Only the present is reality, the rest is a toy of time.
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He was born in 1940 in Mendoza, Argentina
Belonging to cultured and traditional family, he received a careful education.
He studied law at the University of Cordoba, Argentina and later philosophy at the National University of Cuyo, Argentina, and then in Aix-en-Provence, France, but not satisfied with the structures of the academic studies, he did his own search in a life rich in experiences and studying the authors according to his personal concerns.
He sailed for 12 years aboard an old wooden sailboat; this allowed him to meet diverse and remote cultures, which has always been his passion.
In San Francisco (USA), was part of the countercultural movement of the 60s. Then he moved to Sierra Nevada (Spain), to the ranch Ken (La quietud), “the highest in Spain”, where he lived for 15 years dedicated to reflection, contemplation and study. The last twenty years he has resided in Rancho Kuan, “La contemplación”, in a house of stone and wood that he build, already covered with flowers among the 400 trees that he has planted, at the foot of the mountain range Los Andes, in Mendoza, Argentina.
This retired life has been complemented by prolonged stays in India, which has allowed him to know the varied expressions of that civilization, as is evident in his work.
Lavoisier has commented on his extensive work the most outstanding thinkers of East and West in the light of his own experience. Of his lectures deserve to stand out those given at the Seminar and Festival of India, Pacific Galeries, Buenos Aires, 2009; in India International Centre, Delhi, 2015 and 2016; in University of Nalanda, Bihar, India 2018, about the Dahrma-Dhamma.
Ozan Lavoisier is an expositor of what he has called universal idealism, represented in the West by Platonism and in the East by Hinduism and Buddhism; hence his interest in establishing a relationship between these doctrines, which he examines in the light of his own philosophy. Being a mystical philosopher he sees no opposition between religion and philosophy, but rather finds in them the same origin and a common destiny.
His philosophy finds its inspiration in the spiritual experience, which is achieved through psychic balance and harmonious integration of all faculties. The originality of his thought is manifested in his particular vision of the psyche, developed in his Psychosophy, in which he explains its transcendent mission and exposes the mechanisms that govern the mind. However, his transcendental psychology is only a practical aspect within the broad spectrum of his philosophy that finds a metaphysical foundation, expressed in his theory of knowledge, his ethics, his aesthetics and his philosophy of history, which constitutes a remarkable philosophical system coherent and structured. Its philosophy is essentially vital; its purpose is to generate the spiritual conditions to experience the essence of life. His ultimate goal is the bliss of freedom.
His admiration for Indian civilization has recently led him to make an extensive documentary film (24 episodes) called The Hindu Tradition. The editor of the work of Ozan Lavoisier in Delhi, Har Anand Publishers, and the Argentine ambassador in India, (Cervantes Institute, Dec. 2015), have presented the author as “The first Latin American philosopher published in India.“
Conciencia Universal.
El concepto de Conciencia universal es la idea principal del sistema filosófico de Julio Ozán Lavoisier. « Desde el punto de vista psicofilosófico podemos decir que existe una Conciencia universal de la cual el hombre forma parte y de la cual puede participar, de modo que así como su psique puede conocer la multiplicidad, puede conocer la Unidad, que es el núcleo de esa Conciencia. » (Origen y Destino del Hombre, 2008) « Desde el punto de vista cosmológico, la Conciencia universal es el principio, el medio y el fin de la existencia, es la Vida misma de todas las cosas, el proceso permanente y en cuyos extremos comienza y termina el ciclo de la vida. » En su obra La Búsqueda de la Conciencia, el autor desarrolla en detalle el concepto de Conciencia universal, así como sus manifestaciones en el Mundo.
Idealismo universal.
Este concepto designa, dentro del sistema filosófico de Julio Ozán Lavoisier, « las cumbres más elevadas del pensamiento: platonismo, neoplatonismo, budismo Mahayana indio, Vedanta de Shankara ». « La idea que los inspira es fruto de un alto nivel de conciencia, que les ha permitido observar la realidad desde estas cumbres » (El espíritu en la historia, 2011). En su obra La búsqueda de la conciencia, el autor traza el desarrollo de este concepto desde Platón hasta su propia filosofía, que busca resumir e integrar la larga y variada búsqueda de los idealistas. Este linaje « no se debe a una herencia cultural, sino al producto de una experiencia espiritual similar, que permite su reaparición y transmisión » .
Idealismo y Neorenacimiento en Occidente.
En el desarrollo de su sistema, Ozan Lavoisier se erige como «restaurador del idealismo en Occidente, que había caído en el descrédito y el olvido durante dos siglos debido al idealismo artificial de Hegel». Su filosofía conduce a un alto nivel de conciencia, para el cual es esencial la práctica de las virtudes y las disciplinas humanistas; de ahí su propuesta social de un Neorenacimiento.
Psicosofismo
Reproducimos aquí lo publicado por Dharmapedia, Wiki, India, bajo el título Psicosofía : Según el filósofo Julio Ozán Lavoisier , la Psicosofía : «es un conocimiento de las primeras causas, que apunta a la plenitud de los seres humanos y su integración en el Mundo a través de la unificación de la mente». [2] Un principio básico de esta disciplina es que «el equilibrio psíquico y el equilibrio moral son consecutivos». Sin embargo, no se ocupa de problemas personales o subjetivos, ya que solo puede florecer en espíritus maduros. Por lo tanto, « la Psicosofía comienza donde termina la psicología». « La Psicosofía parte de una perspectiva esencial (para la cual el autor ha desarrollado una teoría de la perspectiva dentro de su teoría del conocimiento), que mira no desde lo que ha sido revelado sino desde lo que está revelando». ( Volver a las Fuentes ( Ed. Rueda, Madrid, 1993)
Once años después, Ozan Lavoisier publica Psicosofía. Investigación psicofilosófica sobre la naturaleza de los seres humanos ( Editado por Dunken, Bs. As., 2004, y por Motilal Banarsidass Publishers , Delhi, 2024), en el que desarrolla en detalle su método de conocimiento. Deja claro que su disciplina no busca novedades, sino «verdades perennes que se encuentran en las tradiciones antiguas». Esencialmente, se trata de «una filosofía que se vale de la psicología trascendental para fundamentar una metafísica, una ética, una estética, una teoría del conocimiento y una filosofía de la historia; es decir, un sistema filosófico». Por lo tanto, el concepto de Psicosofía, según Ozan Lavoisier, debe interpretarse en el contexto de este sistema, independientemente de otras perspectivas o escuelas que lo hayan adoptado.
My whole life has been a search for the sources; all my work is an expression of this Origin, from the First Principle, which is the basic subject and principal of philosophy, as Aristotle had earlier observed.
Human beings take part in this search, even if the majority does so unconsciously; it is the task for philosophers to do so consciously in order to take back the spirit to this Origin. Scientists have also made significant advances in this sense, but as they cannot transcend the material world, they are very limited and very distant from the Principle that is of a spiritual and transcendent nature.
I am convinced that I have found the First Principle; my whole philosophy derives from this. It is not possible to explain in a few words what this Principle is; I have tried to do so in various works. On the other hand, the concepts that define it are not very useful, as one is dealing with a vital experience. For this reason most of my work is directed to producing this experience showing the access routes, the paths that lead to it, as well as the usual obstacles that impede the ascent of the spirit towards this basic reality.
For this reason I have believed it necessary to follow the trajectory of idealist thought of the West as well as that of the East; I am referring in particular to Platonism and Neo-Platonism, as well as to Mahayana Buddhism and to Vedanta with the objective of comparing these doctrines and explaining them from a unifying perspective or vision. These traditions converge in my philosophy, as I start from the Origin that generates them and its manifestations. We are not talking about a syncretism but of a similar experience of the principle that underlies and explains them. (Parallel Civilizations)
This convergence is the result of a long search, not just on my part but from the human spirit in its millenarian development to find the principle of life and give meaning to our existence. (Origin and Destiny of Man; The Evolution of the Spirit)
This convergence and synthesis are grounded on a theory of knowledge that involves a particular vision of the mind and a transcendental psychology, as well as a unitive method, (Psiychosophy, Psycho-philosophical Investigations into Human Nature); through a philosophy of history (The Spirit in History); and an ethics that tends to demonstrate the common origin and the fraternity of all living beings (The Roots of Moral); through an aesthetics with the purpose of making us see the beauty of the World in its primordial unity (The Roots of Art) and a metaphysics that includes a religious vision (The Quest for Consciousness); all of which constitute a philosophical system that cover my thought and the aforesaid traditions. In fact everything is taken over by a universal Consciousness, the origin, basis and destiny of all beings, from whose knowledge and harmonious integration of all human faculties derives the freedom of the spirit and consequently intrinsic happiness, i.e. true and real.