 The Geluk tradition also sees the Consequence School as offering an unapologetic affirmation of conventional reality, including the reality of the person. The Geluk tradition holds that transformation and liberation do not require us to deny the reality of the world, but rather to cease the superimposition of essences onto the entities we encounter and onto ourselves as subjects. This is another way of saying that emptiness—the absence of essence—is a negation not of existence per se, but rather of intrinsic existence, or essence. That is, this analysis in terms of emptiness in a significant way leaves conventional phenomena intact, and merely refutes the claim that they exist ultimately. Significantly, the denial of self, too, does not mean the denial of the “mere I” (bdag tsam), or the conventionally existent person (Jinpa 2002, 71). The mere I or the conventional person is also accepted as conventional existent in the Geluk tradition. Only its reification or true existence is denied.