 Thus, in Geluk philosophy, we can say that insight into reality is not held to be beyond thought, or attributed to some third category beyond the world that is neither existent nor nonexistent, but is simply insight into a world that is neither (ultimately) existent nor (conventionally) nonexistent. Even though Geluk scholars consent to the fact that emptiness can be perceived nonconceptually—in the rarified case of a highly developed meditation—they maintain that the emptiness that is known nonconceptually is no different from the emptiness that is conceptually known. The sharp distinction between conceptual and perceptual arguably falls away when there is nothing beyond conceptual designation. It is not a surprise then that it is the conceptual ascertainment of emptiness that is a principal element of the Geluk school’s philosophy. Moreover, their emphasis on the practice of insight is not based on an appeal to a direct, unmediated access to what is beyond concepts, but to reason. Reason is also given priority over scriptural authority, which is subjected to the scrutiny of analysis and is adjudicated by reason (Tsongkhapa in Hopkins 1999, 71).