leaving no ripple on the water.

As I know Neoplatonism, the intuitive and direct apprehension of higher reality can't be done through experience or perception of material world. The One and nous, the Brahman and ātman, ...I find Plotinus' theory is akin to Brahmanism in Upanishad, in some way.

When the reality of impermanence inevitably clashes with our clinging to the illusion of permanence and ownership, dukkha arises.

The universal law of impermanence dictates that everything is subject to change, decay, and cessation. Possessions break or are lost, relationships evolve or end, health declines, status shifts, cherished ideas are challenged, and ultimately, life itself ends. Nothing we grasp is truly stable.

Because we believe these things are "ours" and "important," we invest them with tremendous emotional energy. We develop attachment (rāga) and clinging (upādāna) to them. Our sense of well-being becomes deeply entangled with their persistence and condition.

All the abhinnas (psychic powers) are not helpful to liberation except the only one "asavakkhaya-nana" wisdom of destruction of taints. Its high achievement to get such psychic powers, but Buddha agree with you that they should not be chased after. Using the insight to see anicca anatta is the key.