Once we begin to recognize that there is this inherent contradiction involved in positing on the one side an all-Knowing, all-Pervading, sole and absolute Existence; and on the other an unreal, illusory consciousness imposed by the action of Maya, we recognize that our framing of the issue, and our understanding of the issue must be the cause of the contradiction. It becomes clear that what we have called “Maya” and considered to be an imposition, is actually a power and action of the Brahman.
Sri Aurobindo describes the result of this recognition as follows: “We begin to envisage the Reality as an eternal oneness, status, immutable essence of pure existence supporting an eternal dynamis, motion, infinite multiplicity and diversity of itself. The immutable status of oneness brings out of itself the dynamis, motion and multiplicity,– the dynamis, motion and multiplicity not abrogating but bringing into relief the eternal and infinite oneness. If the consciousness of Brahman can be dual in status or action or even manifold, there seems to be no reason why Brahman should be incapable of a dual status or a manifold real self-experience of its being. The cosmic consciousness would then be, not a creative Illusion, but an experience of some truth of the Absolute.”
Whereas the concept of an imposed illusion leaves us with a lot of contradictions, the concept of the One Existence being able to manifest itself and sustain multiple standpoints and statuses of consciousness, preserves the essence of One, Absolute, All-Knowing, All-Powerful Timeless Existence.
reference: Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 6, Reality and the Cosmic Illusion, pg. 454
Sri Aurobindo Studies 