 It is important to recognize how Geluk philosophy is embedded within a distinctively Buddhist soteriology. That is, the truth of no-self is liberating because understanding this is held to free one from the mistaken idea of a self that binds one to suffering. Knowledge of emptiness is key to this emancipatory process, as Tsongkhapa claims, for one must realize emptiness as it is articulated in the Consequence School, the lack of true essence, to be free from the subtle sense of self and achieve nirvāṇa (Cozort 1998, 316). This view is also maintained to be a prerequisite for the esoteric practices of tantra. Tantra is an important part of the path to liberation in the Geluk tradition. It is a path to liberation that is held to involve distinct, esoteric methods, but without diverging from the philosophical view of emptiness, which is indispensable. For this reason, Geluk philosophy is located squarely within the immanent world and the exoteric domain of discourse: the intersubjective spaces of dialogue and debate.