"Mysticism tends to combine the strictest concept of the Absolute, one that points to transcending any polarity, duality and distinction, and a vision of relativity that both denies the reality of the world of manifestation, when considered independently from its Source, and affirms an essential continuity or unity between the Ultimate and that which is not in an ultimate sense.
The Absolute is literally ab-solutum, which means that it is 'unbound,' 'detached' and 'free.' Although most often understood as 'complete' and 'self sufficient,' and therefore also 'cause of itself,' the Absolute must also and consequently be approached in terms of its perfect freedom, which is itself a dimension of its transcendence vis-à-vis any “relationality.” In this connection “relationality” entails an aspect of 'obligation' or 'reciprocity' by virtue of the 'relationships' and 'relations' it involves. Therefore, our understanding of “absoluteness” as utter freedom immediately brings the central question of this inquiry to the fore by highlighting the apparent logical impossibility of positing concurrently the ontological reality of both the Absolute and “non-absolute realities” –including ourselves.
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Metaphysical relativity is, in Advaita Vedānta, primarily identified with Māyā. Now Māyā is most often approached by Shankara as an epistemological phenomenon of superimposition upon Reality. In other words Māyā is that which makes us mistake 'the rope for the snake.' It is a principle of distortion of Reality that stems from one’s inability to recognize Reality as it is, that is as the non-dual Self or Ātman. On the one hand, Māyā is the 'epistemological' fruit of a false identification of the Self with the body, on the other hand it is Māyā itself, or more specifically tamas - the lowest, most opaque of the three cosmological elements that enter into the composition of Māyā’s world of relativity, that is constitutional of delusion as such: 'The power of tamas is a veiling power. It makes things appear to be other than what they are. It is this which is the original cause of an individual’s transmigration and is the cause of the origination of the action of the projecting power.'
It must be noted ... that the ontological status of Māyā is incomprehensible: 'She is most strange. Her nature is inexplicable,' to use Shankara’s words. Māyā is fundamentally the unintelligible, and this lack of intelligibility is a function of the 'obscurity' or uncertainty of its origin, as well as being bound to the undecidability of its ontological status. "
- Patrick Laude
Shimmering Reality: The Metaphysics of Relativity in Mystical Traditions
