It is possible a integral map of the traditional Nibbana?

[Monk]

Hey.

Ken wilber has a very interesting view on the doctrine of Nibbana but in a purely traditional point of view, that notion is utterly false.

And the reason is that, being the path of the sutrayana a exoteric expression of the Dharma, in other words, a path only concerning with solely the elimination of the emotional-mental defilement's, liberation will be only a type of enjoyment in the subtle/intermediate/astral states of consciousnesses in KW terminology.

Cannot be the pure emptiness causal 'nirvanic' state that he says in various dialogues or in this definition: 'formless mysticism: A peak experience of oneness with phenomena (or lack thereof) in the causal state. Can also refer to meditative formless absorption, nirvikalpa samadhi, jnana samadhi, the Void, the Abyss, Ayin, Urgrund, etc.'

This notion of causal emptiness as the final goal of the Theravada is even contradictory with the Buddha say the absorption's of certain Brahmins, which they confused with 'Nothingness' and the Buddha cleary says this is not Nibbana

It seems to me that KW is concerned only with common sense and what appears to be make 'sense' to common people and what he learn and can 'deconstruct' in his system from the various traditions, which is no problem but

even if those structures are real, they are not part of the Theravada as I say, and even today, almost every Theravadins Teacher's in the West and in the East speak only of a peace of mind and clarification of emotional-mental defilement's and not a no-mind, no body, no manifestation state therefore, illusory territories from his map. 

The problem of a causal emptiness in Theravada gets more complicated to sustain when the Buddha clearly because KW says that Nibbana[in Theravada] cannot be described. Is it the famous unanswered questions. For KW, this would be only qualities of a 'nondual' liberation, as he says in Kosmic Consciousness. So Theravada teach Nonduality or Causal Emptiness?

Much can be say about this topic, so as the problem of the eight jhanas, nirodha and Nibbana, the traditional cosmology of Theravada buddhism, how KW puts certain bias in favor of Buddhism because if this causal emptiness is the final goal of the sutrayana, the others exoteric traditions would be a very limited 'heaven' or ascending path. Because they are not comparable with causal emptiness. Would be, at least, with the 'lokas' and as I say, lokas belongs to the subtle state in KW terminology, how those notions could be very well applied in Mahayana and Vajrayana etc etc etc

It seems to me that KW wants to escape of argumentation intrinsically of sustaining this kind of notions; as a matter of fact, certain scholars seems the notion of Nibbana of KW as very 'romantic', and they also don't accept the traditional view, they also 'deconstruct' arguing that this notion is a bite essencialist, and i agree, that is why in the Tataghata sutras(a Mahayanic text) the Self is crealy stated, it is unborn, immortal, not the non-self(anatam) but the Self(atman). 

So it is possible a real integral map of the traditional Nibbana without arguing? i dont think so.