In this paper I begin by describing Dabrowski's criticisms of Asian religion, with special emphasis on his principal objection—i.e., his objection to religious, or philosophical, monism—which he believes characterizes the "majority of Hindu, Buddhist…systems" of religious thought. I then show howDabrowski's objections follow from the way he conceives of advanced personality development. Next, I
... [Show full abstract] argue that Dabrowski's generalization regarding the views of Asian religions on the question of individual personality misrepresents the actual positions of many Hindus and Buddhists. Further, I suggest that when scholars and practitioners of Asian religion interpret philosophical monism psychologically, their description is very close to Dabrowski's portrayal of advanced personality development. Finally, I end with a plea for a separation of Dabrowski's empirically based theory of personality development from his religious or metaphysical views.