  There is no general consensus at present on how best to represent the metaphysical position of the Yogācāras: proposals vary from realistic pluralism, to pragmatism, neutral monism, epistemic idealism, to a realist phenomenology on the model of Husserl and Merleau-Ponty.  Alternative interpretations present the Yogācāra school as a system outlining a “therapeutic course of action (ācāra) rooted in meditation (yoga)” (Anacker 1984, 194) or as providing an account of the “unconscious structuring of experience” (Waldron 2002; 2003: xi).