I don’t seek you in the stars, nor in the breeze, For the map of my world is you alone, A sanctuary of moments and of peace, Where my soul finds rest and light is shown. Your laughter is the rhyme that fits just right, The language that I feel, yet cannot speak, A mystic compass, steady and so bright, Guiding me to the love that I once sought. If time were only sand held in my palm, I’d stop the clock right there within your gaze, To turn the distant days into a calm, Eternal present that will never fade. Because loving you is not just how I feel, It is the way I choose to walk my part: With your name as a breath that makes it real, And a home that always beats within your heart.
Fernando Josè Martìnez Alderete
Mexico
The Center of Everything
Beyond the noise and the rising tide, where time no longer holds its sway, there is a corner where souls reside: in the heart of life, far away. There, peace is not a hollow dream, but the pulse that guides the way; in that calm center, a steady beam, where all my shadows fade to gray.
Reflection in Your Eyes
I seek no stars in the cold night sky, nor treasures that time will eventually take, the flow of your river is enough for me and the peace that your hand will make. You are the silence that calls my name, the light that makes my journey clear; if the world is a dance of shadows and flame, you are my light and my fate, my dear.
Dr. Fernando Martinez Alderete
Writer, poet, theater actor, radio producer. Born in Leon, Guanajuato, Mexico on April 21, 1977, President of Mil Mentes por México in Guanajuato. Dr. HC, global leadership and literature.
His poems are published in more than 200 anthologies in 15 countries around the world and he is the author of ten books of poetry, short stories and novels.
In the 21st century, power no longer belongs solely to those who control land, capital, or physical resources. Increasingly, it belongs to those who design and control systems. And at the core of every modern system lies one fundamental element: code.
Programming is often misunderstood as a technical skill limited to writing syntax or fixing bugs. In reality, it is a structured way of thinking. Every algorithm represents a strategic solution. Every data structure reflects an intentional design choice. Every optimization is a calculated decision to reduce friction and increase efficiency.
Code is not simply written — it is engineered.
Behind every application, financial platform, transportation network, or robotic mechanism stands an invisible architecture of logic. Users interact with interfaces. Businesses measure outcomes. But beneath those surfaces is a carefully constructed system of rules, conditions, and automated decisions created by programmers who understand complexity at its core.
Robotics demonstrates this transformation most clearly. Lines of code become movement. Sensors gather environmental input, processors evaluate conditions, and mechanical components respond with precision. There is no guesswork in a well-designed system — only cause and effect defined by logic.
The same principle drives modern artificial intelligence. Organizations such as OpenAI develop models that appear capable of reasoning and creativity. Yet beneath the surface, these systems operate on advanced mathematical frameworks — probability distributions, neural networks, and large-scale data processing. What appears intelligent is, in essence, structured computation executed at remarkable scale.
True influence in the digital age belongs to those who understand these structures. To understand a system is to anticipate its behavior. To design a system is to define its limits. And to control systems is to shape outcomes.
As automation accelerates and autonomous technologies expand into industries from manufacturing to medicine, structured reasoning becomes one of the most valuable competencies of our time. The ability to think clearly, design efficiently, and solve complex problems strategically is no longer optional — it is foundational.
Code is not just a tool of creation.
It is the blueprint of modern power.
My full name is Azimov Mirsaid Salimovich. I’m from Uzbekistan, Bukhara. I am a programmer with a strong interest in robotics and intelligent systems. I focus on building structured, efficient solutions that connect software with real-world applications. My work is driven by strategic thinking, system design, and a deep commitment to automation and emerging technologies.
They say that if a scientist creates some world-shaking discovery, then in order to make the people understand it, he must bring this discovery down from the heights of thought to the ground of everyday life, translating it from the language of abstract and complex formulas into the language of familiar notions and simple concepts.In art, however, the opposite is true.The poet also makes world-shaking discoveries — he creates a beautiful world filled with unique colors, enchanting radiance, magical meanings, and treasured wisdom. However,to comprehend and convey this world, it cannot be simplified or translated into ordinary, mundane speech. When we try to change it, the beauty vanishes; the charm of the work is lost, and those poetic lines that just now sent tremors through your soul turn into powerless chains of words… In order to comprehend the discovery created by the poet, a person must, without fail, rise to the very height of that discovery. Only when the person’s heart beats in unison with the poet’s heart, only when the person’s heart, too, thirsts for the refinement within the poet’s heart, only when it throws open its doors to beauty as the author’s heart does — only then can one perceive the supreme beauty that has been revealed. And this, indeed, is an exceedingly difficult task.
Of course, not everyone attains the fortune of rising to the heights to which the poet has ascended. After all, although the notion of “the people” is frequently invoked, it never signifies a force that is equal and whole in every respect. There are always the people, the crowd, the common folk, and the wise…Usually, it is only those whose hearts are awake, who thirst for truth and beauty — the wise — who are able to perceive the world of refinement created by the poet, and they in turn make the heedless aware of its beauties. In this way, the beauty created by poets becomes the property of the people and serves the elevation of their spiritual world. Unfortunately, as has been said above, this process is by no means an easy one — how many poets have there been who passed their lives lamenting that they were not understood, complaining of being unappreciated, suffering from the lovelessness of their contemporaries?! Even a poet like Pushkin, in a number of his poems, called those unable to approach the street of beauty the “common rabble”(“crowd’”), and expressed his disdain toward them. The “Marxist” literary scholars who once called Pushkin the “great poet of the people,” however, were deeply vexed by such “skepticism” and “arrogance toward the people,” for they could not fit it into the mold of “class character.” This was not difficult to explain — it would have sufficed simply to acknowledge the truth that “not everyone is granted the fortune to ascend to the divine abodes of beauty.”
Abdulhamid Sulaymon og‘li Cho‘lpon (Choʻlpon; 1897–1938) was a leading Uzbek poet and translator of the early 20th century) was among those great poets who were capable of creating — and indeed created — a unique and unparalleled world of poetry. He began his literary activity in 1914, but his flight soared in the 1920s. Especially between 1920 and 1927, Cho‘lpon’s inspiration gushed forth like a vibrant spring, surged like a storm overflowing its banks — in addition to three poetry collections, he created numerous poems, stories, articles, and essays, wrote dozens of dramatic works, and enriched our literature with a series of masterful translations. These works provided the basis for his extraordinarily high recognition.Particularly, some literary critics abroad tried to determine the essence of his creativity with fairness and objectivity.
They assessed Cho‘lpon as passionate and, at the same time, extremely sensitive, delicate-hearted and therefore, perhaps unsurprisingly, a fearless artist. In their view, Cho‘lpon could never imagine himself as being separate from the people, apart from the life and spiritual world of his contemporaries for whom he served as a poetic source of inspiration. All the tones of Cho‘lpon’s lyricism emerge precisely from this circumstance. Now, let us take a look at the fate of this great poet. Cho‘lpon, who deserves to be the pride of any world literature, who in any cultured society would be recognized as a divinely gifted genius, revered as a “master” and “teacher,” — what kind of destiny did he encounter?
It is clearly known that this poet, who “could not even imagine himself apart from the people, separated from the life and spiritual world of his contemporaries,” was subjected to condemnation for nearly seventy years. During this period, there was no slander that was not cast upon his name; a kind of competition in denouncing and humiliating him reached its peak. In hundreds of articles, books, and lectures, he was branded with labels such as “bourgeois poet,” “Jadid,” “ideologically corrupt,” “singer of the basmachi,” “nationalist,” “counter-revolutionary,” “a fool who did not understand the October Revolution,” “an alien element poisoning the mind of youth,” “enemy of the people,” and countless other curses. Not for one year, not for ten years — but for almost seventy years!
This rises a question: could it really be that throughout all those years, among a people as numerous as the Uzbeks, not a single enlightened person could be found who truly understood Cho‘lpon, who grasped that he was a genuinely great poet, and who was not afraid to proclaim this truth? Could it really be that our people are so ungrateful as to fail to appreciate the stream of water flowing right before them? Could it be that our people are so blind and deaf before beauty? A profoundly difficult and complex question. For in the Soviet era, we had become accustomed to speaking of the people only in vague, pompous, high-sounding phrases — the people are wise, the people are great, the people are magnanimous, the people are creative, the people are the builders, and so forth…
Yet to say — or even to suggest — that the people’s thinking might be limited, that their cultural level might be lacking, that they might fail to honor their own true sons, was impossible. Regardless of whether such statements were just or unjust, they would be deemed disrespectful to the people, slander against their name. And yet, Cho‘lpon, Abdulla Qodiriy, Fitrat, Usmon Nosir, Habib Abdulla…(and how many more great figures could we recall, whose lives unfolded amid tragedy!) — their lives, their fates, their tragedies all took place before the eyes of the people! But the people, as though their mouths were filled with ashes, remained utterly silent, stood by as mere spectators — not only silent spectators, but at times, failing to grasp the essence of the matter, knowingly or unknowingly, they would applaud, and with choked voices shout, “Death to the nationalists!” Yes — their eyes bloodshot with rage, their mouths spitting foam, they would scream in frenzy. And alas, in those moments, not a single brave soul rose up to say, “Hey, brothers! What are you doing? These are flowers of the nation! These are the heroes who sacrifice their lives for the nation!” Yes, this is a fact — an undeniable truth. However, despite this bitter truth, one cannot quite bring oneself to say that “throughout seventy years not a single person among our people was capable of understanding Cho‘lpon.” For indeed, though very few, there were such brave souls. Alongside Boymirza Hayit, whose article we cited earlier, figures such as Zaki Validi — a prominent leader of Tatar-Bashkir culture — Vali Kayumkhan, one of the leaders of the Uzbek émigrés, Dr. Ibrahim Yorkin, who went to study in Berlin in the 1920s and remained there, and others, expressed the highest of opinions about Cho‘lpon. They regarded him as one of the most talented artists of the 20th century. However, the reality is that all of them voiced these opinions while living abroad, and due to the towering, impenetrable iron wall that stood between our socialist homeland and the outside world, their words never reached us. So what about within our own country? Was there any sincere assessment, any warm word said about Cho‘lpon here? Yes, even here such views were expressed. There were times when Cho‘lpon’s works were welcomed warmly by critics, and they were met with positive responses.
The first scholar to express warm thoughts about Cho‘lpon in the press was Zarif Bashariy. He was originally from Tatarstan, who lived in Uzbekistan during the 1920s, wrote many articles in Uzbek, published stories, made translations, actively participated in the debates of that time, and even compiled an anthology of modern Uzbek literature, which he had published in Kazan in 1929. On May 4, 1923, Zarif Bashariy published a review of Cho‘lpon’s first collection Awakening (Uyg‘onish) in the newspaper Turkiston. At the very beginning of the review, he wrote: “Comrade Cho‘lpon is one of the foremost among recent Uzbek poets, and being truly worthy of being called a poet, his poems can and should be examined and critiqued through the lens of true literature and poetry.” He then describes Cho‘lpon as “a poet of genuine heart and feeling”—that is, a sensitive lyricist—and supports this idea with illustrative examples. Through his analysis, the critic highlights the vivid imagery in Cho‘lpon’s poetry, the depth of emotions, and the poet’s high mastery in word usage.
Another critic, Vadud Mahmud, in his review of the collection Buloqlar (Springs), wrote that “a new coat has been put on contemporary Uzbek literature” and revealed that the one who had clothed it in this coat was Cho‘lpon himself. He reflected on the artistic qualities of the Buloqlar collection. Quoting from the poem The Death of Labor, the critic confirmed that “so much poetry, so much awakening melody” is present in it. At the same time, he expressed the view that “the poet vividly and movingly depicts the grief of the nation, the groaning souls of slaves, and the angels who weep in their hearts, consisting of the mothers and young women of the East. Although Vadud Mahmud allowed himself a touch of rhetorical exaggeration in this passage, it can be said that he penetrated quite deeply into the essence of Cho‘lpon’s poetry.
In 1924, two issues of the newspaper Zarafshon published articles titled Young Uzbek Poets and Cho‘lpon. The author, Abdurahmon Sa’diy, examined Cho‘lpon’s work in considerable detail and described the poet with a very brief characterization: “He burns and he makes others burn.” The article also argued, with supporting evidence, that Cho‘lpon was “truly a romantic poet of the heart (a lyricist).”
Similarly, albeit in a very brief form, Abdulla Qodiriy in his short foreword to Cho‘lpon’s book Secrets of Dawn rejected the reproaches circulating in the press that labeled the poet as “a weeping poet.” Qodiriy argued that while tears frequently appeared in Cho‘lpon’s verses, the poet sought “to bring forth blossoms from those tears.”
Another common feature of these early articles on Cho‘lpon was that their authors strove to present an entirely impartial assessment of his poetry. Thus, alongside acknowledging the poet’s strengths, they also pointed out certain weaknesses and shortcomings. Interestingly, one particular flaw emphasized in both articles would, in later years, be magnified and turned into one of the principal arguments for wholly discrediting Cho‘lpon’s poetry.
Zarif Bashiriy wrote: “No matter how frequently Comrade Cho‘lpon writes or speaks the words ‘nation’ and ‘people,’ he is not a people’s poet. He is rather the poet of the intellectuals who are close to the people. In his style and spirit, true populism is scarcely present.”
A year later, Abdurahmon Sa’diy published another article in which he stated: “Cho‘lpon is not the poet of the masses-the people, but of the educated, the intellectuals. The broad populace cannot easily comprehend him. Yet, at the same time, he is a ‘narodnik’ poet who writes of the people’s sorrows—without dividing them into any particular class. Indeed, the very essence of Cho‘lpon lies in this profound quality.”
It should be noted that at the time these words were written—namely, in 1923 and 1924—the assertion that a poet was “not a people’s poet, but an intellectuals’ poet” was not perceived as a political accusation. Thus, such “faults” passed without serious repercussions. Later, however, the very label of “not a people’s poet, but an intellectuals’ poet” would become a dreadful political charge, one that inevitably drew a writer to the brink of death. We shall return to this matter in due course. For now, let us conclude our reflections on the early reviews of Cho‘lpon. However impartial these critiques may have been, and however much warmth and attention they radiated toward a newly emerging young poet, we cannot regard them as significant achievements in understanding Cho‘lpon. At best, they were but the first steps—the lowest rungs on the towering ladder that leads to Cho‘lpon’s true stature. Perhaps, had there been favorable circumstances and a society genuinely invested in deeper understanding, one could have ascended those steps and discovered some of the profound dimensions of the world Cho‘lpon created. Yet that was not to be. On the contrary, the process was cut short at the very outset. No ardent devotee of poetry, no fiery spirit wholly consumed by the passion for beauty and refinement, arose to scale the heights of Cho‘lpon’s genius and grasp his essence. Why was this so? This pressing question—looming large before us once more—we shall postpone answering, as we now turn to the remarkable events unfolding around Cho‘lpon during those years.
International Artist | Founder of Neo-Aesthetics | High-Dimensional Consciousness Poet
Light entangles with darkness, good confronts evil
Love coexists with hate, gain entwines with loss
Obsession and letting go, cycle through the mortal world
Conflicting consciousness, the eternal entanglement of the universe
Yet hands held fast, hearts embraced in union
Weave the tenderest harmony on earth
The scale of good and evil tilts, conscience gasps in shadow
Hypocrisy devours kindness, ugliness dons a gentle guise
Angels and devils, reshaped by worldly ways
Only the power of love can pierce the mist, and kindle light within
We live for others, toil for others’ values
Lost in others’ dreams, we forsake our own souls
Tears and laughter, love and hate, gain and loss
None are the true longing of our deepest spirits
But bewilderment and regret for having strayed from ourselves
We perform bravery, act out wisdom
Pander to others’ expectations, abandon our inner yearnings
Love the world with love defined by others
Yet forget the self we ought to cherish most
Life begins in tears, ends in regret
Sorrowful souls linger in the cosmos
Fallen consciousness pervades the mortal realm
Only boundless love can redeem the twisted heart
Love knows no bounds, great love stretches infinite
Consciousness endures, love never fades away
Lost steps tread through false peace
Rushing toward the unknown, we lose the true essence of love
Boundless love is a re-examination of love’s meaning
A call to awaken truth and purity
Consciousness endures, the power of love stands eternal
Enough to repel all darkness in the world
About Cai Zhenyuan
Cai Zhenyuan is an international artist, founder of Neo-Aesthetics, high-dimensional consciousness poet, and creator of Post-Shock Art Theory. His creative practice centers on the fusion of Chinese and Western visual expressions and high-dimensional consciousness philosophy, spanning the disciplines of painting and poetry. Rooted in spiritual awakening and boundless love, he has forged a distinctive spiritual voice in the international art and humanities community, dedicated to building bridges of cross-cultural spiritual resonance through art and poetry.
In the current globalization process, ensuring human rights in the education system, creating equal opportunities and providing education taking into account the individual needs of each student has become an urgent issue. In this context, the inclusive education approach is widely recognized around the world. Inclusive education is a system that creates conditions for all children, including students with disabilities or special needs, to study together in general education institutions. The main emphasis in this system is on providing quality education to each child through adapting the educational environment, improving pedagogical methods and using modern technologies.
Inclusive education is a system that ensures that all children, including those with disabilities or special needs, have access to quality education alongside their peers in mainstream education institutions. In Uzbekistan, UNICEF, in partnership with the Ministry of Preschool and School Education, is making it a priority to create an equal learning environment for all by modeling inclusive schools, creating accessible infrastructure, and introducing new standards.
Key aspects of inclusive education:
Equality: Children with disabilities receive education alongside their peers, without being isolated from society.
Infrastructure: Universal design of school buildings, i.e. creating accessible conditions for children with disabilities (ramps, special equipment), UNICEF.
Legislation: Testing new guidelines and standards to improve the quality of inclusive education, UNICEF.
Pedagogical approach: Using special methodologies for working with children with hearing, vision or intellectual disabilities.
Juraeva Aziza Rakhmatovna was born on March 26, 2000, in Uzbekistan. She graduated from Kokand University in 2023 with a degree in Primary Education. In 2022, she was included in the almanac “100 Leading Students of Uzbekistan.” In the same year, she became a recipient of the iBook.uz scholarship. Her articles and poems have been published in Turkey and South Korea.
Marin Angel, a writer from Finland and Bulgaria, seeks volunteer writers and editors for a newly forming international poetry society.
Hello, poets, poetesses, and friends of poetry!
I created a WhatsApp group called ‘PPPT’, which you can join if you are interested (actively and/or positively) in poetry. There, in our ‘PPPT’ group, I will publish information about how our party should work, with the sole purpose of helping to preserve poetry around the world for ourselves and especially for future generations. I will mention one very important point related to my desire to create this poetic political party ‘Transparent’… A few months ago, a friend of mine (at this stage, he doesn’t want me to reveal his name) told me that he was willing to give away a significant portion of his money. He is a widower and has no children. The amount he is willing to allocate to this idea – the rescue and preservation of poetry – is approximately 6,700,000 US dollars. Before giving me this money, he stated his conditions: The PPPT party must have at least 8,000 members. Four thousand of them must be active members (proofreaders and editors) who, for at least 12 months, will demonstrate how they all work together for the benefit of POETRY. Inactive (so-called sponsor) members of the PPPT must constantly promote our party among their relatives, friends and acquaintances. For more information, write to me here marinangel.fi@gmail.com, in our general group https://chat.whatsapp.com/EJKeUxZNzHr6YjZJJs6Z9s?mode=gi_t or in a private message on WhatsApp! I look forward to your reply! Marin +358456924499 Finland
I would be grateful if you could share this message with your family, friends and acquaintances! Thank you in advance for your help. Marin
Active members of the Poetic Political Party ‘Transparency’ (abbreviated as PPPT) will receive the following BENEFITS:
1) Within (maximum) 2 years, your works will become known in 75 countries around the world. By becoming an active member (EDITOR) of PPPT, you will be able to publish 2 of your poems per month in our group, which will be translated into 12 languages completely free of charge.
2) Our first book, ‘The Colour, Smell and Taste of White Snow,’ will be distributed in these 75 countries by the end of April 2027. The recipients of our book will include more than 500,000 people, including more than 300 presidents (current and former), all prime ministers, ministers of culture, current and former politicians, the largest and most important libraries, all leading literary and art publishers, more than 5,000 companies and many other individuals.
What will each editor’s job entail?
The editor will be required to professionally edit (in the language or languages he or she is fluent in) eight poems each month, which we will send to him or her for editing.
I am writing on behalf of the Poetic Political Party ‘Transparent’ (abbreviated PPPT) to invite you to join our shared cultural exchange, which celebrates our family traditions and unique customs, both of your culture and of all cultures around the world.
We believe that sharing amazing stories and family rituals can create a wonderful bridge between our rich cultural traditions. Our goal is to develop relationships that enrich the lives of all peoples and/or nations through open dialogue and the exchange of experiences.
We believe that cultural diversity is crucial in today’s globalised market, and by sharing these experiences, local traditions and knowledge, we can contribute to
creating a more diverse environment for ourselves and future generations.
Your personal reputation as someone interested in cultural diversity and your reputation for understanding (e.g., poetry, folk art, visual arts, etc.) make you an ideal partner in our joint initiative.
As part of our joint efforts to create a more diverse and dynamic community, we are planning a series of events — for example, our first book, in which we will collect all of our amazing memories that highlight the beauty and richness of different cultures.
We believe that by uniting as ONE, we can learn from the stories of others and create a stronger sense of unity.
