the suttas by the four truths. This happened in those texts where "liberating insight" was preceded by the four jhanas, and where this practice of the four jhanas then culminates in "liberating insight." The four truths were superseded by pratityasamutpada, and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person. And Schmithausen states that still other descriptions of this "liberating insight" exist in the Buddhist canon: Liberation Samsara ends when one attains moksha, liberation. In early Buddhism, Nirvana, the "blowing out" of desire, is moksha. In later Buddhism insight becomes predominant, for example the recognition and acceptance of non-self, also called the anatta doctrine. One who no longer sees any soul or self, concludes Walpola Rahula, is the one who has been liberated from the samsara suffering-cycles. The theme that Nirvana is non-Self, states Peter Harvey, is recurring in early Buddhist texts. Some Buddhist texts suggest that rebirth occurs through the transfer of vinnana (consciousness) from one life to another. When this consciousness ceases, then liberation is attained. There is a connection between consciousness, karmic activities, and the cycle of rebirth, argues William Waldron, and with the destruction of vinnana, there is "destruction and cessation of "karmic activities" (anabhisankhara, S III, 53), which are considered in Buddhism to be "necessary for the continued perpetuation of cyclic existence." While Buddhism considers the liberation from samsara as the ultimate spiritual goal, in traditional practice, Buddhists seek and accumulate merit through good deeds, donations to monks and various Buddhist rituals in order to gain better rebirths rather than nirvana. Impermanence and Non-Self Reality A value of Buddhism is the idea of impermanence. All living things, causes, conditions, situations are impermanent. Impermanence is the idea that all things disappear once they have originated. According to Buddhism, Impermanence occurs constantly "moment to moment", and this is why there is no recognition of the self. Since everything is considered to be in a state of decay, permanent happiness and self cannot exist in Samsara. Anatta is the Buddhist idea of non-self. Winston L. King, a writer from the University of Hawai'i Press, references two integral parts of Anatta in Philosophy East and West. King details the first aspect, that Anatta can be "experienced and not just described." King states the second aspect of Anatta is that it is the liberation from the "power of samsaric drives." Obtaining