Returning to the topic of discussion. As for Thanissaro Bh.'s view of Nibbana and consciousness, here, in my opinion, the peculiarity of the cultural baggage of Western thinking, the influence of Christian theology and Western science and philosophy can again be traced.
The answer lies in the particular way Western religion, philosophy and science view the concept of space and time. Initially, in Western scholasticism, the view was created that time and space constitute a certain continuum, three dimensions and time as the fourth, and the Creator is beyond the framework of this continuum, since he is the root cause of time and space and everything in general, all universals and constants. Being beyond the boundaries of time and space, God the Creator, the intelligent first cause of everything, is not subject to conditioning, time and change. This timeless source gives new life to selected intelligent creatures, due to which, being created and perishable by nature, they nevertheless receive an eternal and blissful existence by uniting with this source.
Science, represented by Einstein, in the theory of relativity, picked up this idea. Some areas of science perceive time as a certain coordinate. And it seems that you can move back and forth along it, as in space, or go beyond the framework of four-dimensional space-time.
What is the Buddha’s concept of time and space? Buddha, in my opinion, never taught such an understanding of time. In his understanding, the past no longer exists, the future has not yet arrived, and the present is fleeting, like a mirage. That is, by and large, there is only the moment here and now.
Therefore, when speaking about past, present and future aggregates, the Buddha means clinging to the memory of the past, perception of the present and plans for the future. Therefore, the exit of consciousness beyond the framework of past, present and future aggregates is not a transition to a super-dimension, transcendental to four-dimensional time-space, but simply a non-clinging to the present momentary aggregates, the traces of the past in them and the potential of the future in them. This is going beyond the aggregates of three times.
Thanisaaro Bhikkhu, having seen the hint (MH49, DN 11 and others) that consciousness is not included in the five aggregates (seeing that the aggregates are divided into three times), automatically saw there a departure from the space-time continuum in the spirit of the Christian theologian and Einstein four dimensions.
The Buddha understands time as a flow of interconnected causes and effects. It is impossible to go beyond the framework of causality since time is causality, existence is causality. Being cannot go beyond itself without breaking itself. Consciousness is so tightly inscribed in causality, flesh from flesh from time, that in essence it can be disconnected from causality only through psycholgic non-clinging and ontological extinction. And in no other way.