to the cessation of all discursive thoughts and apperceptions, then ceasing all feelings (happiness and sadness). According to Collins, nirvana is associated with a meditative attainment called the 'Cessation of Perception/Ideation and Feeling' (sannavedayitanirodha), also known as the 'Attainment of Cessation' (nirodhasamapatti). In later Buddhism, dhyana practice was deemed sufficient only for the extinguishing of passion and hatred, while delusion was extinguished by insight. As a metaphysical place or transcendent consciousness Peter Harvey has defended the idea that nirvana in the Pali suttas refers to a kind of transformed and transcendent consciousness or discernment (viññana) that has "stopped" (nirodhena). According to Harvey this nirvanic consciousness is said to be "objectless", "infinite" (anantam), "unsupported" (appatiṭṭhita) and "non-manifestive" (anidassana) as well as "beyond time and spatial location". Rune Johansson's The Psychology of Nirvana also argued that nirvana could be seen as a transformed state of mind (citta). Stanislaw Schayer, a Polish scholar, argued in the 1930s that the Nikayas preserve elements of an archaic form of Buddhism which is close to Brahmanical beliefs, and survived in the Mahayana tradition. Contrary to popular opinion, the Theravada and Mahayana traditions may be "divergent, but equally reliable records of a pre-canonical Buddhism which is now lost forever." The Mahayana tradition may have preserved a very old, "pre-Canonical" and oral Buddhist tradition, which was largely, but not completely, left out of the Theravada-canon. Schayer's view saw nirvana as an immortal, deathless sphere, a transmundane reality or state. Edward Conze had similar ideas about nirvana, citing sources which speak of an eternal and "invisible infinite consciousness, which shines everywhere" as point to the view that nirvana is a kind of Absolute. A similar view was defended by M. Falk, who held that the nirvanic element, as an "essence" or pure consciousness, is immanent within samsara. M. Falk argues that the early Buddhist view of nirvana is that it is an "abode" or "place" of prajña, which is gained by the enlightened. This nirvanic element, as an "essence" or pure consciousness, is immanent within samsara. A similar view is also defended by C. Lindtner, who argues that in precanonical Buddhism nirvana is: According to Christian Lindtner, the original and early Buddhist concepts of nirvana were similar to those found in competing Śramaṇa (strivers/ascetics) traditions such as Jainism and Upanishadic Vedism. It was not a psychological idea or purely related to a being's inner world, but a concept described