What is wrong with a positivist interpretation of Nibbana?

I think of all there are two kinds. There is the kind of wisdom that one can develop and is part of conceiving. The same for love, compassion, friendliness etc. Buddha refers to this as the mundane noble Path. It is meritorious but still not connected with what is totally pure.
For example, you give yourself the task to be friendly towards someone. That friendeliness is not really pure. It is not really a natural unfabricated friendliness. It is not bad but also a bit forced, fabricated.
If you would make a habit of this, it is not like this habit becomes real friendliness. Can you feel this?
This is not meant to judge.

And there is also the wisdom, the compassion, friendliness etc. that is just the natural expression of the pure mind, i.e. the mind that is freed from anusaya, asava, kilesa, tanha, which are all adventitious defilement (AN1.51). The relation between defilements and the mind is like clouds and the sky. The sky can exist without clouds. Clouds are adventitious to the sky.

Pure mind has a natural light of wisdom. This light becomes clouded by arising adventitious defilements which are grasped at. And when this happens the natural light of wisdom is clouded and the light of personal understanding, conceiving, takes over. This is the light of the head. The brain light.

I am quit sure that purification (whatever one purifies) is always based upon the principe that:

  1. defilements are never intrinsic to what is being purified, so they can be removed
  2. by removing defilements the natural result is pure.
  3. this pure water or pure mind is not really made.

Ofcourse there is the aspect of removing defilments, and this takes an effort, skillful means, but in the end that is also the only effort because the natural result is pure mind. If this would not be present, it can never become the natural result of removing adventitious defilements.

Does this make sense?